Thinking on Scripture with Dr. Steven R. Cook

The Central Idea of the Text is that Jesus provided an object lesson for the disciples that demonstrated forgiveness and humble service to others.  Jesus was under great pressure, knowing He was about to suffer crucifixion (Matt. 26:37-38); yet, He kept focus and demonstrated love and humility toward the disciples.  Jesus willingly laid aside His garments and put on the garments of a slave in order to teach humility.  No one forced Jesus into service, but rather, He humbled Himself and became the servant of others (Mark 10:45; Philip. 2:3-8).  Laying aside His garments and taking the towel of a humble servant was analogous to God the Son coming into the world and taking upon Himself humanity.  The Christian learns humility by looking to Christ.  Jesus’ object lesson is a picture of forgiveness and humble service to the undeserving.  Jesus stated to His disciples, “If I then, the Lord and the Teacher, washed your feet, you also ought to wash one another’s feet” (John 13:14).  Here, the Lord instructed His disciples to forgive and humbly serve each other (cf. Eph. 4:32; Col. 3:12-13; 1 Pet. 5:5).

The Central Idea of the Text is that Jesus focuses on glorifying the Father and teaching the disciples to love one another. While eating with His disciples, Jesus identified Judas as the one who would betray Him; a betrayal that ultimately served God’s purpose for Jesus to go to the cross and die a substitutionary death.  Judas was the consummate hypocrite, for none of his friends suspected him of evil intent.  For years, Judas accepted Jesus’ gracious provision for him, but not His love. The Giver of grace found no place in the heart of Judas.  Jesus called Judas to walk with Him, knowing he would betray Him (John 6:70-71), and He protected his identity throughout His years of ministry, permitting the disciples to have false assumptions about him, right up the end (John 13:21-22).  If the disciples had known Judas’ true identity, it’s possible they would have turned against Judas, much like Peter turned against Malchus (John 18:10).  After receiving the morsel of bread, Satan entered Judas and both set their wills against Jesus; however, Jesus was in control of the situation, using both to bring about the cross.  After revealing Judas’ identity to John, Jesus sent Judas out to betray Him (John 13:27).  Jesus sought the Father’s glory by doing His will (John 13:31-32; cf. John 17:4), and teaching the disciples to love one another as He had loved them (John 13:31-35).  Peter seemingly ignored Jesus’ words about love and expressed a concern about His going away.  Jesus graciously comforted Peter by stating that he would be separated only for a short time and would be joined to Him later (John 13:36).  Peter then claimed he would die for the Lord, but Jesus explained that Peter would actually deny Him three times (John 13:37-38).

The Central Idea of the Text is that Jesus comforts His disciples by telling them He’s going to prepare a place for them in Heaven, that He is the Way to get there, and that they should believe in Him and pray in His name. Jesus had been rejected by the leaders of Israel (John 11:57), and He’d told the disciples He was going to die (John 12:32-33; cf. Matt. 17:22-23; 20:17-19), that one of them would betray Him (John 13:21), that He was leaving them (John 13:33), and that Peter would deny Him three times (John 13:38).  All of this troubled the disciples.  Though Jesus is facing the cross, He seeks to comfort His troubled disciples by having them look to Him in faith.  Jesus also points them to the future in heaven, where He is going to prepare a place for them and will return to take them there (John 14:1-4).  Thomas asks about the way, and Jesus declares, “I am the way, and the truth, and the life; no one comes to the Father but through Me” (John 14:6).  The early church was called the Way because of its identification with Jesus (see Acts 9:2; 19:9, 23; 22:4; 24:14, 22).  Philip asks to see the Father—a theophany—and Jesus explains that if one has known Him, he also knows the Father.  This is because Jesus and the Father are closely identified, and the works of the Father can be seen in Jesus (John 14:7-11).  Jesus then points out that because He is going to the Father, that His disciples will perform greater works than He’d performed, and that whatever they asked in His name, that He would do for them (John 14:12-14).  To pray in Jesus’ name means to pray according to His will (see 1 John 5:14-15).

The Central Idea of the Text is that Jesus reveals that those who love Him will obey Him, just as He loves and obeys the Father (John 14:15, 21, 23-24, 31). Jesus was leaving His disciples, but He was not leaving them defenseless.  He would request the Father to send the Holy Spirit in His place to help the disciples continue in His will (John 14:16-18).  The disciples would see Jesus after His resurrection, and this would prove Jesus’ words that He and the Father are closely united (John 14:19-20).  Jesus reiterated that those who love Him will keep His commandments (John 14:21).  Judas (not Iscariot) was confused that Jesus would not disclose Himself to the world (John 14:22), most likely because he understood Messiah would be a public figure (see Matt. 24:30).  It appears Jesus did not answer Judas’ question, but stayed on course concerning loving-obedience and the coming ministry role of the Holy Spirit (John 14:23-26).  Jesus provided relational peace with God (John 14:27; cf. Rom. 5:1), which gives mental peace (Phil. 4:7).  Jesus reiterated that He was going back to the Father (John 14:28a; cf. John 13:33; 14:1-3), but their lack of love kept them from rejoicing over this news (John 14:28b).  Jesus explained that His prophetic words—after they came to pass—would strengthen their faith (John 14:29).  Satan’s powerful forces were marshalled against Jesus to attack and crucify Him; however, Jesus declared that Satan had no legal claim on Him (John 14:30).  Lastly, the world would know Jesus loved the Father because of His obedience to Him (John 14:31).

Since the Fall of Adam, God has temporarily granted Satan permission to govern this world (Matt. 4:8-9; John 12:31; 14:30; 16:11; 2 Cor. 4:4; Eph. 6:12; 1 John 5:19).  Satan, and those who follow him (both demons and people), are ultimately under God’s sovereign control, and even their evil plans and actions are used for His good purposes (Gen. 50:20; Ps. 76:10; Job 1:6-12; Acts 2:22-23; 4:27-28; Rom. 8:28; 2 Cor. 12:7-10).  Satan governs by means of a system he’s created, which Scripture calls the κόσμος kosmos.  The world, or world-system, consists of those philosophies, values and practices that influence humanity to think and behave contrary to God and His Word. 

"The kosmos is a vast order or system that Satan has promoted which conforms to his ideals, aims, and methods. It is civilization now functioning apart from God-a civilization in which none of its promoters really expect God to share; who assign to God no consideration in respect to their projects, nor do they ascribe any causality to Him. This system embraces its godless governments, conflicts, armaments, jealousies; its education, culture, religions of morality, and pride. It is that sphere in which man lives. It is what he sees, what he employs. To the uncounted multitude it is all they ever know so long as they live on this earth. It is properly styled “The Satanic System” which phrase is in many instances a justified interpretation of the so-meaningful word, kosmos."[1]

Satan’s world-system is not changeable and cannot be modified to conform to God’s will.  At the core of Satan’s world-system is a directive for mankind to function apart from God.  Worldly-minded persons embrace Satan’s system and love their own because they share the same values of selfishness that exclude God.  By promoting the gospel and biblical teaching, Christians disrupt Satan’s kingdom by calling out of it a people for God.  When a person comes to Christ for salvation, they are transferred from Satan’s kingdom of darkness to the kingdom of God’s Son (Acts 26:18; Col. 1:13-14), and become ambassadors for Christ (2 Cor. 5:20).  The lifetime of worldly thinking that shaped our values and behaviors are not suddenly eradicated at the moment of salvation.  Rather, God calls us to be transformed in our thinking by renewing our minds and living by faith in His Word (Rom. 12:1-2).  Though Christians have the capacity, we are not to love the world (John 16:33; 17:14-16; 1 John 2:15).  The Christian who loves the world makes himself the enemy of God (Jam. 4:4).  Those who love God and His Word share a mutual love for each other.  By learning God’s Word, Christians can identify worldly conversations and either avoid them or disrupt them by interjecting biblical truth.  This should be done in love and grace (Eph. 4:15; Col. 4:6), not by argumentation (2 Tim. 2:24-26).  When we learn God’s Word, obey His commands, and show love to others, we are rebelling against Satan’s world-system and sowing the seeds of spiritual insurrection in the lives of those who live and walk in Satan’s kingdom.  

 

[1] Lewis S. Chafer, “Angelology Part 4” Bibliotheca Sacra 99 (1942): 282-283.

The Central Idea of the Text is that Jesus warns His disciples they will be hated and persecuted because He has chosen them out of world (John 15:18-20).  There is no rational excuse for those who hate Jesus and reject Him as Savior.  Jesus’ words and works testified to His being the Messiah sent from God the Father (John 15:21-25).  The Holy Spirit, whom Jesus and the Father would send, would testify of Him (John 15:26), and believers who walk with Christ will bear witness as well (John 15:27).

The Central Idea of the Text is that Jesus welcomed Mary’s adoration for Him, as well as the praise of those who welcomed Him as the King of Israel. Jesus enjoyed a meal with friends at Bethany several days before He went to Jerusalem for the Passover (John 12:1-2).  It was during supper that Mary expressed adoration for Jesus by pouring a costly perfume over His feet and wiping them with her hair (John 12:3).  Mary was at Jesus’ feet three times: first, learning His word (Luke 10:38-42); second, seeking comfort when her brother died (John 11:31-32); and third, showing adoration by anointing His head and feet before His burial (John 12:1-8; cf. Matt. 26:6-7).  Judas and Jesus both saw Mary’s actions and had totally different responses.  Judas became angry (along with the other disciples; see Matt. 26:6-9), perceiving Mary’s actions as wasteful, and being a thief, he felt deprived of stolen profits he might have obtained, had the perfume been sold (John 12:6).  Jesus welcomed Mary’s action, seeing it as an expression of adoration for Him, her Messiah and Savior.  The pleasant aroma of Mary’s selfless adoration could not overcome the stench of selfishness in Judas’ heart.

"When she came to the feet of Jesus, Mary took the place of a slave. When she undid her hair (something Jewish women did not do in public), she humbled herself and laid her glory at His feet (see 1 Cor. 11:15). Of course, she was misunderstood and criticized; but that is what usually happens when somebody gives his or her best to the Lord."[1]

Jesus entered Jerusalem according to prophetic promise (Zech. 9:9).  Many in Jerusalem welcomed Jesus as the King of Israel (John 12:12-15), though not as Savior.  The disciples did not perceive the prophetic significance of Jesus’ entrance into Jerusalem, but they understood later, after His resurrection (John 12:16).  Some who had witnessed the resuscitation of Lazarus were testifying of Jesus and many came to believe in Him (John 12:17-18; cf. vss. 9-11).  The Pharisees perceived the crowds’ response to Jesus as contrary to their selfish authority (John 12:19). 

 

[1] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1, 339.

The Central Idea of the Text is that Jesus raised Lazarus from the dead (7th sign) with the result that many believed in Jesus as Messiah, but the Jewish leadership rejected Him and decided to kill Him. Jesus knew He would raise Lazarus from the dead; yet, his death, and the pain it caused Mary and Martha, troubled Jesus (John 11:30-38).  Jesus raised Lazarus from the dead for God’s glory (John 11:38-40), so that others might believe in Him as Messiah (John 11:41-45).  However, some who witnessed the miracle rejected Jesus and went to inform the Pharisees, who felt compelled to kill Jesus for political reasons, because they viewed Israel as their nation rather than God’s (John 11:46-57).  Though hostile to God, Caiaphas unwittingly prophesied as an act of divine sovereignty, as God spoke through a sinful man to a sinful audience (John 11:49-51).  The reality was that God was in complete control.

The Gospels give prominence to certain women in Jesus’ life and ministry.  There are unnamed women that Jesus healed: Peter’s mother-in-law (Mark 1:30-31), a widow who had lost her son (Luke 7:11-15), a woman who had been crippled for eighteen years (Luke 13:10-17), and a woman who had been bleeding for twelve years (Mark 5:22-29).  There are unnamed women who were impressed with Jesus: the Samaritan woman at the well (John 4:1-42), a woman who washed Jesus’ feet with her tears (Luke 7:36-50), those who traveled with Jesus and funded His ministry (some are named and others not; Matt. 27:55-56; Luke 8:1-3), and those who followed Him after His arrest (Luke 23:27).  Those specifically named include: Mary, Jesus’ mother (John 2:1-11; 19:25-27), Joanna and Susanna (Luke 8:3), Mary and Martha of Bethany (Luke 10:38-39; John 11:1-44; 12:1-8), and Mary Magdalene who was the first to see the risen Lord and report His resurrection to others (John 20:1-17).

The events leading up to the cross—and Jesus’ words about leaving them—had shaken the disciples and Jesus knew it.  Their souls had become troubled and Jesus sought to stabilize them by strengthening their faith.  The word troubled translates the Greek verb ταράσσω tarasso, which means “to cause inward turmoil, stir up, disturb, unsettle, throw into confusion.”[1]  The passive form of the verb means they had received troubling circumstances into their souls.  The pressures of life are inevitable and none of us are completely impervious to them.  Even Jesus—in His humanity—was troubled when facing the cross (John 12:27; 13:21); however, He was sustained by keeping focus on the Father’s will (John 4:34; 5:30; John 6:38; cf. Matt. 26:39), and there was joy in the midst of the trial (Heb. 12:2).  Each believer is responsible for what he/she allows to enter their heart (Prov. 4:23).  Adversity is unavoidable, but how we handle it is optional.  The believer cannot always control negative circumstances, but neither does he/she have to be controlled by them.  God’s Word—applied by faith—provides a shield for the soul that can stabilize the believer in times of adversity (Eph. 6:16; 1 Pet. 5:8-9; 1 John 5:4). Mental and emotional stability is obtained when the believer looks to God (Prov. 3:5-6; Isa. 26:3-4; Jer. 17:7-8), learns His Word (2 Tim. 2:15; 3:16-17; 1 Pet. 2:2; 2 Pet. 3:18), walks in dependence on the Holy Spirit (Eph. 5:18; Gal. 5:16, 25), lives by faith (Heb. 10:38; 11:1, 6), becomes thankful for adversity (Rom. 5:3-5; Eph. 5:20; 2 Cor. 12:7-10; Jam. 1:2-4), develops a discipline of prayer (Col. 4:2; Phil. 4:6-7; 1 Thess. 5:17), and learns to focus on God in everything (2 Cor. 10:5; Phil. 4:8; Col. 3:1-2).

 

[1] William Arndt, Frederick W. Danker, and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 990.