Sixth Sunday of
Easter
John 14:15-21
Exegetical Notes by Brian Stoffregen
6 Easter A: Exegetical Notes on John 14:15-21
What does it mean to have a relationship with Jesus in his absence?
That was a question for John's first readers and for us today.
One answer is that while Jesus may be absent, God is not.
There are three different promised presence in 14:15-24
a. The promise of the Paraclete (vv. 16-17)
b. The promise of Jesus' return (vv. 18-20)
c. The coming of the Father and Jesus (v. 23)
One explanation for these three is that they were independent sayings
that John combined. Our text includes the first two promises, which
forms an outline of our lesson:
a. The coming of the Paraclete (vv. 15-17)
b. The coming (back) of Jesus (vv. 18-21 -- possibly referring to the
resurrection)
However, the entire lesson is bracketed by common thoughts (but in
reverse order)
A1 If you love me,
B1 you will keep my commandments (v. 15)
B2 The one having my commandments and keeping them,
A2 that is the one who loves me. (v. 21)
Brown [_John_, Anchor Bible] suggests even more parallels between the
two subsections:
v. v.
Necessary conditions: love Jesus; keep his commands 15 21
Giving of Paraclete // Coming back of
Jesus 16 18
World will not see Paraclete or
Jesus
16 19
Disciples will recognize Paraclete and see
Jesus 17 19
Paraclete and Jesus will dwell in the
disciples 17 20
Neither the coming of the Paraclete or Jesus in these verses seems to
be the coming related to the Judgment at the Last Day. Here the
coming(s) are limited to the disciples -- those who know the Paraclete
(Spirit of Truth) and see Jesus -- something the world is not able to
do.
V. 15 is a conditional statement -- a future more vivid condition --
which makes a definite and unqualified statement about some future
event. How it is translated depends on which variant reading one
chooses.
Brown, using the subjunctive variant reading for _teresete_ ("keep"),
suggests a two part protasis and a one part apodosis:
"If you love me and keep my commandments, then I will ask the Father
...."
However, the more accepted reading, and the one used in NRSV and most
translations is the future; which supports one protasis and a two part
apodosis:
"If you love me, then you will keep my commandments and I will ask the
Father ...."
Another variant uses the imperative:
"If you love me, keep my commandments and I will ask . . . ."
NOTE: the verb for "love" (_agapate_) is a present subjunctive,
implying a continuing act of loving Jesus -- keep on loving Jesus or
continue to love Jesus.
_agapao_ also implies more than having "warm feelings" towards someone
or something. It emphasizes "showing one's love" or "demonstrating
one's love" -- sometimes even without the inner "feeling". E.g.,
"loving" one's enemies doesn't mean to develop warm feelings for them,
but to do "beneficial deeds for" them.
How do we show our love for Jesus? By keeping his commandments. That's
another answer to the question: "What does it mean to have a
relationship with Jesus in his absence?" We have a continuing
relationship with his words.
What are Jesus commandments (note the plural, also in 14:21; 15:10)?
His commandment (singular) is that we are to love one another (13:34;
15:12). 15:10b leads us to ask, "What are the Father's commandments
that Jesus kept?"
Four times John has Jesus talking about commandments (_entole_) or
commands (_entellomai_) that come from God.
10:18 in reference to Jesus' power to lay down his life and his power
to take it up again. Does this imply that the Father's commandment
(singular) is that Jesus has freedom of choice in this matter?
12:41 what Jesus *does* comes from the Father's command (verb)
12:49 what Jesus *says* comes from the Father's commandment (singular).
12:50 the Father's commandment (singular) is eternal life -- related
to Jesus speaking just as the Father has told him.
It should also be noted that the keeping the commandments is not the
same as obedience to the Torah. Jesus is asked in 8:5: "Now in the law
Moses *commanded* us to stone such women. Now what do you say?" She
wasn't stoned.
Since the Father's commandments which Jesus kept involved what he said
and did, then I think that Jesus' commandments refers to all that he
said and did. We can't just pick one or two verses and conclude that
they are Jesus' commandments. What Jesus expects from us is revealed
by what Jesus did.
What does it mean to "keep" (_tereo_) them?
The definitions of this word in DBAG are:
1. to retain in custody, "keep watch over," "guard"
2. to cause a state, condition, or activity to continue, "keep,"
"hold," "reserve," "preserve"
a. for a definite purpose or suitable time
b. keep, etc. unharmed or undisturbed
c. of holding on to someth. so as not to give it up or lose it
d. of being protective
3. to persist in obedience, "keep," "observe," "fulfill," "pay
attention to," esp. of law and teaching
NOTE: that "obey" is *not* one of the glosses = the words within the
quotes, which are the English words that might be used in a
translation. A gloss is not the same thing as a definition. While "to
persist in obedience" is a definition, the glosses suggested are:
"keep," "observe," "fulfill," "pay attention to."
A definition that I've used of _tereo_ is "hold dear" or perhaps,
"consider important". As it is used in the phrase, "keeping the
commandments," I don't think that Jesus (or John) implies just blind
obedience to what Jesus said and did. We are to considering those
deeds and words as extremely important. "Holding dear" that tradition
that has been handed down to us. Keeping alive the memory of all that
Jesus did and said and carrying on that ministry -- keeping it going.
Someone else suggested the idea of a "keepsake". Something that we
have been given that we hold dear and want to display and use so that
others know that it is dear to us.
This interpretation goes beyond mere obedience. People may detest the
rules that they feel forced to obey. People may hate those who give
and enforce the rules, and since they fear the punishment, they
comply. For example, a model prisoner may keep on the rules, but hate
them and the guards who enforce them. I don't believe that Jesus it
talking about that type of "keeping the commandments." I also don't
think that the word _tereo_ necessarily implies such blind obedience
as prisoners are forced to do. I believe that the word suggests having
a positive attitude towards the commandments. They are important to
me; the One who gave them are important to me, that is why I *want* to
follow them.
Loving Jesus and "holding dear" what Jesus said and did are
inseparable. In ch. 14-15, twice "love" comes before "keep" (14:15 &
23) and twice "keep" comes before "love" (14:21; 15:10). The two
cannot be separated or prioritized. Both are part of our life in
relationship with Jesus.
The PARACLETE
I find it best not to translate the Greek word _parakletos_ because
there are too many possibilities. While the literal meaning of the
related verb (_parakaleo_) means "to call to one's side" -- usually
asking the other for help, the noun took on a legal meaning as "helper
in court". Thus we have translations like "counselor," "advocate," or
"one who speaks for another" as well as the (too) general translation
of "helper".
Besides, keeping the word untranslated lends itself to some fun puns.
The Paraclete is not a little yellow bird. Paracletes are not those
things on the bottom of football and baseball shoes.
This word occurs five times in the NT. It is used in 1J 2:1 to refer
to Jesus; and four times in John's Farewell Discourse (14:16, 26;
15:26; 16:7).
If the Paraclete is a "helper in court," whose helper is it? I had
thought of it as our helper; but I'm more inclined to think of it as
Jesus' helper. The Paraclete comes to speak to us for Jesus. In 14:26,
it will teach us everything and remind us of all that Jesus has said
to us. In 15:26, it will testify on Jesus' behalf. It helps keep alive
all that Jesus said and did.
In our text (and in 15:26, see also 16:13), the Paraclete is called
"The Spirit of truth." This phrase is best understood as an objective
genitive: "The Spirit who communicates the truth" although the
subjective genitive also has merit: "The true Spirit."
What is the truth the Spirit communicates [or as I've titled past
sermons, "The Song of the Paraclete" -- 6 Easter has also been known
as "Church Music Sunday"]? From John 16:8; it "sings" the truth about
sin, righteousness, and judgment.
It proclaims the truth about us -- we are sinners. We don't always
like to hear that. An illustration of this I've used -- which perhaps
some of you have experienced -- is getting a speeding ticket. Even
though I usually know I am speeding, I don't to be caught on radar. I
don't want to see the officer making a U-turn and flashing his colored
lights. I don't want to hear the truth about my driving. Often that
truth means suffering some sort of penalties for my wrong actions. It
is uncomfortable to be caught doing something wrong and fall under the
judgment of the state.
The "song of the Paraclete" is a tune of sin and judgment. Like a
police officer stopping and handing out tickets to speeders, the
Paraclete confronts us with our sins and God's judgment against
sinners. Like a prosecuting attorney, the Paraclete makes your sins
known to you and to God, the Judge.
However, there's another verse to the "song of the Paraclete". It also
proclaims the truth about Jesus -- Jesus came to save sinners!
A true story: One day I was stopped for speeding. I knew I was wrong.
I was late for a meeting. I was driving on a brand new four lane
highway with almost no traffic. When I saw those flashing red lights
behind me, I know that I was going to be even later to the meeting.
After the patrolman got my license, he went back to his car. I waited
for him to return with the judgment against my sin. As I waited,
another police car pulled up behind the first. The man with my license
went back to the second car. My anxiety level was rising. He left the
second car and came back to my car. He handed me my license and said,
"The sergeant says that you're a friend of his. Keep your speed down
and drive carefully." He returned to his car and drove off. So did I.
I was guilty. I had broken the law. I deserved the ticket. I deserved
to pay the fine, but because of a friendship, my mistake was forgiven
and forgotten. There was no penalty to pay. That is grace. I thanked
the sergeant, who was a member of my congregation. Note that his
comment to the other officer was that I was a friend of his. There is
a sense that our salvation is based on Jesus considering us his
friends, not that I consider Jesus my friend. Matthew 7:22-23:
On that day many will say to me, 'Lord, Lord, did we not prophesy in
your name, and cast out demons in your name, and do many deeds of power
in your name?' then I will declare to them, 'I never knew you; go away
from me, you evildoers.' [NRSV]
It is *not* "knowing Jesus" that's important. These people seemed to
have known who Jesus was and even used his name. It is *being known*
by Jesus that's important. It is Jesus knowing us that is important.
Because Jesus knows us and considers us his friends, our mistakes are
forgiven and forgotten. There is no penalty to pay. Jesus has taken
care of it. We all know who George W. Bush is. Does he know who we
are? My son had the honor of meeting and shaking hands with Bill
Clinton when he was president -- we have a picture. Does Bill know my
son? Does he even remember that event?
Using the courtroom image, now the Paraclete is our defense attorney
defending us before God the Judge. The defense -- the penalty has been
paid in full by Jesus.
Why might the world not be able to receive the Spirit of Truth? It
doesn't want to hear the truth about itself. If it will not be
convinced of its sinfulness, it also has no need for Jesus. If it has
no need for Jesus, it doesn't need to watch for his coming. As I
remember it, Scott Peck in _People of the Lie_, defines evil people as
those who are unwilling to hear the truth about their sinful selves.
How can we know if we have the Spirit of truth in us? We don't look
for little, yellow birds or spiked shoes <g>.
First of all, we claim the truth of baptism -- we have been born of
water and the Spirit.
Secondly, if we recognize ourselves as sinners and falling under God's
judgment -- who tells us that truth about ourselves? It is the Spirit
of Truth in our lives. It is the Paraclete's job to convict us of sin
and judgment.
Thirdly, if we recognize and believe that Jesus Christ, the Son of
God, is our savior and friend, who wins forgiveness for us -- who
tells us that truth about Jesus? It is the Spirit of Truth in our
lives. It is the Paraclete's job to convince us of our salvation and
righteousness in Jesus.
Brian Stoffregen
Faith Lutheran Church, 2215 S 8th Ave., Yuma, AZ 85364
e-mail: brian.stoffregen@gmail.com