João 14
Marvin Vincent · Citado em PreceptAustin
João 14
Vincent says pisteuo "means to persuade, to cause belief, to induce one to do something by persuading, and so runs into the meaning of to obey, properly as the result of persuasion." In secular Greek literature, as well as in the New Testament, pisteuo has a basic meaning of intellectual assent or belief that something is true. The other meaning that is more common in the New Testament is the transitive or active use which means to "put faith in" or "rely upon" someone or something. Faith is shown to be genuine, saving faith by it actions. That is while faith alone saves a soul from hell, the faith that truly saves is not alone, but is shown to be valid by works/obedience. If a person says they believe and there is never a change in their lifestyle, then that person needs to be wary of falling into the trap of intellectual assent to the truth about Jesus, without any evidence that they are a new creature in Christ (2Cor 5:17+, see also 2Cor 13:5+). Be aware that there is a false teaching in evangelical circles which says if a person claims to believe in Jesus, they are saved regardless of whether there is ever a change in their life or lifestyle. This is a dangerous teaching (see Mt 7:21-23+ and note the adjective "many" and the criterion Jesus uses to judge them - they practice [as their lifestyle] lawlessness)! The respected Greek lexicon author W E Vine defines saving belief as consisting of (1) a firm conviction which produces full acknowledgment of God's revelation of Truth - (2Th 2:11+ -"in order that they all may be judged who did not believe [pisteuo] the truth, but took pleasure in wickedness."), (2) a personal surrender to the Truth (Jn 1:12+ "But as many as received Him, to them He gave the right to become children of God, even to those who believe [pisteuo] in His name") and (3) a conduct inspired by and consistent with that surrender. See related discussion on the phrase the obedience of faith. Pisteuo in the Gospel of John - Jn. 1:7; Jn. 1:12; Jn. 1:50; Jn. 2:11; Jn. 2:22; Jn. 2:23; Jn. 2:24; Jn. 3:12; Jn. 3:15; Jn. 3:16; Jn. 3:18; Jn. 3:36; Jn. 4:21; Jn. 4:39; Jn. 4:41; Jn. 4:42; Jn. 4:48; Jn. 4:50; Jn. 4:53; Jn. 5:24; Jn. 5:38; Jn. 5:44; Jn. 5:46; Jn. 5:47; Jn. 6:29; Jn. 6:30; Jn. 6:35; Jn. 6:36; Jn. 6:40; Jn. 6:47; Jn. 6:64; Jn. 6:69; Jn. 7:5; Jn. 7:31; Jn. 7:38; Jn. 7:39; Jn. 7:48; Jn. 8:24; Jn. 8:30; Jn. 8:31; Jn. 8:45; Jn. 8:46; Jn. 9:18; Jn. 9:35; Jn. 9:36; Jn. 9:38; Jn. 10:25; Jn. 10:26; Jn. 10:37; Jn. 10:38; Jn. 10:42; Jn. 11:15; Jn. 11:25; Jn. 11:26; Jn. 11:27; Jn. 11:40; Jn. 11:42; Jn. 11:45; Jn. 11:48; Jn. 12:11; Jn. 12:36; Jn. 12:37; Jn. 12:38; Jn. 12:39; Jn. 12:42; Jn. 12:44; Jn. 12:46; Jn. 13:19; Jn. 14:1; Jn. 14:10; Jn. 14:11; Jn. 14:12; Jn. 14:29; Jn. 16:9; Jn. 16:27; Jn. 16:30; Jn. 16:31; Jn. 17:8; Jn. 17:20; Jn. 17:21; Jn. 19:35; Jn. 20:8; Jn. 20:25; Jn. 20:29; Jn. 20:31 Heart (2588) kardia does not refer to the physical organ but is always used figuratively in Scripture to refer to the seat and center of human life. The heart is the center of the personality, and it controls the intellect, emotions, and will. No outward obedience is of the slightest value unless the heart turns to God. Kardia as stated above refers not to the physical organ (over 800 mentions and none refer to the physical organ!), but is always used figuratively to center of our personality, to so to speak to our "control center" (to make a play on the "air traffic control center" at the airport which carefully guards and guides what flies in and what flies out. How applicable to our "hearts" which are so prone to wander!). In short kardia refers to the the affective center of our being wherein lies the capacity of moral preference and volitional desire. The kardia generates thoughts that make the decisions which the mind works out. In other words, our logic flows out of our heart-decisions and not vice versa. Gleason Archer called the kardia, the "desire-producer that makes us tick" for it is the place where our "desire-decisions" occur, and which establish who we really are. WHO ARE YOU? HAVE YOU HAD A HEART CHECK UP RECENTLY? We are assiduous to do this medically, but woefully lax in doing it spiritually (beloved, I speak from experience!). At regeneration God reverses the spiritual atherosclerosis of our old sinful heart by giving us a total heart transplant! Daily confession and repentance are thereafter necessary to avoid "spiritual atherosclerosis" and gradual, subtle hardening (and becoming cold to the things of God) of our heart! (Read and practice daily "preventative maintenance" = 1 Jn 1:9+, Pr 28:13+). One's heart is the center of his personality. Each believer is responsible for the condition of his heart (cf. Prov. 3:1, 3, 5; Pr 4:23; 20:9). Marvin Vincent on heart (kardia) in John 14:1 - Never used in the New Testament, as in the Septuagint, of the mere physical organ, though sometimes of the vigor and sense of physical life (Acts 14:17; James 5:5; Luke 21:34). Generally, the center of our complex being—physical, moral, spiritual, and intellectual. See on Mark 12:30. The immediate organ by which man lives his personal life, and where that entire personal life concentrates itself. It is thus used sometimes as parallel to ψυχή, the individual life, and to πνεῦμα the principle of life, which manifests itself in the ψυχή. Strictly, καρδία is the immediate organ of ψυχή, occupying a mediating position between it and πνεῦμα. In the heart (καρδία) the spirit (πνεῦμα), which is the distinctive principle of the life or soul (ψυχή), has the seat of its activity. Emotions of joy or sorrow are thus ascribed both to the heart and to the soul. Compare John 14:27, "Let not your heart (καρδιά) be troubled;" and John 12:27, "Now is my soul (ψυχή) troubled." The heart is the focus of the religious life (Matthew 22:37; Luke 6:45; 2 Timothy 2:22). It is the sphere of the operation of grace (Matthew 13:19; Luke 8:15; 24:32; Acts 2:37; Romans 10:9, 10). Also of the opposite principle (John 13:2; Acts 5:3). Used also as the seat of the understanding; the faculty of intelligence as applied to divine things (Matthew 13:15; Romans 1:21; Mark 8:17). Kardia in Gospel of John - Jn. 12:40; Jn. 13:2; Jn. 14:1; Jn. 14:27; Jn. 16:6; Jn. 16:22; Troubled (disturbed, stirred up) (5015) tarasso literally means to shake back and forth and therefore to agitate and stir up (like the pool in John 5:4,7, Lxx = Ezek 32:2, 13, Isa 51:15). To shake together, stir up, disturb, unsettle, throw into disorder (Lxx = Ps 46; 2Sa 22:8 = of earth shaking). Most of the NT uses of tarasso are figurative and describe the state of one's mind as stirred up, agitated or experiencing inward commotion (Matt. 2:3; 14:26; Luke 1:12; 24:38; John 11:33; 13:21; Acts 15:24). It describes mental agitation at false doctrine (Gal 1:7) and on account of fear (1 Pet 3:14). Tarasso is used to describe the literal stirring up of the pool of Bethesda (Jn 5:7) and, figuratively, of severe mental or spiritual agitation (Matt. 2:3; 14:26; Luke 1:12; 24:38; John 11:33; 13:21; Acts 15:24). Tarasso was used to describe the stirring up of the mind, the clouding of a pool of water, the throwing of an army into disorder, and a government that was plagued by anarchy and chaos. The passive voice is always used in the NT with a negative meaning, conveying the sense of emotional disturbance or inner turmoil, so that one is unsettled, thrown into confusion, or disturbed by various emotions, including excitement, perplexity, fear or trepidation. Tarasso conveys the idea of to disturb mentally or to cause a deep emotional disturbance and thus refers to an unsettled mind, as when Herod heard of the birth of Jesus (Mt 2:3), Zacharias' fear when he saw the angel (Lk 1:12), the terror of the disciples when they witnessed Jesus walking on the water (Mt 14:26), Jesus' reaction to the lack of faith among the people before He raises Lazarus (Jn 11:33), in Jesus' command to not let their hearts be troubled (Jn 14:1) and of disturbing the faith of someone (Gal 5:10). Tarasso emphasizes the intensity of the Lord's reaction to His impending death (Jn 12:27) and His response to Judas' imminent betrayal. Tarasso is a strong word, meaning “to deeply upset,” “to deeply disturb,” “to perplex,” or “to create fear.” Tarasso also describes the potential effect of false teaching in Galatians 1:7 and Gal 5:10. Click here for an in depth discussion of tarasso in the New International Dictionary of the New Testament Tarasso - 18v - Matt. 2:3; Matt. 14:26; Mk. 6:50; Lk. 1:12; Lk. 24:38; Jn. 5:4; Jn. 5:7; Jn. 11:33; Jn. 12:27; Jn. 13:21; Jn. 14:1; Jn. 14:27; Acts 15:24; Acts 17:8; Acts 17:13; Gal. 1:7; Gal. 5:10; 1 Pet. 3:14 ILLUSTRATION - A farmer needed a hired man. After trying several workers, who all failed to meet his standards, the farmer began to feel desperate. Then another worker applied for the job. The farmer asked him, “What qualifies you for this job?” The man answered, “I can sleep at night.” That didn’t sound too promising, but since he was desperate, the farmer hired the newcomer. That night there was a terrific thunderstorm. The farmer awoke, ran to the hired man’s room and tried to arouse him. He could not. Muttering to himself something like, “I’ll take care of him in the morning,” the farmer went outside into the night and the driving rain. He found the barn doors securely closed, the hay stack well covered and the tractor put away in the shed. There was nothing he could do but return to the house and go back to bed. Then he understood why his new hired man had said, “I can sleep at night.” He had taken care of everything and was prepared for the storm. Isn’t it comforting to know that when we have prepared ourselves for Jesus’ coming by faithfully doing the things the Lord has made clear to us, He will take care of those things beyond our control? THE ONE YOU CAN TRUST Believe on the Lord Jesus Christ, and thou shalt be saved. Acts 16:31 While driving along the highway, I found myself behind a car bearing a bumper sticker which said, "Vote for Robert Chase—THE MAN You CAN TRUST." In this day of "gaps," and especially the "credibility gap," I can see why this politician chose that particular slogan. His hope was that the voters in his district would think of him as a man they could believe, one who would make good on every promise he gave. I know nothing about this Mr. Chase, but I am acquainted with Someone who can be trusted — a Man with a perfect record and who has the praise and endorsement of God Himself — One who keeps His Word. It is the Lord Jesus Christ. After examining the Savior, Pilate declared, "I find no fault in him." And Judas, following his dastardly deed, cried out in remorse, "I have betrayed innocent blood." God the Father expressed His approval of Him, for at His baptism a voice came from Heaven, saying, "This is my beloved Son, in whom I am well pleased." Trusting as the moments fly, Trusting as the days go by; Trusting Him whate'er befall, Trusting Jesus, that is all! —Page He pleases God best who trusts Christ most! Swindoll - The Lord’s reassurance to the remaining eleven disciples presents us with six truths that offer peace when our hearts are troubled: 1. Personal faith in a personal Lord brings personal relief (John 14:1). 2. Our long-term future is secure (John 14:2–3). 3. The sovereign hand of God is at work in each believer’s life (John 14:8–11). 4. Greater results occur when we pray in Jesus’ name and for the Father’s glory (John 14:12–14). 5. We are not alone; we have been given an indwelling Helper (John 14:15–17). 6. We are inseparably linked to Christ (John 14:18–21). (BORROW Insights on John) Are we doomed to respond in fear every time troubles arise? No. Jesus said, "Let not your heart be troubled; you believe in God, believe also in Me" (John 14:1). Continual reliance on the Lord puts up a shield against the fears that haunt us. So whether we turn to God in an emergency or confidently accept each circumstance as coming from His hand, our ever-present Savior is more than sufficient to give us peace. Either way works! The key to conquering fear is immediately putting our trust in God.—P R V KEEP YOUR EYES ON GOD AND YOUR FEARS WILL VANISH. QUESTION - What does it mean to let not your heart be troubled in John 14:1? ANSWER - In John 14:1, Jesus tells His disciples, “Let not your hearts be troubled” (ESV). As always, the meaning of any particular passage of Scripture can only be ascertained by understanding the context. So we will back up and take a look at what leads up to Jesus’ command to “let not your heart be troubled.” In John 12, Jesus tells the crowds (including the disciples) that He would be crucified. In John 13, in the intimate setting of a Passover meal, the meal that later became known as “the Last Supper,” Jesus tells His disciples that one of them would betray Him. He then goes on to tell Peter that he will deny and disown the Lord. Obviously, all of this was upsetting news to the disciples. After the Last Supper, before He is arrested, Jesus assures His disciples, “Do not let your hearts be troubled. You believe in God; believe also in me” (John 14:1). The information that He goes on to communicate, about heaven and about the Holy Spirit, is the antidote to the disturbing information that they have taken in. When Jesus said, “Let not your hearts be troubled,” He was comforting His disciples, who definitely had troubled hearts. Jesus promises them that His death will not be the end, and Peter’s denial will not be the end for Peter, either. He explains that His death and subsequent ascension into heaven, rather than leaving them destitute, will bring about two specific blessings: it will enable Him to prepare a place for them, and it will allow Him to send the Holy Spirit to comfort them. When Jesus said He was going to “prepare a place” for the disciples, He was speaking of His death (John 14:3). We should not imagine that Jesus has been “building heaven” for the last 2,000 years and that it is still “under construction.” Rather, His words mean that His death was the preparation for us to receive a place in the Father’s house. It is ready now. As part of allaying the disciples’ fears, Jesus also promised that, when He did leave the earth, He would send the Holy Spirit to the disciples and to all believers. Throughout John chapters 15 and 16, Jesus speaks of the disciples’ victory over the world by the power of the Spirit. The book of Acts gives the historical fulfillment of these promises as believers, in the power of the Spirit, took the gospel to the world. The Spirit is still at work in all believers today. The admonition “do not let your hearts be troubled” was spoken specifically to the disciples in the face of Jesus’ impending death. Believers today are not in the same specific situation, but the admonition still applies. We should not let our hearts be troubled by anxiety or worry about Jesus’ care and plan for us. When we face trouble, we may think that, if only Jesus were here with us, in person, standing beside us so that we could talk face to face, we could get through the trial. We are tempted to think that we could trust Him better if He were visible and in the flesh. When we begin to have these thoughts, we need to let our hearts be comforted by two key facts: Jesus has done everything that needs to be done for us to be welcomed into the Father’s house, so we are children of the King; and the Holy Spirit lives in us to help us, if we will yield ourselves to His leading. When we rest in the salvation that Jesus provided and rely on the Holy Spirit to help us navigate the dangerous world around us, we can keep from being troubled in our hearts. Robert
João 14
Vincent adds "Philip doubts whether Christ is in the Father, and the Father in Him. The answer is twofold, corresponding to the two phases of the doubt. His words, spoken not from Himself, are from the Father, and therefore He utters them from within the Father, and is Himself in the Father. His works are the works of the Father abiding in Him; therefore the Father is in Him." NET NOTE adds that "It is probably best to see the two terms (words...works) as related but not identical; there is a progression in the idea here. Both Jesus’ words (recall the Samaritans’ response in John 4:42) and Jesus’ works are revelatory of Who He is, but as the next verse (Jn 14:11) indicates, works have greater confirmatory power than words. Words (4487) rhema from verb rheo = to speak - to say, speak or utter definite words) refers to the spoken word, especially a word as uttered by a living voice. Rhema refers to what has definitely been stated, with focus on content and often translated according to the context: prediction or prophecy (Mt 26.75), command or direction (Lk 5.5), threat (Acts 6.13); . Laleo is another word translated speak but it refers only to uttering a sound whereas rheo refers to uttering a definite intelligible word. Rhema refers to any sound produced by the voice which has a definite meaning. It focuses upon the content of the communication. For example in Luke we read "And they understood none of these things, and this saying (rhema) was hidden from them, and they did not comprehend the things that were said." (Luke 18:34) In the plural rhema ("words"), means saying, speech or discourse. Rhema - 63v - Matt. 4:4; Matt. 12:36; Matt. 18:16; Matt. 26:75; Matt. 27:14; Mk. 9:32; Mk. 14:72; Lk. 1:37; Lk. 1:38; Lk. 1:65; Lk. 2:15; Lk. 2:17; Lk. 2:19; Lk. 2:29; Lk. 2:50; Lk. 2:51; Lk. 3:2; Lk. 5:5; Lk. 7:1; Lk. 9:45; Lk. 18:34; Lk. 20:26; Lk. 24:8; Lk. 24:11; Jn. 3:34; Jn. 5:47; Jn. 6:63; Jn. 6:68; Jn. 8:20; Jn. 8:47; Jn. 10:21; Jn. 12:47; Jn. 12:48; Jn. 14:10; Jn. 15:7; Jn. 17:8; Acts 2:14; Acts 5:20; Acts 5:32; Acts 6:11; Acts 10:22; Acts 10:37; Acts 10:44; Acts 11:14; Acts 11:16; Acts 13:42; Acts 16:38; Acts 26:25; Acts 28:25; Rom. 10:8; Rom. 10:17; Rom. 10:18; 2 Co. 12:4; 2 Co. 13:1; Eph. 5:26; Eph. 6:17; Heb. 1:3; Heb. 6:5; Heb. 11:3; Heb. 12:19; 1 Pet. 1:25; 2 Pet. 3:2; Jude 1:17 Adrian Rogers on John 14:10 What is the result, the purpose of faith? What does biblical faith actually do or accomplish? Faith is not getting man's will done in heaven; it is getting God's will done on earth. The result of faith is the will of God. Remember that I said you cannot have faith unless you hear from God. Do you know what you're going to hear when you hear from God? You are going to hear the will of God. When God speaks, He is going to say, "This is what I want done, and therefore, I want you to believe it." John 14:11 “Believe Me that I am in the Father and the Father is in Me; otherwise believe because of the works themselves. otherwise believe because of the works themselves: Joh 5:36 Jn 10:25,32,38 Jn 12:38-40 Mt 11:4,5 Lu 7:21-23 Ac 2:22 Heb 2:4 Related Passages: John 5:36+ “But the testimony which I have is greater than the testimony of John; for the works which the Father has given Me to accomplish–the very works that I do–testify about Me, that the Father has sent Me. John 10:25+ Jesus answered them, “I told you, and you do not believe; the works that I do in My Father’s name, these testify of Me. John 10:32+ Jesus answered them, “I showed you many good works from the Father; for which of them are you stoning Me?” John 10:38+ but if I do them, though you do not believe Me, believe the works, so that you may know and understand that the Father is in Me, and I in the Father.” JESUS WORKS TESTIFY HE AND FATHER ARE ONE Believe (pisteuo - present imperative see need to depend on the Holy Spirit to obey) Me that I am in the Father (pater) and the Father (pater) is in Me; otherwise believe (pisteuo - present imperative) because of the works themselves - The declaration I am in the Father and the Father is in Me speaks of the unity or oneness of the Father and the Son essentially reiterating Jn 10:30 “I and the Father are one.” Jesus is explaining to His slow to learn disciples that the works He does are the works the Father does through Him. In Jn 5:36+ spoke of these works declaring "the works which the Father has given Me to accomplish–the very works that I do–testify about Me, that the Father has sent Me." Jesus put a high premium on His miracles and repeatedly pointed to His miraculous works as confirmation of His claim to be the Son of God and the Messiah. While some (Augustine, Chrysostom) felt the works here were equated with Jesus' words, most interpreters see these works as separate from His words. They were the miraculous works Jesus performed which testified to the supernatural source of the works. It is also worth noting that even His most bitter enemies did not deny His works! How could they? They were performed for all to see. Recall that it was the miracles of our Lord that caused Nicodemus to admit that Jesus was “sent from God” (John 3:2+) Other Pharisees instead of attributing Jesus' miracles to God the Father, in their unbelief and hardness of heart, attributed the miracles to Satan, for example declaring "This man casts out demons only by Beelzebul the ruler of the demons!" (Mt 12:24+, Mt 9:34, Mk 3:22, Lk 11:15, Jn 8:48) Warren