Believe, Love, and Abide

 

I have declared to them Your name, and will declare it, that the love with which You loved Me may be in them, and I in them.  --John 17:26

We as Christians often misuse the word abide. We are told to abide by rules and customs, to abide by laws and principles, especially those found in the Bible. 

This misinterpretation of Jesus' words is based in stoicism and legalism. The thought is that if we suffer here on this earth, we may attain or enjoy paradise in heaven.

Adherents to this blasphemy use the word abide more like the verb bide, as in, "I'm just biding my time here on earth waiting for my reward in the sweet by and by."  Friends, this is not how Jesus taught us to live!

Let's look at the beginning of our passage today in John 15.

As the Father loved Me, I also have loved you; abide in My love.  If you keep my commandments, you will abide in My love, just as I have kept My Fther's commandments and abide in His love. These things I have spoken to you, that My joy may remain in you, and that your joy may be full (John 15:9-11).

Commentator David Guzik writes:

Jesus deliberately loved His disciples according to the way God the Father loved Him. We know that Jesus loved His disciples by teaching them, protecting them, guiding them, sacrificially serving them, and using His power and authority to do these things. In some way, the Father also did all those things for Jesus and Jesus did them for the disciples after that pattern.

The love of Jesus for His people is so remarkable, that this is the analogy or illustration that He must make. He didn’t say, “I love you as a mother loves her baby” or “I love you the way a husband loves his wife” or “I love you the way the soldier loves his buddy” or even “I love you the way an addict loves his dope.” The only way He could paint the picture was to use the love of the Father for the Son.

Warren Wiersbe puts it this way:

Several times in John's gospel you will find Jesus speaking about the Father's love for Him. We so emphasize God's love for the world and the church that we forget that the Father loves the Son. Because the Father does love the Son, He has put all things into the Son's hand (John 3:35) and has revealed all things to the Son (John 5:20). The Father loved the Son before the foundation of the world (John 17:24); He loved the Son when the Son died on the cross (John 10:17). The amazing thing is believers today can experience personally that same love! Jesus prayed "that the love with which You have loved Me may be in them [the disciples and believers today]" (John 17:26).

This is the love in which we abide. This love is the basis of our everlasting joy, both now and forever. It is also the reason we keep His commands, not out of a sense of obligation, but as a manifestation of our joyful love for the Father and the Son. Abide here does not mean to endure, nor does it mean to co-exist with (as in, you do your thing, I'll do mine, and we'll all get together just fine). It means to live in, to dwell in securely. 

Psalm 91:1 says, "He who dwells in the secret place of the Most High shall abide under the shadow of the Almighty." He is our Rock and our shelter.  Isaiah 25:4 says, "For You have been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shade from the heat; for the blast of the terrible ones is as a storm against the wall."

The second thing we see in this passage is a commandment to love.

This is My commandment, that you love one another as I have loved you. Greater love has no one than this, then to lay down one's life for his friends. You are My friends if you do whatever I command you. No longer do I call you servants, for a servant does not know what his master is doing; but I have called you friends, for all things that I heard from My Father I have made known to you (John 15:12-15).

Yes, He gives us commands, but our obedience is not out of a sense of duty but rather is rooted in love; both our love for Him and His love for us, as well as our love for one another.  Bible Scholar Adam Clark says that, according to St. Jerome, when the Apostle John was old, he used to be carried to the public assembly of believers. As he went, he would repeat the phrase, "Little children, love one another." They would often ask him why he would constantly repeat the same thing over and over again. "Because," he said, "it is the commandment of the Lord, and the observation of it alone is sufficient."

In this passage we see the shadow of the cross, for Jesus foretells of His own death, for in calling them "friends" He promises to die for them.  Not only that, but also to include them (and us) in His holy work. Wiersbe writes:

Our friendship with Christ involves love and obedience. But it also involved knowledge: He "lets us in on" His plans. Indeed, He is our Master (John 13:13, 16), but He does not treat us as servants.  He treats us as friends, if we do what He commands. Abraham was God's friend because he obeyed God (Gen. 18:19). If we have friendship with the world, we then experience enmity with God (James 4:1-4). Lot in Sodom was not called God's friend, even though Lot was a saved man (2 Peter 2:7). God told Abraham what He planned to do to the cities of the plain, and Abraham was able to intercede for Lot and his family. 

 It is interesting to note that, in John's gospel, it was the servants who knew what was going on! The servants at the wedding feast in Cana knew where the wine came from (John 2:9), and the nobleman's servants knew when the son was healed (John 4:51-53).

Charles Spurgeon said, "It must be active obedience, notice that. 'Ye are My friends, if ye do whatsoever I command you.' Some think it is quite sufficient if they avoid what He forbids. Abstinence from evil is a great part of righteousness, but it is not enough for friendship."

Finally, Jesus commands us to bear fruit worthy of our calling.

You did not choose Me, but I chose you and appointed you that you should go and bear fruit, and that your fruit should remain, that whatever you ask the Father in My name he may give you (John 15:16-17).

God chose us first. The reason He chose us is first by His grace, and second because He has work for us to accomplish. In The New Cambridge Bible Commentary, Jerome Neyrey writes:

No branch can bear fruit apart from the vine (John 15:4). Bearing fruit can refer to one's deeds (Matt. 7:16) or the success of one's labors (John 4:36). But we have an immediate echo in the metaphor of grains of wheat, which die, fall into the ground, and "bear fruit" (John 12:25; see also 1 Cor. 15:37-38), suggesting that death produces life. Thus, we are inclined to consider it as the good result of being "pruned" or "laying down one's life." Either new members will be added when disciples endure hostility, or the lift that the group enjoys will be exponentially increased.

We are chosen by God to accomplish His will.  Even if it is His will that we die for Him, He is no less our friend. He promised that whatever you ask in His name, the Father will give it to you. Many take this promise to heart and ignore the first part of the sentence. In order for us to have our own requests heard and fulfilled, we must first be bearing fruit.  If "bearing fruit" sometimes means laying down our own lives for Him, then it is His will that we should be praying for, not our own. In other words, we should not pray for prosperity or long life; only that He would use us as He wills.

Abide in Him. Love one another as He loved us. Bear fruit.

Three simple commands that take a lifetime of loyal pursuit to fulfill. 

 

Be fruitful, be pruned

 

That Christ may dwell in your hearts through faith; that you, being rooted and grounded in love, may be able to comprehend with all the saints what is the width and length and depth and height--to know the love of Christ which passes knowledge; that you may be filled with all the fullness of God.  --Ephesians 3:17-19

One of the first commands that God gave was to "be fruitful and multiply" (Genesis 1:28). In context, it was a command to reproduce, so that the world would be filled with God's most glorious creation.

One of the last commands given by Jesus before ascending to heaven was to "go and make disciples." The purpose was that the world would be full of growing Christians. In essence it mirror's God's first command, to be fruitful and to multiply so that the earth would be filled with His glory.

Several different kinds of spiritual fruit are named in the Bible. We bear fruit when we win others to Christ (Rom. 1:13). We are a part of the harvest (John 4:35-38). As we grow in holiness and obedience, we are bearing fruit (Rom. 6:22). Paul considered Christian giving to be fruit from a dedicated life (Rom. 15:28). "The fruit of the Spirit" (Gal. 5:22-23) is the kind of Christian character that glorifies God and makes Christ real to others. Even our good works, our service, grow out of our abiding life (Col. 1:10). The praise that comes from our hearts and lips is actually fruit to the glory of God (Heb. 13:15). (Warren Wiersbe, The Bible Exposition Commentary).

As we continue our study of John, we see Jesus begin to speak of fruit and fruitfulness. You'll remember in the last vers of John 14, they were just leaving the Upper Room, the place where Jesus celebrated the Passover meal with His disciples and washed their feet. As they were going, they must have passed by a grapevine near the home as they made their way to the Garden of Gethsemene.  Jesus, who was a master of the object lesson, may have pointed to one of the vines.

I am the true vine, and My Father is the vinedresser. Every branch in Me that does not bear fruit He takes away; and every branch that bears fruit He prunes, that it may bear more fruit. You are already clean because of the word which I have spoken to you. Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine, neither can you, unless you abide in Me.

I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing. If anyone does not abide in Me, he is cast out as a branch and is withered; and they gather them and throw them in the fire, and they are burned. If you abide in Me, and My words abide in you, you will ask what you desire, and it shall be done for you. By this My Father is glorified, that you bear much fruit; so you will be My disciples. --John 15:1-8.

 A branch that is separated from the vine cannot bear fruit. It is fit only to be thrown into the fire. Our connection to Jesus, who is the "true vine", is essential. "It makes horticultural sense to state that branches are 'in' the vine and the vine 'in' the branches, but Jesus' remark is not spatial but relational. Even if the future of disciples includes being expelled from some place (16:1-2), their benefaction lies in being securely in another 'place,' namely the vine." (Jerome Neyrey, The New Cambridge Bible Commentary).

God the Father acts as husbandman, a divine caregiver of the vine. He prunes as necessary, so that the branch may be more fruitful. NT Wright, in his book John for Everyone, writes of his own experience in pruning a roses.

A rose bush, left to itself, will get straggly and tangled, and grow in on itself. It will produce quite a lot of not-so-good roses rather than a smaller number of splendid ones. It will, quite literally, get in its own light. It needs help to grow in the right directions and to the right ends. So you prune it to stop it wasting its energy and being unproductive. You cut out, particularly, the parts of the plant that are growing inwards and getting tangled up. You encourage the shoots that are growing outwards, toward the light. You prune the rose, in other words, to help it to be its true self. As far as I understand it more or less the same thing works with vines.

Taking that practical experience and making a spiritual point, Jesus is the Light. We are pruned by the Father so that we will not get tangled and grow in on ourselves; so that we will not produce a bunch of rotten fruit, but rather fewer bigger and more healthy fruit; and so that we will continue to grow toward the Light of Christ.

Bible commentator Merrill Tenney wrote, "The means by which pruning or cleaning is done is by the Word of God. It condemns sin; it inspires holiness; it promotes growth. As Jesus applied the words God gave him to the lives of the disciples, they underwent a pruning process that removed evil from them and conditioned them for further service.” 

That, I think, is what Jesus meant when He said in verse three, "You are already clean because of the word I have spoken to you." Taken by itself, the verse makes no sense. The word for "clean" is the same word Jesus used in chapter 13 when Peter objected to Jesus washing his feet.  Jesus said to him, "If I don't wash you, you are not a part of Me." Peter responded, "Well, then, wash not just my feet by my head and hands, too."  Jesus then said, "Those who are bathed need only to wash their feet, but is already clean; and you are clean, but not all of you," referring to Judas.

We are cleansed by the word.  Ephesians 5:26 and 27 says, "That He might sanctify and cleanse her with the washing of water by the word, that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish." So we see that John 15:3, when Jesus said, "You are clean," He meant that they were already pruned and fruitful because of the words that they had heard from Jesus and applied to their lives.

What, then, is the purpose of our cleansing, of our being pruned? It is for the glory of God.  Many people take verse 7 out of context, as well. "If you abide in Me and My words abide in you, you may ask what you desire, and it shall be done for you." This is not, as some might teach, encouragement for us to "name it and claim it" so that we can selfishly realize God's blessing by allowing us to possess wealth. Not at all.

The purpose of our pruning is to cut away anything that keeps us from growing toward the light. "By this My Father is glorified," Jesus said, "that you bear much fruit." This is true discipleship, not that we, by some divine right, can amass great wealth. Rather it is so that we can grow in holiness and obedience. It is to give to the poor. It is to exhibit the character qualities of love, joy, and peace; patience, kindness, and goodness; gentleness, faithfulness, and self-control. All of this, so that we may see other people come to Christ.

This, says Jesus, is how to be His disciple.

 

They'll know we are Christians by our love

 

And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful.  --Colossians 3:15

When I was growing up in the early 1970s, our church youth group would sing a chorus almost every time we met.  It said, "They will know we are Christians by our love, by our love; yes they'll know we are Christians by our love."

Outside the Church during that time a cultural revolution was taking place.  Young people who had no Christian background were all clamoring for "peace."  What started as a protest against war in Viet Nam sort of melded into a call for a generic, hazy idea promoting an absence of conflict in all relationships, not just geopolitical ones.

Since that time there has been a union in people's minds, a conflagration of peace and love.  The thinking was that you could not have one without the other.  As time went on, however, the American culture was still searching for both, and people started adding other things, as if peace and love alone were inadequate.  Phrases like, "Peace, Love, and Rock-n-Roll" became commercialized.  Tee shirts were printed and worn all over the place.  Soon, people were selling all kinds of things using that catch-phrase.  "Peace, Love, and Beer" or "Peace, Love, and Ice Cream" or "Peace, Love, and (fill-in-the-blank).

In our study of the book of John, we have seen several themes, not the least of which are love and peace.  Jesus returned to these specific themes as He was preparing His disciples for His departure from them.  They still did not realize that He was speaking of His crucifixion, but it was dawning on them that a day was soon coming where Jesus would not be with them.  Jesus gave them careful instruction on how to carry on after He was taken from them.

The disciples heard Jesus say, "A little while longer and the world will see Me no more, but you will see Me."  Then Jesus said, "He who loves Me will be loved by My Father, and I will love him and manifest Myself to him." (John 14:19, 21).

This raised a question in one disciple's mind.

Judas (not Iscariot) said to Him, "Lord, how is it that You will manifest Yourself to us, and not to the world?"  Jesus answered and said to him, "If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our home with him.  He who does not love Me does not keep My words; and the word which you hear is not Mine but the Father's who sent Me.  These things I have spoken to you while being present with you.  But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you.  Peace I leave with you, My peace I give to you; not as the world gives do I give to you.  Let not your heart be troubled, neither let it be afraid.  You have heard Me say to you, 'I am going away and coming back to you.'  If you loved Me, you would rejoice because I said, 'I am going to the Father,' for My Father is greater than I.  And now I have told you before it comes, that when it does come to pass, you may believe.  I will no longer talk much with you, for the ruler of this world is coming, and he has nothing in Me.  But that the world may know I love the Father, and as the Father gave Me commandment, so I do.  Arise, let us go from here."  --John 14:22-31

Judas, the disciple that unfortunately shared a name with the traitor of our Lord, posed a serious question:  If You are going away, and the world will not see You, how will You be revealed to us but not to the world?

Jesus's answer is as true for us in the 21st century as it was for them back in the 1st century.  He will be made manifest in our love for one another, and we will know it is true love for Him if we keep His words.  Earlier Jesus had said, "If you love Me, keep My commandments" (verse 15).  This obedient love of Christ will reveal true Christians to one another.

The Greek word translated "manifest" in verses 21 and 22 is emphanizo, which comes from the root word phanero, which means to show or to make clear.  It is similar to our English word emphasize, derived from the Greek word emphainein, meaning to present or to exhibit.  In context, what Jesus is saying is that our love for Him and our adherence to His words will exhibit or show Christ to others, and exhibit or make clear His love.

So the song we sang in the 70s was right: they will know we are Christians by our love.

Jesus goes on to say that when He goes to the Father, He will send the Spirit who will both remind us of the words that Jesus spoke and will teach us new things.  In my last blog post I spoke at length about the Trinitarian teaching here, as each Person of the Trinity is introduced separately and distinctly, but all working as one.  

One commentary I read said that when Jesus spoke of the Spirit bringing to mind His words, and also teaching them all things, it was a coordination of "conservative" ideas (that is, we recall with reverence the things that Jesus taught us) with "progressive" ideas (that is, we get new knowledge or new revelation from the Spirit which Jesus never spoke about).  I don't necessarily agree with this interpretation.  I think a better explanation is that the Holy Spirit would continue the disciples' training in truth.  Commentator David Guzik writes:

This means that the work of the Spirit would be a work of continuation. His teaching would continue what Jesus already taught. The Spirit does not wipe clear the previous teaching of Jesus and begin again. “The Spirit will not dispense with the teachings of Jesus. The teaching to be recalled is His.” (Morris)

 We should beware of those who preach a different gospel, proclaiming that the Spirit gave them some new revelation.

Jesus moves from the theme of love to that of peace.  A common Jewish greeting of the days was, "Shalom, shalom."  You might hear it said when two people meet on the street, or when someone comes to visit your home, or when two friends leave each other.  It took the place of both "hello" and "goodbye".   The New Cambridge Bible Commentary says this:

In classical Greek, "peace" refers to the cessation of hostilities, but in Israelite writings it means much more because it translates as "shalom," which means plentitude of blessings or completeness of benefaction.  The exhortation "let not your hearts be troubled" both begins this part of the Farewell Adress (14:1) and concludes it (14:27).  But in the conclusion it is joined with Jesus's benefaction of "peace."  The context of these sayings, then, influences how we should read them.  Faced with the emptiness of Jesus's departure (14:28-29), the disciples are given fullness; that is, shalom, or peace.  And faced with "trouble," Jesus bequeaths them security and peace.  Similarly, Jesus calms the terror of His disciples in the upper room when He announces, "Peace be with you" (John 20:29, 21).  Inasmuch as the meaning of "peace" comes from its context, here it would be the successful endurance of crises and trials.

Jesus speaks once more of going to the Father.  He says if the disciples really loved Him, they would be happy for Him.  David Guzik put it this way:  "The disciples were troubled at the news of Jesus’ departure. In faith, they should instead rejoice, for the sake of Jesus, for their own sake, and for the sake of the world. The work of Jesus through the sent Holy Spirit would be greater than His work during the years of His earthly ministry."

One of the reasons that Jesus gives that they should rejoice that He goes to the Father is that "the Father is greater than I."  Without going to deeply into theological arguments, I think a brief explanation is helpful here.  Again from David Guzik:

The Father is greater than the Son in position, especially in regard to the incarnation. Yet the Father is not greater than the Son in essence or being; They are both equally God. It is remarkable that Jesus should even say this. “That it should require to be explicitly affirmed, as here, is strongest evidence that He was Divine.” (Dods)

Jesus makes a sudden transition at the end of this chapter.  He knows His time is short, and so He suggests that they start cleaning up so they can leave the upper room where they had shared a Passover meal, where He had washed their feet, and where Judas had left to betray Him.  This is why He said, "The ruler of this world is coming, and he has nothing in Me."

Who is this 'ruler'?  At one level, it is Caesar, whose soldiers will take Jesus to His death not many hours hence.  At another level, it is the dark power that stands behind even Caesar, the spiritual force of wickedness named so briefly in the previous chapter, now using Judas as a poor, willing accomplice.  The phrase 'the world' gets its negative force in John's gospel from the fact that the present world, though loved and claimed by the Father, remains under the rule of this dark lord.  Jesus's approaching death and resurrection will inflict a huge wound on this rule, from which it will never recover; but the disciples are to be sent out into the world where opposition is still powerful and deadly.  Their courage and confidence is to be sustained by remembering what Jesus had done.  He did what He did so that 'the world' might know that He loved the Father.  Called to follow Him, we are to act in such a way that 'the world' will know that we love Him.  --NT Wright John for Everyone

Which brings us back to the song our youth group sang.  "They will know we are Christians by our love, by our love; yes they'll know we are Christians by our love." 

The perfect partnership: God in us, us in Christ, and Christ in God

 

My little children, these things I write to you, so that you may not sin.  And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous.  --1John 2:1

Have you ever thought about what your last words might be?

If you Google the last words of celebrities, you will find a number of pithy statements, some humorous and some profound, but some not so much.

Whenever a condemned criminal faces execution, the warden will often give him a chance to make a final statement.  We've all seen the movies where the condemned prisoner is brought to the gallows or strapped to the electric chair, and the warden or priest will ask, "Any last words?"

At that point, there is no time to wax eloquent.  There is little time for an extended soliloquy.  Death is imminent.

In the last hours of Jesus, He has a lot to say in a short period of time.  John records the works spoken in the last 24 hours of His life in chapters 13 through 17.  It's hard for us to fathom these words of Jesus as spoken at one setting.  Not only do the chapter divisions get in the way of our thinking of this as a single monologue, but the way that preachers and commentators break down each separate idea to help us digest the passage.

It's true that there is a wealth of information here given in a relatively short period of time.  I can imagine John, the youngest disciple, furiously taking notes as if from a professor giving a two-hour lecture.  We know it didn't happen that way, however.  John's gospel was written decades later, and I'm sure in his research John spoke to many of the disciples who were there, and each contributed a memory.

Let's read a small section of the final instructions of Jesus before His arrest and crucifixion.

Most assuredly, I say to you, he who believes in Me, the works that I do he will also do; and greater works than these he will do, because I go to My Father.  And whatever you ask in My name, that I will do, that the Father may be glorified in the Son.  If you ask anything in My name, I will do it.

If you love Me, keep My commandments.  And I will pray the Father, and He will give you another Helper, that He may abide with you forever--the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him nor knows Him; but you know Him, for He dwells with you and will be in you.  I will not leave you orphans; I will come to you.

A little while longer and the world will see Me no more, but you will see Me.  Because I live, you will live also.  At that day you will know I am in My Father, and you in Me, and I in you.  He who has My commandments and keeps them, it is he who loves Me.  And he who loves Me will be loved by My Father, and I will love him and manifest Myself to him.  --John 14:12-21

Prayer

In the first section Jesus speaks of prayer as our connection with the Father.  He Himself was often seen by the disciples as getting away alone to pray.  After communing with the Father, Jesus was enabled to do the great miracles and works that He was known for throughout the region.  Jesus promised the disciples that they, too, would be enabled to perform many great works--even greater than those that Jesus had performed--but only if they remained attuned to the Father's will by prayer.

In the kingdom of nature they should work greater miracles. No miracle is little, but some to our apprehension seem greater than others. Christ had healed with the hem of his garment, but Peter with his shadow (Acts 5:15), Paul by the handkerchief that had touched him (Acts 19:12). Christ wrought miracles for two or three years in one country, but his followers wrought miracles in his name for many ages in diverse countries. You shall do greater works, if there be occasion, for the glory of God. The prayer of faith, if at any time it had been necessary, would have removed mountains.  --Matthew Henry Commentary.

The core of Jesus's ministry was to bring people to the Father.  His scope was limited during His lifetime here on Earth, because of the constraints of time, travel, and language.  However, after Pentecost in Acts 2, people from all nations and tongues were given the Gospel.  Therefore the scope of the Christian message was widened to include the whole world, not just the region in and around ancient Israel.

The purpose of Jesus's earthly ministry was to glorify the Father, and in so doing the Father glorified the Son.  So when Jesus said, "If you ask anything in My name I will do it," He did not promise to answer every petition that we might make for selfish purpose or personal gain.  NT Wright wrote, 

The all-important phrase "in My name" doesn't, of course, just mean adding "in the name of Jesus" to anything we might think of, however stupid, selfish, or hurtful.  The "name" after all, as in many cultures, is supposed to reveal the character.  Praying "in Jesus' name", then, means that, as we get to know who Jesus is, so we find ourselves drawn into His life and love and sense of purpose.  We will then begin to see what needs doing, what we should be aiming at within our sphere of possibilities, and what resources we need to do it.  When we then ask, it will be "in Jesus' name", and to His glory; and through that, to the glory of the Father Himself (verse 13).  But when all this is understood, we shouldn't go soft on that marvelous word anything.  He said it, and He means it.  --John for Everyone

Paraclete

Jesus then promises to pray for the disciples, even after He is taken up to the Father.  The Father will then send the Spirit, the third Person of the Trinity.  John uses the Greek word paraclete, which can mean Helper.  It can also mean Comforter, Intercessor, and Advocate.

God the Son will return to the Father, but God the Father will send the Spirit to console, to guide, and to intercede for them.  The New Cambridge Bible Commentary says,

We have noted how Jesus' knowledge, revelations, and words constitute the chief elements of His legacy.  So the Advocate serves to ensure access to this legacy now that Jesus has gone away.  Tricia Brown argues this cogently: "The Paraclete makes possible continued access to Jesus after Jesus has departed.... In the Discourses Jesus's exclusive ability to provide a way to the Father is strongly reasserted, and the Paraclete is depicted as providing the believers with continual access to Jesus." (Spirit in the Writings of John).  At least here, the sole function of the Advocate is to keep Jesus current to the disciples: "the Advocate, the Holy Spirit, will teach you everything, and remind you of all that I have said to you."

This particular Greek word is exclusive to John; it is used by no other Gospel writer.  However, the Apostle Paul uses a verb form of the noun paracletos in his letters to the churches.  Paul encourages them to parakaleo, to come alongside to comfort or console believers in times of trouble (2 Corinthians 1:3-4).  Other New Testament writers use this verb to mean to exhort or encourage to live faithfully and to pursue good works (Hebrews 10:24-25).  In other parts of the New Testament this verb is used to mean to entreat or plead on behalf of someone reflecting both personal and communal support (Strong's Greek Concordance).

The Holy Spirit indwells every believer, and this is why Jesus could say, "I will not leave you orphans."  That is, He will not leave us bereft of a father or bereft of a teacher, guide, or guardian.  The Spirit of God fulfills all of these roles.

Partner

Jesus comforts His disciples after telling them that He will not be with them much longer.  He then describes Himself as being in the Father, and of the disciples being in Him, and He being in the disciples.  This three-fold Godly presence in and around all Christians is not only a confirmation of the concept of the Trinity, with the Spirit indwelling us, us indwelling Christ, and Christ indwelling the Father.  It is also a confirmation of the eternal security of the believer.  Remember the words that Jesus spoke in John 10:28-30: "I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand.  My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of My Father's hand.  I and My Father are one."

The New Cambridge Bible Commentary introduces this passage in terms of a Broker.  If you know anything about business, and honest Broker works on behalf of a Patron or Benefactor on behalf of a Client.  In this analogy, Jesus is our go-between, the Broker between God the Father and ourselves.  In business, a Broker first seeks to establish a relationship with the Client, but he speaks on behalf of (or in the name of) the Patron or Benefactor.

He, in fact, will broker the Paraclete for them (14:16-17, 26).  The Broker, moreover, is solicitous for his clients: He warns them of coming crises, exhorting them not to be disturbed (14:1, 28); he tells them prophecies of future hard times for the express purpose of alerting them how to weather those storms successfully (14:29; see also 13:19); and finally, he gives them otherworldly peace (14:27).  Although he leaves them, he declares that he will not leave them orphans (14:28).  The clients know that they are truly connected to their patron if they keep his commands (14:15) and feed on his words (14:23).  Finally, we glimpse the complete relationship of patron, broker, and clients: "On that day you will know that I am in My Father, and you in Me, and I in you" (14:20).  

 What greater partnership can we hope for?  It is predicated upon prayer, and guaranteed by the Spirit of Truth, our Paraclete.  While we marvel that we can approach the throne of heaven and address God the Father in the name of God the Son, we can also wonder that the Son prays to the Father for us, and that the Spirit also intercedes for us, with groanings too deep for words (Romans 8:26).

He paid the bride price for us

 

But now they desire a better, that is, a heavenly country. Therefore God is not ashamed to be called their God, for He has prepared a city for them. --Hebrews 11:16

My wife has become interested in a series originally aired on Lifetime Network called Married at First Sight.  In this series, a minister, a marriage counselor, and a psychologist find people in big cities like New York, Los Angeles, and Chicago who are fed up with the dating scene.  These volunteers agree to be married to someone they have never met.  The team acts as matchmakers, getting profiles of men and women, and matching them according to certain criteria or algorithms.

The couples first meet on their wedding day, then the cameras follow them for a month to see how they are faring.  It is a legally binding marriage, so the only way out is divorce.  Unfortunately, only about 1 in 7 of these marriages succeed.  The obstacles they must overcome include forced intimacy (they must go from strangers to friends to lovers in a very short period of time); unsupportive friends and family members (who are usually against the idea that their son or daughter would agree to marry someone they had just met, and so they undermine the relationship from the start); and a modern culture that is not accustomed to arranged marriages but is quite accustomed to quick and easy divorce.

As I read the passage in John 14:1-11, I thought of this cable television series, and of the ancient Jewish betrothal rituals.  I found the following description from the website RuthsRoad.org, which is an excerpt from a book entitled Finding the Afikomen by Christie Eisner.

First, the parents of the bride would be summoned and their permission would be sought. If they agreed, the bride was brought out and the hopeful bridegroom would pour a cup of wine known as “the cup of betrothal.” If she accepts the proposal, she would say yes by drinking the cup of wine that was set before her. Once the bride drank this cup, the engagement was official, and the contractual phase of the wedding was initiated. A mohar or bride price was paid to the girl’s parents and the ketubah, or contract, with the pledge of the groom to care for her, was signed. Now they were legally married and would have to go through a divorce to dissolve the marriage. This explains the situation of Joseph and Mary who were legally betrothed when Mary was pregnant with Jesus, but the consummation part of the wedding had not yet taken place. The bridegroom then leaves gifts for the bride as a pledge to return for her in the future. He then leaves her to go build a bridal chamber on His father’s house to bring her to, for the second part of the wedding known as the consummation. When would he be back for her? No one knew but his father, who had to inspect the chamber. Once it met his specifications, he would release his son to go get his bride. The common saying was, “no man knows the day or hour, only the father.” This was the phrase, or idiom, that Jewish people in Jesus’ day would understand to be talking about the time when the bridegroom would go to kidnap his bride. While the bridegroom was away, the bride spent the time sewing her wedding garments and preparing to be a wife. From the day of her betrothal, she was set apart and was veiled when she went in public because she was known as, “not [her] own, [she was] bought at a price” (1 Corinthians 6:19-20). Then, when the groom’s father was satisfied that all was in order, usually within a year, the friends of the bridegroom would blow a shofar and proclaim in the streets, “Behold the bridegroom cometh!” And the bridegroom would go forth with a procession to the bride’s house, usually at midnight, and “abduct the bride.” That is the reason he was called, “the thief in the night” because he came suddenly at an hour unknown to the bride and she had to be watching and living with the expectation that he was coming any minute. 

Let's read the passage in John 14 now, and see if you can pick up on the parallels that I saw.

"Let not your heart be troubled; you believe in God, believe also in Me.  In My Father's house are many mansions; if it were not so, I would have told you.  I go to prepare a place for you.  And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also.  And where I go you know, and the way you know."  --John 14:1-4

If you remember the words of Jesus at the end of chapter 13, you will recall that Jesus had told them all at once that: 1) He was to leave them, and "where I am going, you cannot come"; 2) That they would all fall away; 3)That Peter would deny Him 3 times.  These revelations had to weigh heavy on the disciples' hearts.  That's why Jesus's next words are, "Let not your heart be troubled."

"Cheer up," He tells them.  "You already believe (or have faith in) God; then show that same faith and belief in Me."  Then He likens Himself to a bridegroom who has chosen a bride.  They have already shared the "cup of betrothal" at the Passover meal.  He is now giving them gifts as He prepared to shed His blood as the "bride price" to secure their future.  Now He was telling them that He was going away to prepare a dwelling place for them in His Father's house, and that He would come back and take them all home with Him one day.

The word translated "mansions" is probably better thought of as rooms or apartments.  The Greek word that John uses is only used one other time in the New Testament, in verse 23.  There, Jesus says "If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our home with him."  Here the word translated home connotes a permanent residence, not necessarily a "mansion."  Bible Commentator David Guzik echoes the sentiments of earlier Greek translators when he says, "In light of the ancient Greek, mansions is better translated “dwelling places.” The noun mone (connected to the verb meno, “stay” or “remain”) means “a place to stay.” In light of God’s nature, it is better to translate it mansions. Whatever dwelling place God has for us in heaven, it will be as glorious as a mansion."

So Jesus describes His leaving to build for us a permanent residence in a glorious city.  Then He gives this guarantee: "If I go and prepare a place for you, I will come again and receive you to Myself, so that where I am, there you may be also."  Knowing this as our calm assurance, our troubled hearts are troubled no more.

Reading further,

Thomas said to Him, "Lord, we do not know where You are going, and how can we know the way?"  Jesus said to him, "I am the way, the truth, and the life.  No one comes to the Father except through Me.  If you had known Me, you would have known My Father also; and from now on you know Him and have seen Him."  Philip said to Him, "Lord, show us the Father, and it is sufficient for us."  Jesus said to him, "Have I been with you so long, and yet you have not known Me, Philip?  He who has seen Me has seen the Father; so how can you say, 'Show me the Fahter'?  Do you not believe that I am in the Father, and the Father in Me?  The words that I speak to you I do not speak on My own authority; but the Father who dwells in Me does the works.  Believe Me that I am in the Father and the Father in Me, or else believe Me for the sake of the works themselves."  (John 14:5-11)

The disciples had this annoying habit of completely missing the point of what Jesus was trying to say. Spurgeon once said thank God they did not understand, that they were able to ask Jesus questions, because in those answers we really see the heart of Jesus.

First Thomas, missing entirely the analogy of the Bridegroom (perhaps because he was male and could not fully identify with the role as a bride), seeks clarification of Jesus's last sentence, "Where I go you know, and the way you know."  Wait, what?  Jesus, I love You, Man, but we don't know where you're going, much less the way.

Jesus makes a clarifying statement that is our statement of faith:  "I am the way, the truth and the life; no one comes to the Father except by Me."  David Guzik writes this: 

Jesus didn’t say that He would show us a way; He said that He is the way. He didn’t promise to teach us a truth; He said that He is the truth. Jesus didn’t offer us the secrets to life; He said that He is the life.

I’m wandering about; I don’t know where I’m going. Jesus is the way.

I’m confused; I don’t know what to think. Jesus is the truth.

I’m dead inside and don’t know if I can go on. Jesus is the life.

Jesus's exclusive claim to be the only way to the Father was followed immediately by His own claim to deity: If you have seen Me, you have seen the Father.  Another disciple, Philip, makes a statement that he believes makes him seem religious.  "Lord, just show us the Father."  Let us see God, and we will be satisfied.

Jesus's answer must have been with a roll of the eyes--at least that is the way I read it in my human mind, will, and emotions.  I don't know--maybe Jesus had more patience that I have.  But it really sounds like Jesus was gently mocking Philip.  "After all the time we spent together, Philip, you still don't know Me?  Over and over you've heard Me say, 'I and the Father are one.'  So how can you still act like you haven't seen God in Me?  You've seen all the miraculous works I did.  I did those miracles not on My own authority but with God working through Me.  So you can either believe that the Father is in Me, or you can believe in Me because of the miracles themselves."

Jesus is God in the flesh, the Son of Man spoken of by the prophet Ezekiel and Daniel.  Moses spoke of Him in Deuteronomy 18:18, "I will raise up for them a Prophet like you from among their brethren, and will put My words in His mouth, and He shall speak to them all that I command Him."  He is the Angel of the Lord who wrestled with Jacob and who led the armies of Joshua.  Every time Jesus used the phrase, I AM, He affirmed His deity--"I AM the way, I AM the truth, I AM the life; no one comes to the Father except through Me."

How can you hear the words of Jesus and see the works of Jesus without seeing God Himself?  Colossians 1:15 says, "The Son is the image of the invisible God, the firstborn over all creation."  Hebrews 1:3 says,  "Who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the Majesty on high." Jesus Himself is the image of God Himself.  If we, who are made in the image of God, dwell in the house of God as the bride of His Son, then we are in a sacred and secure place indeed, because God hates divorce, and He will never break His vows.

Worship Him in the Glory of Holiness Among Holy People

Everyone who is called by My name, whom I have created for My glory; I have formed him, yes, I have made him. -- Isaiah 43:7

When a Jewish family is getting ready to celebrate the Passover, they follow the command to rid the household of all leaven (or yeast).  This doesn't just mean they take the package of baker's yeast out of the cupboard and throw it away.  It doesn't just mean that they discard all the sliced bread, biscuits, rolls, croutons, or any other bread-like food (such as cookies, cakes, crackers and the like).

What it actually means is that they thoroughly sweep up all the crumbs, not just from the kitchen, but throughout the entire house.  When they are done, there should be no chance of any leaven left in the house.  By accomplishing this, they also rid the home of dust, grime, and grit.  It is a thorough cleaning.

Why do they go to all this trouble?  They do it because God commanded it in Exodus 12:19-20.  They do it because "a little leaven leavens the whole lump" (Galatians 5:9).  In short, they do it to glorify God.

When Jesus and the disciples were celebrating their Passover meal in John 13, there was great joy and true worship only when Judas the betrayer left.

So, when he (Judas) had gone out, Jesus said, "Now the Son of man is glorified, and God is glorified in Him.  If God is glorified in Him, God will also glorify Him in Himself, and glorify Him immediately.  (John 13:31-32)

Like the Jewish family who swept the entire house in order to remove every crumb that might contain leaven, so we see that when Jesus dismissed Judas, only then could true worship and God-centered fellowship begin.  It is true that we are commanded to go "into all the world" and preach the Gospel, it is also true that the fellowship of believers (the Church) should be free of all who would distract or detract from true Christian fellowship.  True worship begins when the chosen children of God are exclusively present, and there is no corrupt outside influence.

Here is how the Bible commentary by Jamieson, Fausset & Brown puts it:

These remarkable words plainly imply that up to this moment our Lord had spoken under a painful restraint, the presence of a traitor within the little circle of His holiest fellowship on earth preventing the free and full outpouring of His heart; as is evident, indeed, from those oft-recurring clauses, "Ye are not all clean," "I speak not of you all," &c. "Now" the restraint is removed, and the embankment which kept in the mighty volume of living waters having broken down, they burst forth in a torrent which only ceases on His leaving the supper room and entering on the next stage of His great work--the scene in the Garden. But with what words is the silence first broken on the departure of Judas? By no reflections on the traitor, and, what is still more wonderful, by no reference to the dread character of His own approaching sufferings. He does not even name them, save by announcing, as with a burst of triumph, that the hour of His glory has arrived! And what is very remarkable, in five brief clauses He repeats this word "glorify" five times, as if to His view a coruscation of glories played at that moment about the Cross.

The words that Jesus spoke about the glory of God and His own glory are in some ways poetic.  The New Cambridge Bible Commentary says, "Jesus' remark on 'glory' is chiastic in shape:

A.   The Son of Man has been glorified.

B.    and God has been glorified in Him.

B'.    If God has been glorified in Him,

A'.    God will also glorify Him in Himself and will glorify Him at once.

In the 'A' parts, God acts to glorify the Son of Man, whereas in the 'B' parts, God in turn is honored by the obedient Son."  In our worship, we glorify God: we praise Him for His works, we study His words and apply them to our lives, and we ask Him for grace and forgiveness.  In turn, God glorifies Himself in us, so that when we go out into the world, we can be set apart for Him.

Next, Jesus begins to teach His true disciples how to be truly set apart.

Little children, I shall be with you a little while longer.  You will seek Me; and as I said to the Jews, "Where I am going, you cannot come," so now I say to you.  A new commandment I give to you, that you love one another; as I have loved you, that you also love one another.  By this all will know that you are My disciples, if you have love for one another.  (John 13:33-35)

Notice that Jesus is speaking exclusively to the disciples.  There are no Judases in the room, no outside influences, no unbelievers present.  The fresh word He has for them in this place and in this hour is that they should love one another.  This is not to say we should not love the world, for we know that God so loved the world that He gave His only Son.  However, there should be a special bond, a higher love, between believers.  Charles Spurgeon put it this way: "We are to love our neighbor as ourselves, but we are to love our fellow Christians as Christ loved us, and that is far more than we love ourselves."

Too often professing Christians get caught up in the politics of Diversity, Equity, and Inclusion, so much that we embrace people who identify with sinful practices and show pride in their sinful actions.  To truly love those caught up in sin means to call out their sin, either for confession and repentance, or for godly discipline and excommunication, for the good of the Church first and then for the individual's salvation.  Being loving doesn't mean accepting people for who they are; it means calling them to Christ for washing and cleansing and then forgiving.

Scottish Bible scholar FF Bruce wrote, "So Tertullian reports the pagans of his day (a century after this Gospel was published) as saying of Christians, ‘See how they love one another!’"  They did not say, "See how they love us pagans". Nor did they exclaim, "see how they accept and incorporate our pagan practices."  There is a difference.

Sometimes we miss the point.

In the next section, we see that Peter missed the point, as well.

Simon Peter said to Him, "Lord, where are You going?"  Jesus answered him, "Where I am going you cannot follow Me now, but you shall follow Me afterward."  Peter said to Him, "Lord, why can I not follow You now?  I will lay down my life for Your sake."  Jesus answered him, "Will you lay down your life for My sake?  Most assuredly, I say to you, the rooster shall not crow till you have denied Me three times."  (John 13:36-38)

I like how N.T. Wright puts it in his commentary John for Everyone:

Like a child returning to the question it wanted to ask after the conversation has moved on elsewhere, Peter harks back to what Jesus said in verse 33, even though verses 34 and 35 contain some of the most beautiful and challenging words ever spoken.  Once again he and Jesus banter to and fro, with Peter blustering away and saying whatever comes into his head.  This time, though, the conversation suddenly runs into a brick wall.  Peter doesn't realize what he's said. "Where are you going? I'll follow You!  I want to follow You!  I'll lay down my life for You."

"Will you really, Peter?" replies Jesus, and we can see the soft, sad smile as He says it.  "Is it really you that's going to lay down your life for Me?  Have you forgotten what I said about the shepherd and the sheep?  Actually, Peter, I hate to say it, but what you are about to do is something rather different."

We love Peter because he is so like the rest of us.  And we love Jesus because He is so gentle and loving with him, even within the sadness and the challenge and the glory that is to come.  And once again we pause and reflect on how, in the strange purpose of God, love and betrayal, glory and denial, go so closely together.

 I also appreciate the way it is presented in The New Cambridge Bible Commentary:

We interpreted the footwashing in 13:4-11 as a status-transforming ritual.  If all goes well, the candidates will be changed by becoming "wholly clean" and by having "a share with Me."  Thus they will be prepared for the death of Jesus, either by physically sharing in it or by being participants in Jesus' own arrest, trial, and death.  Who undergoes this ritual and how do they fare?

Peter:     Footwashing transformation ritual: still a candidate; failed loyalty to Jesus=failed transformation. 

Judas:    Footwashing transformation ritual: never a candidate; hostility to Jesus=no possible status transformation ("One is not clean")

John:     Footwashing transformation ritual: successful candidate; courage to enter Annas' place and stand at the foot of the cross=successful transformation.

Moreover, is there a role transformation beyond a status change?  When Peter boasts "I will lay down my life for you" (13:37), he makes the same claim that the Noble Shepherd repeatedly made in 10:11-15, namely that "The noble shepherd lays down his life for the sheep."  A role is in view here: "shepherd" of the flock.  Jesus challenges Peter's claim, effectively declaring that Peter has failed the test for being a "shepherd" as of this time; rather, he resembles the "hireling" instead.  Moreover, there are several episodes coming in which Peter acts as a sheep, not a shepherd (18:15-18).  Only later does Jesus declare him qualified for the transformation into a role of shepherd (21:15-19).

Jesus does not give up on Peter like He did Judas.  He does not banish Peter from the flock.  Jesus gives him another chance.  I have a friend who is an attorney.  He is a fine attorney, and very successful.  However, he did not pass the bar exam on the first try.  He had to go back and study after his initial failure, in order to pass the test on the next try.  In this way Peter also was given the opportunity to learn, under the leadership of Jesus and of the Holy Spirit, to be a shepherd in the service of God.

It takes discernment to properly identify and deal with Judases and Peters in our flock.  The role of a Pastor is not an easy one.  We should pray for discernment, pray for our pastoral staff, and pray that our churches will show love for the congregation such that the world will be drawn to them, not to bring the churches down to their level, but to elevate the seekers so that they can engage in true worship. 

Plot twist! Don't blink or you'll miss it.

 

Even my own familiar friend in whom I trusted, who ate my bread, has lifted up his heel against me.  --Psalm 41:9

Some people are naive.

We may love them for always seeing the best in people, for trusting people to a fault. But we laugh at them when their naivete allows them to be pranked.  The group may know something that our poor clueless friend does not know, and the sweet, innocent soul can be led into a situation that is both funny and tragic.

The same thing happens the first time a person sees a popular movie or reads a best-selling book.  Everyone knows what is going to happen, because they've seen the end.  When the first-time reader is shocked at how the plot twists or how the story takes an unexpected turn, those of us familiar with the story may ask, "How did you not see that coming?"

I think a lot of people who have read the Gospels all their lives, and know how the story ends, look at the story of Judas and ask, "How did the disciples not know?  Didn't they see the clues?  It was right there in front of them!"

But when things are happening in real time, we don't always know what's going on until we look back and reflect on it awhile.  Crash victims will often hear the question, "Didn't you see the oncoming car?"  The answer is always, "It happened so fast."

Keep this in mind when we read our Bible text today from John 13.  The disciples are listening to Jesus speak to them.

"I do not speak concerning all of you.  I know whom I have chosen; but that the Scriptures may be fulfilled, 'He who eats bread with Me has lifted up his heel against Me.'  Now I tell you before it comes, that when it does come to pass, you may believe that I am He.  Most assuredly I say to you, he who receives whomever I send receives Me; and he who receives Me receives Him who sends Me."  When Jesus had said these things, He was troubled in spirit, and testified and said, "Most assuredly, I say to you, one of you will betray Me."  Then the disciples looked at one another, perplexed about whom He spoke.  Now there was leaning on Jesus' bosom one of His disciples, whom Jesus loved.  Simon Peter therefore motioned to him to ask who it was of whom He spoke.  Then, leaning back on Jesus' breast, he said to Him, "Lord, who is it?"  Jesus answered, "It is he to whom I shall give a piece of bread when I have dipped it."  And having dipped the bread, He gave it to Judas Iscariot, the son of Simon.  Now after the piece of bread, Satan entered him.  Then Jesus said to him, "What you do, do quickly."  But no one at the table knew for what reason He said this to him.  For some thought, because Judas had the money box, that Jesus had said to him, "Buy those things we need for the feast," or that he should give something to the poor.  Having received the piece of bread, he then went out immediately.  And it was night.  --John 13:18-30

At this point in the story, all 12 disciples had been with Jesus for about three years.  They had traveled together, eaten together, and heard Jesus's teachings together.  They had heard Jesus preach to the crowds, they had seen Him being accused by the Pharisees and leaders of the synagogues, but they had also received private instruction and training in the Scriptures, hearing things that Jesus said only to them.  They had been sent out in teams of two to preach and perform miracles in multiple places (see Mark 6:7-13, Luke 9:1-2).  They had come back together amazed at how God had worked through each of them.  And now, in this intimate setting of sharing a meal together, Jesus had washed their feet.

They thought that they knew each other pretty well by this point.

So when they heard Jesus talking about knowing whom He had chosen, they were taking notes.  They probably even thought, "Hey, He's talking about us."  They were listening intently but missing the point.  It was only after the Resurrection that they looked back at this moment and thought, "Oh, I see!"

Jesus told them that the Scriptures (the Old Testament) had foretold of a betrayal, and He quoted Psalm 41:9 to them.  He followed up by telling them, "I'm telling you this now so when it happens, you'll understand."  I can imagine most of them nodding their heads in agreement and not having a clue what He meant.  We know they were all taking notes, because Jesus's next words are recorded in all four Gospels.  "He who receives you receives Me; and whoever receives Me receives Him who sent Me."  Commentator David Guzik writes, "Jesus reminded all His disciples -- the faithful ones and Judas -- that His work was not finished. Judas would not win; the work of Jesus would continue and they would be sent as His representatives. He also wanted Judas to know that rejecting Him meant rejecting the God who sent Jesus."

At this point it is probably a good idea to pause and review what's happening here, especially in the positioning and posture of Jesus and the disciples.  At the time, formal meals (weddings and feasts) were served at a table with people sitting in chairs, much like we do today.  However, in more intimate meals, the table was low, and the diners would recline on pillows or cushions.  They would prop themselves up on the left elbow and use their right hands to reach for the food and feed themselves.  They would lie on their bellies, more on the left side, so that they could see and converse with those around the table.

It is also worth noting that John was reclining to Jesus's right.  This brings to mind the time when John and his brother James came to Jesus, at the urging of their mother, to ask Jesus if they could sit at His right and His left when He comes into His kingdom in Mark 10.  Here John is seen reclining to Jesus's right side, with Judas reclining at His left.  Keep this picture in your mind's eye as we read the next passage.

Jesus becomes troubled in His spirit and tells the group flat out that one of them will betray Him.  No hiding it in flowery or prophetic language.  He would be betrayed, not by the world or by someone outside the group, but by one of the chosen reclining at table with Him.  Matthew and Luke both say that the disciples broke into chatter, all asking the same introspective question: "It is I?"

Wherever Peter was positioned at the table, he gets John's attention, as John was the one closest to Jesus.  He motions for John to ask Jesus who He was talking about.  Remember that John is leaning on his left arm, so it would be awkward for him to turn his head to the left.  It is also worth remembering that John was likely still a teenager, maybe only 18 or 19--not the most mature one at the table that night.

So instead of rolling onto his stomach and turning his head to address Jesus directly, he feels close enough to Jesus to roll onto His back, placing his head on Jesus's chest.  Looking up into Jesus's face (which would be upside-down in his present view) he asks, "Lord, who is it?"

John speaks of himself in the third person.  He doesn't say "I" or "me" but calls himself "the disciple whom Jesus loved."  He must have felt a special closeness and intimacy with Jesus that the other, more mature and austere disciples, did not necessarily feel.  Oh, that we today would feel that same closeness and intimacy with Jesus.  We should feel so comfortable with Jesus that we can lay our head on His breast and ask Him our most pressing question.

The other disciples are still talking amongst themselves, because none of them seem to hear Jesus's answer.  Jesus tells John how He will show who the betrayer is.  Jesus picks up a piece of bread, dips it in a dressing or sauce, and hands it to Judas on His left.  This would have required Jesus to roll onto His belly so that He could look at Judas directly.  When this happened, the disciples became quiet.  They saw Him give the bread dipped in sauce or dressing to Judas.

Bible scholar NT Wright says this:

Dipping a piece of bread in the dish and passing it to someone was a sign of special friendship.  This was the sign Jesus employed to tell the beloved disciple not only that it was Judas who was going to do the awful deed, but what the deepest dimension of that deed would be.  It was a betrayal of intimate, close trust and friendship.  John had already told us that the devil had put the idea into Judas' mind to betray Jesus.  Now he tells us that when Jesus gave Judas the bread, 'the satan' entered into him.

Dipping the bread and passing it to someone was an honor.  Think of it as a toast in today's culture. When Jesus said to Judas, "Go, hurry, do what you need to do," the disciples immediately thought of Judas as the group's treasurer.  They all thought that Jesus was telling Judas to go settle accounts with the owner of the house who had allowed them to all come and eat there.  Another possibility in their minds was that Jesus was telling Judas to go and make a charitable contribution, as giving alms was customary in that culture.

Here's where being in the moment when things were moving so fast blurred the truth from the disciples.  Peter wanted to know who Jesus was talking about with this betrayal business.  He motioned to John to ask Jesus directly.  When John asks Jesus, Jesus says it would be the one that He shows honor to.  Jesus then toasts Judas and tells him to go do it quickly.  Don't you think that if Peter realized that Judas was the betrayer, he would have stopped Judas?  Instead, they all assumed that Jesus had told Judas to go make a payment or a contribution.

John says that Satan entered Judas.  Again from NT Wright:

John does not, I think, mean that Judas became 'demon-possessed' in the same way as those unfortunate characters we meet from time to time in the other gospels.  The word 'satan' in Hebrew means 'accuser'; it's a legal term for someone who brings a prosecution, a charge, against someone else.  What we are now to witness is Judas being used by the forces of darkness to bring a charge against Jesus, the messenger of the light.  The confrontation between light and darkness, which has been hanging over the gospel story since the Prologue (John 1:5), is coming to its climax.  And Judas has been willing to enlist among the forces of darkness.  The end of verse 30 (and it was night) is one of John's master-touches as a storyteller.  The door opens on to the dark night, in every sense and at every level, and Judas disappears into it.

Darkness versus light.  The accuser versus the Redeemer.  Evil versus good.

Which will you choose?