João 15
Steven Cole · Citado em PreceptAustin
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Cole - In the allegory, there are two types of branches: Some do not bear fruit and some bear fruit. Those that do not bear fruit are not fulfilling their purpose. They’re dead wood. They get cut off and thrown into the fire. They represent those who profess to believe in Jesus, but their lives give no evidence of saving faith. They don’t bear fruit. In the context, it would refer to Judas Iscariot, who professed to believe, followed Jesus for three years, and went out preaching in His name, but whose real god was greed. In support of this, in verse 3 Jesus tells the eleven, “You are already clean because of the word which I have spoken to you.” That takes us back to John 13:10, where after the foot washing, Jesus said, “and you are clean, but not all of you.” John explains that He was referring to Judas as the unclean one. Judas was the unfruitful branch that was taken away and whose final end was to be cast into the fires of hell. (Fulfilling Your Purpose in Life John 15:1-6) One of the phrases that potentially creates a problem in interpretation is the phrase "Every branch IN ME." Specifically the problematic phrase is IN ME. As alluded to above, some say this is similar to Paul's phrase IN CHRIST and if that is the case they say such a person is a believer because there can be no break in the union with Christ. So what happens to such a person? This is where some like Ryrie postulate that for this branch to be taken away it must mean they lose their life because they cannot lose their salvation. The transparent purpose of the verse is to insist that there are no true Christians without some measure of fruit.... Fruitfulness is an infallible mark of true Christianity D A Carson has some cogent comments relating to the problematic phrase IN ME - The Father (Jesus says) cuts off every branch in me that bears no fruit, i.e. he gets rid of the dead wood so that the living, fruit-bearing branches may be sharply distinguished from them, and may have more room for growth. The phrase IN ME has prompted considerable speculation as to whether John is thinking of Jews who were once in God’s vine but who have now been cast off, or of apostate Christians. The former does not easily suit in me: it is hard to see in what sense Jews who never put their trust in Jesus were once ‘in him’, even if they once belonged to the vine of Israel before it was superseded by Jesus. But the latter view, that these dead branches are apostate Christians, must confront the strong evidence within John that true disciples are preserved to the end (e.g. notes on Jn 6:37–40; notes on Jn 10:28). It is more satisfactory to recognize that asking the IN ME language to settle such disputes is to push the vine imagery too far. The transparent purpose of the verse is to insist that there are no true Christians without some measure of fruit. Fruitfulness is an infallible mark of true Christianity; the alternative is dead wood, and the exigencies of the vine metaphor make it necessary that such wood be connected to the vine....If we must think of ‘branches’ with real contact with Jesus, we need go no further than Judas Iscariot (cf. notes on Jn 6:70–71; notes on Jn 13:10). Indeed, there is a persistent strand of New Testament witness that depicts men and women with some degree of connection with Jesus, or with the Christian church, who nevertheless by failing to display the grace of perseverance finally testify that the transforming life of Christ has never pulsated within them (e.g. Mt. 13:18–23; 24:12; Jn. 8:31ff.; Heb. 3:14–19; 1 Jn. 2:19; 2 Jn. 9)." (BORROW The Gospel according to John PAGE 514) (BOLDING ADDED) If a person has really been saved by the grace of God, then that grace working in him will result in fruit somewhere, sometime, in some form, and to some degree. -- James Rosscup James Rosscup on "IN ME" in John 15:2 writes How diverse have been the interpretations of these words of our Lord! Some have held that the first part of verse two teaches that a person may be “in” Christ in a saving sense and yet lose that salvation. He may be “taken away” from salvation. Others have rightly answered that such a teaching would contradict various statements in Scripture, including strong statements by Christ to the effect that a man once truly saved is saved forever (John 6:37-40+; John 10:27,28+). There are ways of harmonizing Jn 15:2a with other biblical teaching when that verse is understood in its proper sense. These we will consider in this chapter and the next two, with a preference for the second of the views given below. The two main proposals are: (1) The branch “in me” represents a person truly saved but temporarily not bearing fruit, whom the Father “takes away" to heaven in discipline. Having once been saved by grace, he is forever saved on that basis. His lack of fruit, or works, which do not merit salvation in any degree, cannot later cause him to forfeit it. (2) The branch “in me” but with no fruit represents a person who has only nominally or seemingly had a relationship to Christ. Fruit cannot help a person gain salvation and it cannot keep him saved. But fruit is a mark of the truly saved and, since this person has none, he has never been actually regenerated. (FOR EVEN MORE IN DEPTH DISCUSSION OF THE MEANING OF "IN ME" SEE ROSSCUP'S 7 PAGE DISCUSSION IN WHICH HE GIVES 7 REASONS SUPPORTING THE INTERPRETATION THAT "IN ME" IS NOT INDICATIVE OF A VITAL UNION WITH CHRIST - PAGE 197-203) ....Certain expositors, reacting to the false teaching of salvation by works, overstate the case in the other direction by inaccurate emphases like this: “If a person never has any fruit at all in his entire Christian life, he is still saved, for salvation is by grace alone.” (ED: SEE FREE GRACE THEOLOGY) Certainly salvation is by grace alone, but if that statement is to be made true to the Bible’s concept of saving grace and its practical effects, it must be qualified and modified. Paul argues in Romans 5:12ff that we are justified on the basis of the one act of Christ’s death and not by any acts of our own; however, he goes on to show in Romans 6:1ff that the genuinely saved are not to continue in sin but are to bring forth fruit in a life of sanctification (ED: cf Ro 6:19, Ro 6:22 "derive your benefit" [karpos ~ fruit]). If a person has really been saved by the grace of God, then that grace working in him will result in fruit somewhere, sometime, in some form, and to some degree (Eph. 2:10; Titus 2:11-14+). When we rightly understand the epistle of James, we see that men are not saved by their works but by grace — through faith that shows forth its reality in works. (BORROW Abiding in Christ: Studies in John 15 -- See Table of Contents) (Bolding added) Rosscup on He takes away (airo) - Some link the removal idea with the claim that the unfruitful person is saved. They believe that Christ means a believer is taken home to heaven early, and they point to cases in which God took men away in death. Sometimes these were saved men. He took unbelievers, as the ungodly of Noah’s day, the firstborn of Egypt, the forces of Pharaoh at the Red Sea, those destroyed by fiery serpents (Num. 21:4-9), those in the plague at Midian (Num. 25), and many more. But He also judged believers; e.g., Moses (Deut. 34), who disobeyed Him in striking the rock in Horeb and was removed before Israel entered Canaan (Num. 20); and Samson, who, though a man of faith (Heb. 11:32), nevertheless wasted much of his life in unfruitful compromise and was finally put to death when he might yet have had many good years (Judg. 13-16). A prime New Testament example involves those who sin at the Lord’s table and are judged, resulting in weakness, sickness, and death (1 Cor. 11:30,31). It is true that these are good examples to show that God sometimes takes away the saved. But still it is more likely that in this specific passage the unfruitful branch represents an unsaved person. Why is this so? First, the specific imagery of the vine has an Old Testament background. The vine which God removed and burned with fire was largely an unsaved Israelite nation (Isa. 5:1-7, 24; Ps. 80: 16; Ezek. 15). It is more likely, then, that in a similar picture of removal and burning (John 15:2a, 6) those judged are unsaved. ° Second, it is more fitting to relate the words “takes away” to similar horticultural imagery in the olive tree illustration of Romans 11:16-24 than to passages where no such specific picture is in view. In Paul’s analogy of the tree, Israelites with only an external connection (opportunity of a privileged relationship to God in the Abrahamic Covenant of Genesis 12:1-3) but with no true, inner union, are branches depicted as having been removed (Rom. 11: 17, 19, 20). If they were broken off, and yet a saved person cannot lose his salvation, then it is apparent that their previous contact in the place of blessing must be understood in some way other than in a vital, saving sense. As McClain says: Abraham is the root, for through him and his seed the favor of God has flowed into the world. The natural branches are Jewish, because “salvation is of the Jews.” But on account of unbelief certain of the natural branches were broken out, and wild Gentile branches were grafted in. This does not mean that all Jewish branches were saved. As a matter of fact, they were not saved, or they would not have been broken out. But it does mean that during the present age the Gentile is enjoying a place of favor which properly belongs to the Jew. The fact is that in this place of privilege those with true faith persevere (they stand by faith, v. 20), while those possessed by unbelief do not. Continuance by genuine faith is a mark of those really saved, as in Colossians 1:23, where it is assumed that they will continue. Salvation, then, finally is involved in this picture of the place of privilege or blessing. If what we have said is true in the similar horticultural figure of Romans 11, then the removal of unfruitful branches in John 15:2a can also have in view those who are not really saved. Third, the unfruitful branch must represent an unsaved person because the removal is in itself a problem for those who hold the view that this branch represents the believer. While it is true that a saved person may be taken to heaven in discipline as in 1 Corinthians 11:30, 31, he is not removed from Christ the Vine but still is in union with Him. It is difficult to conceive of our Lord as using this picture of clear-cut removal from the vine if He had a saved man in view. Colin Kruse agrees adding that "The Father, as the gardener, Jesus said, cuts off those branches ‘in me’ that fail to produce fruit.(Elsewhere in the NT the cutting off of branches denotes the rejection of unbelieving Israelites Ro 11:17–21, but here it refers to apostate Christians - ‘branches in me’) In the context of the Last Supper, just after Judas Iscariot went out to betray his master, the branch that is cut off would have as its primary reference the betrayer." (BORROW The Gospel According to John : An Introduction and Commentary PAGE 318) William
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Cole says that FRUIT "in this context it primarily refers to whatever the life of Christ produces in and through the believer who lives in close fellowship with Him. That includes obedience to Christ’s commandments, especially the command to love one another (John 15:10, 12). This extends to all godly behavior (Matt. 7:20; Rom. 6:21), such as repentance (Matt. 3:7) and conduct that is pleasing to the Lord (Eph. 5:9–10). It encompasses experiencing Jesus’ peace and joy (John 14:27; 15:11). Since love, joy, and peace are the first three fruits of the Spirit, we can extend the list to include the other fruits (Gal. 5:22–23): “patience, kindness, goodness, faithfulness, gentleness, and self-control.” It also refers to seeing people come to Christ through your witness (John 4:36) and seeing them grow in Christ through your influence (Ro 1:13). To sum it up, fruit is Christlike character, Christlike conduct, and Christlike converts." Obviously, it takes time for fruit to grow. So don’t despair if you don’t see all of these qualities fully developed in your life yet. But if you are a Christian, you should see growth or progress in these things. You should be in the habit of obeying Christ. You should see the fruit of the Spirit increasing in your conduct. You should be hungering and thirsting after righteousness with increasing intensity. You should be looking for opportunities to tell others about the Savior. If you’re not seeing these fruits growing in your life, you need to figure out why not. Growth in Christlike fruit should be the normal experience of every Christian. Also, the fruit that we produce will vary in amount and in kind according to our spiritual gifts. In the parable of the sower (Matt. 13:3–8), the good soil representing true believers bore fruit, but it varied: some bore a hundredfold, some sixty, and some thirty. The soil that didn’t bear any fruit represents those who did not truly believe in Christ. If you profess to be a Christian, but you aren’t bearing fruit, you need to examine yourself and make some course corrections before it’s too late. Also, we’re all given different spiritual gifts and so our fruit will vary in kind. Determining your spiritual gift helps you to know where you should concentrate your efforts in serving the Lord. Those gifted in service will bear fruit that is different than those with speaking gifts. Both are vital. But we all should exercise our gifts to glorify God (1 Pet. 4:10–11). So the overall point is both clear and important: God saved you to bear fruit for Jesus Christ. If you profess to be a Christian, but you aren’t bearing fruit, you need to examine yourself and make some course corrections before it’s too late. (Fulfilling Your Purpose in Life John 15:1-6) Charles Smith in his excellent 20 page article THE UNFRUITFUL BRANCHES IN JOHN 15 arrives at the following conclusion regarding the unfruitful branches in John 15 general thoughts on John 15 - The text of John 15 has been one of the historical battlegrounds of doctrinal interpretation. Perhaps only the passage in Hebrews 6 has been the scene of more battles between the Calvinistic and Arminian schools of interpretation concerning the matter of eternal security. Not only has this text provided the field for many battles between these two schools of theology, but there have also been a great many skirmishes ~~ the two camps upon this same battlefield. Particularly among Calvinists there has been disagreement as to the interpretation of this passage......Arminians have generally understood the unfruitful branches as representative of true believers who, because they become unfruitful, lose their salvation and consequently are ultimately cast into the fires of hell. Calvinists have been divided as to the identification of these branches. Some have taught that they represent true believers. Most have taught that they represent unbelievers who profess to be believers. Still others have taught that two kinds of unfruitful branches are discussed: professing Christians, and true Christians who do not produce the fruits of Christianity. (Article - THE UNFRUITFUL BRANCHES IN JOHN 15 - Page 3-22) INTERPRETATION OF "IN ME" BY 37 OTHER CHRISTIAN WRITERS: Here is a list compiled by James Rosscup of well-known writers who have commentaries on the Gospel of John and who interpret the "IN ME" as indicating a PROFESSOR and NOT a POSSESSOR of Christ (or union with Christ). Rosscup writes "It is essentially in this way that the first part of verse two is explained by Barclay, Barnes, Barrett, Bernard, Calvin, Dods, Erdman, Godet, Grosheide, Hendriksen, Hengstenberg, Hunter, Hutcheson, Jacobus, Lampe, Lange, Macgregor, Maclaren, H. A. W. Meyer, F. B. Meyer, Morgan, Morris, Andrew Murray, Milligan, Plummer, Reith, Ryle, Spurgeon, Stott, Tenney, Tholuck, B. Weiss, and many of the better-known dispensational writers. Among the latter group are Keith L. Brooks, A. C. Gaebelein, F. W. Grant, Ironside, Kelly, Strombeck, and Vine. Of course, a count of heads of such an imposing number does not in itself prove the view. Yet it is a sobering fact that so many of the most thoroughly capable scholars and expositors from a wide range of theological convictions interpret the phrase in this sense. This in itself should beget within a person a spirit of willingness to rethink the matter with an open mind and a teachable heart. They may be right after all! Harry A
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Cole warns that "abiding is not an effortless, passive matter, as it sometimes is taught: “Just as the branch effortlessly lets the life of the vine flow through it, so you are to do nothing.” (ED: SOUNDS A LITTLE LIKE THE UNBIBLICAL PHRASE "LET GOD, LET GO!") I’ve heard it said, “If you’re striving, you’re not abiding.” (ED: ONE WRITER CALLS IT "EFFORTLESS RESTING" WHICH ALSO SOUNDS A BIT LIKE "LET GO, LET GOD!") That kind of teaching is out of balance. The Bible talks about the need to strive against sin (Heb. 12:4). Paul said that he labored and strived for Christ, but added that he did so “according to His power, which mightily works within me” (Col. 1:29) (SEE MY DISCUSSION OF THE Paradoxical Principle of 100% Dependent and 100% Responsible). He pictured the Christian life as a battle, a fight, and an athletic contest (Eph. 6:10–12, 1 Cor. 9:26–27; 2 Tim. 4:7). Scofield Study Bible says "To abide in Christ is, on the one hand, to have no known sin unjudged and unconfessed, no interest into which He is not brought, no life which He cannot share. On the other hand, the abiding one takes all burdens to Him, and draws all wisdom, life, and strength from Him. It is not unceasing consciousness of these things, and of Him, but that nothing is allowed in the life which separates from Him." (Fulfilling Your Purpose in Life John 15:1-6) Warren Wiersbe agrees with Pastor Cole regarding the error of taking a "passive" approach to abiding in Christ - This abiding relationship is natural to the branch and the vine, but it must be cultivated in the Christian life. It is not automatic. (ED: IT IS NOT "LET GOD, LET GO," BUT MORE LIKE "LET GOD AND LET'S GO!") Abiding in Christ demands worship, meditation on God's Word, prayer, sacrifice, and service—but what a joyful experience it is! Once you have begun to cultivate this deeper communion with Christ, you have no desire to return to the shallow life of the careless Christian. (Bolding added) Our union with Christ is a living union,so we may bear fruit; a loving union, so that we may enjoy Him; and a lasting union, so that we need not be afraid. -- Warren Wiersbe As the branch (klema) (ou = absolutely) cannot (dunamai) bear fruit (karpos) of itself unless it abides (meno) in the vine, so neither can you unless you abide (meno) in Me - This comparison with a fruit bearing branch is a clear and simple prescription on how a believer can bear fruit.Supernatural fruit requires a supernatural union with the Vine, Christ Jesus. Or stated another way, in simple terms, failure to abide negatively impacts our ability to bear supernatural fruit. It does not impact our unbreakable covenant union with Christ. David
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Cole - Dr. James Rosscup wrote an entire book, Abiding in Christ (BORROW). He notes (pp. 106–126) that it includes both the concept of time and that of quality. The time factor means that this isn’t a quick fix to solve all your problems. It isn’t a remedy to pull off the shelf when things aren’t going well, only to be put back on the shelf once life is back on track. Abiding in Christ is a lifelong relationship with Him. You’re in it for the long haul. The quality factor means that the relationship grows more intimate over the years. Just as marriage is a lifelong relationship where both partners should grow closer to one another over the years, so it should be with Christ. But as those who have been married for very long know, growing closer isn’t automatic. It requires purposefully spending time together. You have to keep working through issues that come up. If you don’t work at it, it’s easy to drift apart. The same is true of abiding in Christ. There will be times when you feel closer and times when you feel more distant. But the key is to keep coming back to Him and to keep working on your relationship with Him. You can’t put it on autopilot. (Growing Closer to Christ John 15:7-11) Ask (aiteo) whatever you wish (thelo), and it will be done for you - Ask (thelo) is an active decision of the will, a conscious willing and denotes a more active resolution. Ask (thelo) is in the aorist imperative which calls for dependence on the Holy Spirit to obey (and this would also help assure we are "praying in the Spirit"). Obviously, Jesus is not giving His disciples carte blanche to ask anything they wanted. His point is that when the disciple is abiding in His Word, they will ask in accord with the will of Jesus in Whom they abide (see especially 1Jn 5:14-15 below). Sadly, the false teachers who espouse “name it claim it” teaching (cf Joel Osteen) misuse passages like this to dupe their listeners into thinking God is like a divine genie in a bottle! Do not be deceived beloved, for tragically thousands are completely deceived! Love God, and do as you please. -- Augustine Does Augustine's quote bother you? It will if you focus on the second clause! But the first clause is the key that opens the door. When you love God, you will learn to love what He loves and to ask for what pleases Him. Ray
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Cole - John 15:11: “These things I have spoken to you so that My joy may be in you, and that your joy may be made full.” If I were to ask, “What word pops into your mind when I say, ‘obedience’?” what would you say? Duty? Drudgery? Rules? No fun? What about, “joy”? What about “fullness of joy”? Jesus associates obedience with our experiencing full joy in Him (John 15:10–11). If you don’t associate obedience and fullness of joy, maybe you need to change your thinking! (Growing Closer to Christ John 15:7-11) G. H. C. MACGREGOR. Full joy does not exclude sorrow, but it is a joy so deep that no sorrow can get below it. Bob Deffinbaugh describes how the JOY of a believer is different... First and foremost, our joy is really His joy (John 15:11; 17:13). As we abide in Him and He in us, we experience great joy from those things that bring Him joy, as we would also be grieved by what grieves Him.56 Second, the disciples had a very special joy. As they were greatly grieved at the death of their Master, their joy at seeing Him alive, raised from the dead, can hardly be described (see John 16:22; 20:20; 21:7). Third, joy is the fruit of the Holy Spirit (Acts 13:42; Romans 14:17; Galatians 5:22; 1 Thessalonians 1:6). Fourth, we have joy when we become born-again Christians by faith in Jesus Christ (Acts 8:5-8; Romans 15:13). Fifth, we rejoice when others come to faith in Christ, as well as when they grow in their faith (Acts 11:23; 15:13; 2 Corinthians 7:13; 1 Thessalonians 2:19-20; 3:9; Philemon 1:7; Hebrews 13:17; 1 John 1:4). Sixth, we have joy in taking part in the plans and purposes of a sovereign God, even when this brings about our own suffering (Acts 4:23-31). Seventh, we find joy in doing that which brings the Father’s approval (Hebrews 12:2). Eighth, we have joy in sacrificial service (2 Corinthians 8:2). Ninth, we have joy in being with other saints and enjoying their fellowship (Philippians 1:3-4; 1 Thessalonians 2:19; 2 Timothy 1:4; 2 John 1:12). Tenth, we have joy when we ask God for what He desires and for what we need, and in seeing Him answer our prayers (John 16:24). Deffinbaugh goes on to discuss what it means practically to abide in Christ and then discusses what hinders abiding writing... As I have sought to teach this text over the past two weeks, I have emphasized my own appraisal that Christians today are not abiding because they are working so hard to “achieve” for Christ, rather than to “abide” in Christ. We have become preoccupied with programs and activities. We are spending more and more time at church and “in ministry,” but less and less time “with our Lord.” We see Him as the “Giver,” but not the “Gift.” We are intent upon obtaining the “power” that He gives, but we are not as intent on knowing the “person” of God in Christ. Of all the time which you are spending “for Christ,” how much time is spent in the pursuit of Christ? I do not ask this as one who is successful in this area, but as one who sees how badly I have failed here. And my guess is that you are struggling in this same matter. The words “effective” and “successful” are often found in print in a Christian bookstore. And so it is that we continue to read those books which tell us how to be an “effective” leader or husband or parent. We grab up any book that promises us a successful marriage. I do not think in this day and age (and in this culture) that we are doing a great deal of abiding, but only seeking to achieve. It is my opinion that Christians are doing more and more, but abiding less and less. Perhaps it is time for us to have fewer programs, fewer nights at the church, fewer meetings, with the expressed purpose of giving ourselves to abiding in Christ. (Deffinbaugh then refers to Lk 10:38-42+ where Mary gives us a perfect picture of what it means to abide and asks...) What was “the best part” that Mary chose and that Martha neglected? Was it not simply “abiding” in Christ, sitting at His feet, enjoying Him? Are we not so much more like Martha than Mary? I would simply ask you to take the time to sit down and assess the quality of your abiding, and if your abiding is lacking, to purpose before God to do something about it. We are not commanded to produce fruit, for this is what our Lord does in and through us. We are commanded to “abide in Christ,” and thus it would behoove us to have a plan and a process by which we seek to obey His command to abide in Him. After all, isn’t this what we should really want to do anyway? Should we not desire to delight in Him, even as He has chosen to delight in us? May God use this text to stimulate us to actively seek to enhance the quality of our abiding in Him, to His glory, and for our eternal good. THOUGHT - To add to Bob Deffinbaugh's convicting analysis of much of modern day Christianity (perhaps better termed "Churchianity") it seems that more emphasis needs to be placed on BEING rather than DOING. I would submit that if we turn the "horse" back in front of the cart so to speak, we would begin to experience the DOING (THE FRUIT) come forth spontaneously. After all Jesus did not command the disciples to PRODUCE FRUIT, but to ABIDE IN HIM. Joy (5479) chara (and rejoice) is a feeling of great pleasure, of inner gladness, or of delight. Joy is an emotion evoked by a sense of well-being. It is a deep feeling of happiness and contentment. Joy in the NT is virtually always used to signify a feeling of "happiness" that is based on spiritual realities (independent of what "happens"). Joy is a depth of assurance and confidence that ignites a cheerful heart. It is a cheerful heart that leads to cheerful behavior. Joy is not necessarily an experience that comes from favorable circumstances, but is God’s gift from His Spirit to believers. Joy is a part of God’s very essence and as discussed below His Spirit manifests this supernatural joy in His children (Galatians 5:22+, Acts 13:52, 1 Th 1:6-note).In sum, Joy is the deep-down sense of well-being that abides in the heart of the person who is filled with the Spirit and knows all is well between himself and the Lord. There is a chorus from an old spiritual song that is apropos… Happiness happens But joy abides LLUSTRATION - A conference at a certain church in Omaha. People were given helium-filled balloons and told to release them at some point in the service when they felt like expressing the joy in their hearts. This church wasn’t normally free to express themselves w/an “Hallelujah or a Praise the Lord.” All through the service balloons ascended, but when it was over 1/3 of the balloons were unreleased. Let your balloon go! Alfred Plummer (commenting on 1 Jn 1:4) writes that joy is "that serene happiness, which is the result of conscious union with God and good men, of conscious possession of eternal life…and which raises us above pain and sorrow and remorse." Donald Campbell writes that chara describes "a deep and abiding inner rejoicing which was promised to those who abide in Christ (Jn 15:11). It does not depend on circumstances because it rests in God’s sovereign control of all things." Martyn Lloyd-Jones wrote that when we give a definition for joy "we do not go to a dictionary; we go to the New Testament instead. This is something quite peculiar which cannot be explained; it is a quality which belongs to the Christian life in its essence, so that in our definition of joy we must be very careful that it conforms to what we see in our Lord. The world has never seen anyone who knew joy as our Lord knew it, and yet He was “a man of sorrows and acquainted with grief.” So our definition of joy must somehow correspond to that… Joy is something very deep and profound, something that affects the whole and entire personality. In other words it comes to this -There is only one thing that can give true joy and that is contemplation of the Lord Jesus Christ. He satisfies my mind; He satisfies my emotions; He satisfies my every desire. He and His great salvation include the whole personality and nothing less, and in Him I am complete. Joy, in other words, is the response and the reaction of the soul to a knowledge of the Lord Jesus Christ. (Life in Christ Studies in 1 John by Martyn Lloyd-Jones) CHARA IN JOHN'S WRITINGS - Jn. 3:29; Jn. 15:11; Jn. 16:20; Jn. 16:21; Jn. 16:22; Jn. 16:24; Jn. 17:13; 1 Jn. 1:4; 2 Jn. 1:12; 3 Jn. 1:4 How can we as believers "maximize our joy? Repentance brings joy (Lk 15:7, 10). The hope (absolute assurance) of future glory brings joy (1 Pe 4:13). The Lord's Word brings joy (John 15:11). Prayer brings joy (John 16:24, Ro 15:13) The presence and fellowship of believers brings joy (1 Jn 1:3-4). Converts bring joy (Lk 15:5; Php 4:1; 1 Th. 2:19-20) Hearing that those you have discipled are walking in the truth brings joy (3 Jn 4). Giving brings joy (2 Co 8:2; cp Heb 10:34). Fellowship with Father and Son brings joy - we need to "keep short accounts" by confessing our sins so that this fellowship is not adversely affected (1 Jn 1:3, 4, 1 Jn 1:9) JESUS, THOU JOY OF LOVING HEARTS (BORROW AMAZING GRACE - KENNETH OSBECK - PAGE 42) (PLAY Jesus, Thou joy of loving hearts) Attributed to Bernard of Clairvaux, 1091–1153 Translated by Ray Palmer, 1808–1887 I have told you this so that My joy may be in you and that your joy may be complete. (John 15:11) This song is another of the fine hymn texts that originated during the Middle Ages. It is thought to have been written by a monk—one of the most prominent religious leaders of his day. An important part of the medieval church was the role of the monks and their monasteries. Since these churchmen were among the few who could read and write, their institutions became powerful influences in shaping the religious and cultural development of Western civilization. As a young man, Bernard became abbot of the monastery of Clairvaux, France. His influence was soon felt throughout Europe. It is said that he commanded kings, emperors, and prelates—and they obeyed him. In 1146 he was commissioned by the pope to lead a second preaching crusade against the Moslems. Because of his eloquence and strong preaching, great crowds followed him. One of the conditions for those joining the Crusade was a personal conversion experience. It is recorded that multitudes of vicious men were dramatically changed through Bernard’s preaching. They carried a cross unashamedly as a symbol of their commitment to Christ and this crusade. Bernard wrote a number of books, chiefly on such subjects as church government, monasticism and other church-related topics. It is generally agreed that he wrote a long 192-line poem titled “Dulcis Jesus Memorial” (“Joyful Rhythm on the Name of Jesus”). In 1858 Ray Palmer, an American Congregational preacher, translated from the Latin a portion of this medieval poem attributed to Bernard for the hymn “Jesus, Thou Joy of Loving Hearts.” This hymn text aptly describes the preciousness of Christ in each believer’s life. (PLAY Jesus, Thou joy of loving hearts) Jesus, Thou joy of loving hearts, Thou fount of life, Thou light of men, from the best bliss that earth imparts, we turn unfilled to Thee again. Thy truth unchanged hath ever stood; Thou savest those that on Thee call; to them that seek Thee, Thou art good; to them that find Thee, all in all. Our restless spirits yearn for Thee, where’er our changeful lot is cast; glad when Thy gracious smile we see, blest when our faith can hold Thee fast. O Jesus, ever with us stay; make all our moments calm and bright; chase the dark night of sin away; shed o’er the world Thy holy light. For Today: John 6:35; Ephesians 2:14–18; Colossians 1:13, 14; 1 Peter 1:8 Live with the awareness that even with the “best bliss that earth imparts,” without an intimate awareness of Christ, life will be empty. Make His presence the goal of your activities. Heart Of Joy These things I have spoken to you, that My joy may remain in you, and that your joy may be full. —John 15:11 Today's Scripture & Insight : John 15:1-11 While waiting in the gate area of Singapore’s Changi Airport to board my flight, I noticed a young family—mom, dad, and son. The area was crowded, and they were looking for a place to sit. Suddenly, the little boy began loudly singing “Joy to the World.” He was about 6 years old, so I was pretty impressed that he knew all the words. What captured my attention even more was the look on the boy’s face—his beaming smile matched the words he was singing as he proclaimed to everyone at the gate the joy of the Christ who has come. This joy is not limited to exuberant children nor should it be confined to the Christmas season. The overflowing joy of knowing Christ’s presence in our lives was one of the themes of Jesus’ final teaching with His disciples the night before He died on the cross. He told them of His extravagant love for them—that He loved them as the Father loved Him (John 15:9). After sharing what this eternal relationship looks like, Jesus said, “These things I have spoken to you, that My joy may remain in you, and that your joy may be full” (v.11). Lord, You have chosen me and redeemed me, crowned me with love and compassion. I can do nothing less than overflow with joy at Your great love for me, for those I love, and for the world. In every season of life we can know joy in Christ. Self-Pity Or Rejoicing? Rejoice in the Lord always. Again I will say, rejoice! —Philippians 4:4 Today's Scripture : Philippians 4:1-8 Temperament seems to be something that each of us is born with. Some of us have upbeat dispositions, while others play the music of life in a minor key. Yet how we respond to life’s trials also affects our overall disposition. For example, Fanny Crosby lost her sight when she was only 6 weeks old. She lived into her nineties, composing thousands of beloved hymns. On her 92nd birthday she cheerfully said, “If in all the world you can find a happier person than I am, do bring him to me. I should like to shake his hand.” What enabled Fanny Crosby to experience such joy in the face of what many would term a “tragedy”? At an early age she chose to “rejoice in the Lord always” (Philippians 4:4). In fact, Fanny carried out a resolution she made when she was only 8 years old: “How many blessings I enjoy that other people don’t. To weep and sigh because I’m blind, I cannot and I won’t.” Let’s remember that “the joy of the Lord is [our] strength” (Nehemiah 8:10). Let’s also take comfort in the teachings of Jesus, who in John 15:11 said, “These things I have spoken to you, that My joy may remain in you, and that your joy may be full.” When faced with the choice of self-pity or rejoicing, let’s respond with rejoicing. By: Vernon Grounds Be this the purpose of my soul, My solemn, my determined choice: To yield to God's supreme control, And in my every trial rejoice. —Anon. Rather than complain about the thorns on roses, be thankful for roses among the thorns. Pleasure Versus Joy These things I have spoken to you, that My joy may remain in you, and that your joy may be full. —John 15:11 Today's Scripture : John 15:7-11 The world offers “passing pleasures” (Hebrews 11:25), but the Lord Jesus offers to give us full and lasting joy (John 15:11). Pleasure is dependent on circumstances, but joy is inward and is not disturbed by one’s environment. Pleasure is always changing, but joy is constant! Worldly delights are often followed by depression. True joy is grounded in Jesus Christ, who is “the same yesterday, today, and forever” (Hebrews 13:8). To keep experiencing pleasure, we must run from one stimulus to another, for it refuses to be permanently grasped. Joy is just the opposite. It is a gift we receive from God. Pleasure is built on self-seeking, but joy is based on self-sacrifice. The more we pursue self-gratification, the more empty we feel. If a pint of pleasure gives momentary happiness today, a gallon of excitement and thrills is necessary for the same effect tomorrow. Joy, however, is based on the sacrificial giving of ourselves. As we learn what it means to focus on the needs of others, we find greater fulfillment in God Himself, who meets our every need. There is joy beyond all measure In abiding in the Lord; It is promised most abundant And enduring in His Word. —McQuat For joy that will last, always put Christ first. David Jeremiah - OUR GIGANTIC SECRET JOHN 15:11 These things I have spoken to you, that My joy may remain in you, and that your joy may be full. The Bible shows that joy is present in all of the major events of the Christian life. There is joy in salvation, in baptism, when we read the Word of God, and in prayer. In fact, Christian joy is so unique that the Bible teaches us that it comes even at times of discouragement. Even when we are dying. Joy is the gigantic secret of the Christian G. K. Chesterton has written that “joy is the gigantic secret of the Christian.” I believe he’s right. This kind of joy is not known anyplace else in the world except in the life of a person who knows Jesus Christ in a personal way. Jesus said, “These things I have spoken to you, that My joy may remain in you, and that your joy may be full” (John 15:11). The center of joy for the Christian is Christ. The joy is Christ’s joy. It is simply the life of the Lord Jesus Christ being lived out in an individual. Christian joy is letting Christ live His life out through you so that what He is, you become. There are other kinds of joy found in other places in the world, but there is no place where you can find Christian joy except in Christ. (BORROW Sanctuary PAGE 237) Bring the Joy Back! By Dr. David Jeremiah (BORROW Nelson's annual preacher's sourcebook PAGE 178) Scripture: John 15:11 and Galatians 5:22–23, especially verse 22 The fruit of the Spirit is … joy. The Center of Joy for the Christian Is Christ. Introduction: I don’t know if you’ve noticed, but folks aren’t smiling much these days. Jesus wants us to smile, to exhibit joy. He said, “These things I have spoken unto you that My joy may remain in you and that your joy may be full” (John 15:11). I’ve been reading the Bible this week with joy in mind, and everywhere I turn I find it. Joy is the atmosphere in which Christians live. We rejoice in the Lord always (Phil. 4:4); we “rejoice evermore” (1 Thess. 5:16). As someone put it, “Joy is the gigantic secret of the Christian.” 1. The Source of Joy in Your Life (John 15:11). A. The Center of Joy for the Christian Is Christ. “My joy,” He says, “… in you.” Christian joy is Christ’s joy in us. B. The Characteristic of Joy. Jesus wants our joy to be full. Peter called it “joy unspeakable and full of glory” (1 Pet. 1:8). It’s not an incomplete, imperfect, almost-type of joy. It is fully orbed and rich. C. The Continuity of Joy. “These things I have spoken to you, that My joy may remain in you.” Have you noticed how easily earthly joy can leave? Nothing seems stable in the world, does it? But the joy of Christ is a continual, never-ending, absolutely constant joy when we follow the principles of Scripture. This joy even survives the difficult times in life. It isn’t intermittent or hinged on happenings but on a person (John 16:22; James 1:2; and Acts 16:25). That’s why Nehemiah 8:10 says, “The joy of the Lord is your strength.” I was a hospital chaplain while in seminary, and I found it quite easy to determine whether people were saved when I walked into the family room. Oh, there were tears and sorrow, but there was a kind of deep abiding stability in the lives of people who knew Jesus Christ. At that moment you wouldn’t call it the joy of the Lord, but that’s what the Bible calls it. 2. The Secret of Joy in Your Life. You say, “Pastor, I am a Christian, but why don’t I have the joy of the Lord?” Well, I can’t answer that question for all of you, but let me go through some basic things we need if we’re going to have the joy of the Lord. A. Surrender Your Life to Christ. The secret of joy begins when you surrender yourself to Him. David prayed, “Restore to me the joy of my salvation” (Ps. 51:12; also see Ps. 35:9; Acts 8:8, 39). B. Submit Yourself Totally to the Spirit of God (Rom. 14:7; 1 Thess. 1:6). Joy and the Holy Spirit go together. Galatians 5:22 calls joy a fruit of the Spirit. An interesting testimony to this comes from the life of a great teacher of the past named Walter Wilson. In his early days of ministry, Wilson felt fruitless. He was a hard worker, but there was little evidence of God’s working through him. One day a friend asked: “Dr. Wilson, what is the Holy Spirit to you?” Wilson replied, “He’s one of the persons of the Godhead, a teacher, a guide, a third person of the Trinity.” His friend said, “You haven’t answered my question—what is the Holy Spirit to you?” Wilson answered truthfully, “He is nothing to me. I have no contact with Him … I could get along quite well without Him.” Later Wilson heard Dr. James Gray preaching about the filling of the Holy Spirit. At the end of the service, Wilson returned to his motel, fell on the carpet, and began to pray, offering himself to the control of the Holy Spirit. Dr. Wilson was a changed man from that moment and went on to become one of the most joyful and powerful preachers of his generation. C. Study the Word of God. In 1 John 1:4, we read, “These things we write to you that your joy may be full.” Jesus said, “These things I have spoken to you that you … that your joy may be full” (John 15:11). D. Spend Time with God in Prayer. John 16:24 says, “Ask, and you will receive, that your joy may be full” (also see Ps. 16:11). Conclusion: I’m sure you’re wondering, “Pastor, can’t you come up with anything more original than receiving Christ, submitting to the Spirit, reading the Bible, and praying?” Well, you know I like to be original but that’s just the bedrock simplicity of what it means to have joy in Christ. It’s not joy without tears or without sorrow. But it is a kind of joy you will never experience any place else until you find Christ in your own life. QUESTION - What does “that your joy may be full” mean (John 15:11)? ANSWER - To conclude His metaphor of the vine and the branches (John 15:1–10), Jesus says to His disciples, “These things I have spoken to you, that my joy may be in you, and that your joy may be full” (verse 11). To understanding the meaning of “your joy may be full,” we first need to review passages from the Old and New Testament. In the Old Testament, there is a connection between obedience and joy. The Old Testament prophets foresaw a time when joy would permeate the lives of God’s people in remarkable ways. For instance, the prophet Isaiah spoke of a day when God would wipe away tears and offer a feast of rich blessings to His obedient children (Isaiah 25:6–9). On that day, “everlasting joy shall be upon their heads; they shall obtain gladness and joy, and sorrow and sighing shall flee away” (Isaiah 35:10; see also Isaiah 61:10). The prophet Zephaniah also prophesied about a restoration of joy to the faithful remnant of Israel (Zephaniah 3:14–17). Even in the face of adversity, Israel will witness the triumphant entry of a joyous king (Zechariah 9:9; cf. John 12:15). These prophecies reveal a divine promise that obedience to God will result in unparalleled joy. There is a connection between love, obedience, and joy in John 15. Leading up to Jesus’ statement that “your joy may be full” are these words: “As the Father has loved me, so have I loved you. Now remain in my love. If you keep my commands, you will remain in my love, just as I have kept my Father’s commands and remain in his love” (John 15:9–10). Obedience should be a loving, heartfelt response to God’s will—a response that is marked by joy. To grasp the significance of John 15:11, we must set our eyes on Jesus, who is the embodiment of joyful, loving obedience. In the face of fierce opposition, Jesus found joy in fulfilling the will of His Father: “Jesus said to them, ‘My food is to do the will of him who sent me and to accomplish his work’” (John 4:34). The point is that obedience stems from love and is the source of true joy. We witness the pinnacle of joyful obedience in the Garden of Gethsemane. Facing the impending agony of the cross, Jesus surrendered His will to the Father: “Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done” (Luke 22:42). This act of willful obedience resulted in His triumph—and ours, through faith in Him—over Satan, sin, and death (1 Corinthians 15:54). The joy that followed His resurrection eclipsed the unimaginable pain of the cross (Hebrews 12:2). Just as Jesus found great joy in obeying the will of His Father, Christians will also have the same joy in obedience: “These things I have spoken to you, that my joy may be in you, and that your joy may be full” (John 15:11). Obedience is not a joyless duty or mundane task. To the contrary, it is the means through which the joy of the Lord becomes our own joy. Jesus does not withhold joy from us; rather, He shares His joy in proportion to our participation in His obedience. By surrendering our wills to God’s will, we can know the fullness of joy. We can partake in the same joy that Jesus had when He sacrificed His life for ours. Hence, joy is not a fleeting emotion but an enduring quality that overpowers the clenches of adversity. This is what Jesus meant when He said, “That your joy may be full.” Dealing With Joy Robbers - Robert Jeffress The peace of God, which surpasses all comprehension, will guard your hearts and your minds in Christ Jesus. –Philippians 4:7 In his letter to the Philippians, Paul addressed how to deal with what Warren Wiersbe called “joy robbers.” For example, one thing that can steal our joy is circumstances. In Philippians 1, Paul showed how to maintain joy in spite of your circumstances. In chapter 2, Paul dealt with another joy robber–people. Do you have people in your life that just seeing them saps the joy out of you? You know what I’m talking about. What is the key to keeping people from robbing your joy? It’s to change your attitude toward them, Paul said. Instead of seeing people as objects to use, see people as objects to serve. He said in Philippians 2:4, “Do not merely look out for your own personal interests, but also for the interests of others.” In chapter 3, Paul dealt with another joy robber–things. Having things, or not having things, can rob you of joy. Warren Wiersbe told the story of a wealthy man who was moving into his home. He hauled in a lot of electronic equipment, art, and furniture. His Quaker neighbor, who believed in simplicity, was watching all of this. Finally, after the man had hauled all his stuff in, the Quaker came to him and said, “Friend, if thouest ever in need of anything, let me know and I will show thee how to get along without it.” Sometimes we need help in learning how to get along without certain things. And Paul said in Philippians 3:20, the key to that is to remember our citizenship: “Our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ.” In chapter 4, Paul dealt with perhaps the greatest joy robber of all–worry. Have you ever been having a great day when all of a sudden, this alien thought enters your mind from nowhere: “What if?” What if the doctor . . . ? What if my mate . . . ? What if my employer . . . ? What if the stock market . . . ? Suddenly you are paralyzed by fear. That’s what worry does. In fact, the word “worry” comes from a word that means “to strangle.” Worry has a way of strangling the joy out of life. What is the antidote to worry? Paul said in Philippians 4:6-7, “Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all comprehension, will guard your hearts and your minds in Christ Jesus.” Are you tired of being the victim of negative circumstances, people, things, or worry? Are you ready to start experiencing the peace and joy that Jesus Christ died to provide you? If so, I encourage you to apply these truths about living above your circumstances. Oswald Chambers - My joy … your joy That My joy might remain in you, and that your joy might be full. John 15:11. What was the joy that Jesus had? It is an insult to use the word happiness in connection with Jesus Christ. The joy of Jesus was the absolute self-surrender and self-sacrifice of Himself to His Father, the joy of doing that which the Father sent Him to do. “I delight to do Thy will.” Jesus prayed that our joy might go on fulfilling itself until it was the same joy as His. Have I allowed Jesus Christ to introduce His joy to me? The full flood of my life is not in bodily health, not in external happenings, not in seeing God’s work succeed, but in the perfect understanding of God, and in the communion with Him that Jesus Himself had. The first thing that will hinder this joy is the captious irritation of thinking out circumstances. The cares of this world, said Jesus, will choke God’s word. Before we know where we are, we are caught up in the shows of things. All that God has done for us is the mere threshold; He wants to get us to the place where we will be His witnesses and proclaim Who Jesus is. Be rightly related to God, find your joy there, and out of you will flow rivers of living water. (John 7:38+) Be rightly related to God, find your joy there, and out of you will flow rivers of living water. Be a centre for Jesus Christ to pour living water through. Stop being self-conscious, stop being a sanctified prig, and live the life hid with Christ. The life that is rightly related to God is as natural as breathing wherever it goes. The lives that have been of most blessing to you are those who were unconscious of it. Joy - Henry Blackaby “I have told you this so that my joy may be in you and that your joy may be complete.” John 15:11 Whoever thinks Christians don’t enjoy life doesn’t know what the Christian life is really about! Jesus didn’t come to earth to take away your happiness but to fill your life with a joy that overflows! Jesus was not interested in the kind of joy that the world gives. In the world, joy depends on how things are going. If life is going well, then you can be happy. If life is difficult, joy evaporates. Jesus wants you to be filled with his kind of joy. His joy doesn’t depend on what is happening around you; it depends on what is going on inside you. No one could rob Jesus of his joy. They could reject him, beat him, even crucify him, but the certainty that he still belonged to God and would be rejoining his Father in heaven filled him with joy. Christians ought to have more joy than anyone else in the world. We know the living God! We are assured of an eternity with him in heaven! Jesus isn’t satisfied with your living only a mediocre life. He said he came so you could enjoy life to the fullest (John 10:10). So rejoice! Celebrate! Don’t let anyone convince you that the Christian life should be dull and somber. You are vitally connected to the Creator of life itself. Focus on him—not on what people around you are doing—and you will have the same joy Jesus had. (BORROW The Experience) John 15:12 “This is My commandment, that you love one another, just as I have loved you. John 13:34 Ro 12:10 Eph 5:2 1Th 3:12 4:9 2Th 1:3 1Pe 1:22 3:8 4:8 1Jn 2:7-10 3:11-18,23 4:21 John 15 Resources - Multiple Sermons and Commentaries Related Passage: John 13:34+ “A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another. 1 John 3:11, 23 For this is the message which you have heard from the beginning, that we should love one another....23 This is His commandment, that we believe in the name of His Son Jesus Christ, and love one another, just as He commanded us. JESUS COMMANDS LOVE ONE ANOTHER This is My commandment (entole), that (hina - in order that = purpose clause) you love (agapao - present tense - selflessly, sacrificially, keep on loving) one another - Jesus repeated this theme often (cf. Jn 13:34; 15:17; 1Jn 3:11,23; 1Jn 4:7-8,11-12,19-21; 2Jn 5). The purpose of Jesus' commandment is so that (hina) they would obey it and would love one another, a command He repeats in John 15:17 for emphasis in light of the coming hatred and persecution of the godless world. Ray