SERMON: “When We Start to Believe” (John 16:29–33)
“When We Start to Believe” (John 16:29–33)
Series: “John:
Life in Christ’s Name” Text:
John
16:29–33
By: Shaun
Marksbury Date:
October
20, 2024
Venue: Living
Water Baptist Church Occasion:
AM Service
I.
Introduction
I’ve
thought about this often, because I’ve seen it play out in ministry. I’ve seen people who just don’t
understand. Then, there are those who
seem very enthusiastic and excited, almost on fire for the Lord, but they soon
disappear when trouble comes. There are
also those who have faith in constant conflict with sin, leading the person to
go astray again and again, following some lust or worldly desire. The real question is, of course, is in determining
whether our hearts contain bad soil or good soil for the Word of the Lord.
It
is possible to have true faith which is not merely an initial response. The Lord wants to move us to having a deep,
persevering trust in God that leads to spiritual growth and fruitfulness. We see that with His disciples here.
This
is a pivotal moment in the Book of John.
Jesus is wrapping up His teaching to His disciples. Though we can call the next chapter part of
the Upper Room discourse, it contains prayer, not teaching. This is really the end, with these verses
summing up our Lord’s teaching to His followers as He prepares them for His
departure.
Perhaps ironically, this is where we see their strongest
profession of faith. Yet, their faith is
yet untested. Will it wither under the heat
of the next few days, or will their faith survive? Of course, our Lord is teaching them so that
they will have that deep, abiding faith that can withstand anything.
What happens to us when we first begin to believe? In this passage, let’s see what the disciples
learned so we know what to expect. First,
we begin by recognizing the truth (vv. 29–30), and second, we then encounter
the reality of trials (vv. 31–33). Let’s
consider the first point:
II.
First, We Begin by Recognizing the Truth (vv. 29–30)
His disciples
said, “Lo, now You are speaking plainly and are not using a figure of
speech. Now we know that You know all
things, and have no need for anyone to question You; by this we believe that
You came from God.”
The narrative now shifts, with the disciples speaking up to express
their understanding. They’re saying that
it’s only now that Jesus is speaking understandably to them. The disciples exclaim, “Behold!” (LSB) or
“Ah!” (ESV). They say He’s now speaking
“plainly” or “openly,” meaning that He’s speaking without figurative language. His language is direct and understandable to
them for the first time.
Even though they struggled with it, it seems they always genuinely
desired to understand more of what Jesus said.
This may indicate enlightenment from the Holy Spirit, who often works in
this way, bringing clarity to the words of Christ at the appointed time. Sometimes, repeated exposure to spiritual
truths eventually results in a breakthrough of understanding.[1] In this case, they may be growing in their
clarity in Christ’s redemptive plan.
Keep in mind that, before, Jesus used metaphorical or veiled
language. He just said as much in v. 25. The NASB footnote here says that a “figure of
speech” literally refers to a “proverb.”
Of course, when Jesus used such language, it made divine
truths harder for the disciples to fully grasp.
But that’s okay, because the Lord knew when they needed to know clearer
truths. This is like when a teacher has
little children playing with manipulable blocks for math time — it lays the
groundwork for understanding addition and subtraction. Jesus used the language He supernaturally
knew He needed to with them, and now, the disciples acknowledge a shift where Jesus
is no longer using such language, and they appreciate it.
Perhaps this is a lesson for preachers and teachers of God’s
Word. Matthew Henry said, “Divine truths
are most likely to do good when they are spoken plainly.”[2] This principle echoes 1 Corinthians 2:4,
where Paul speaks of proclaiming the gospel “not in persuasive words of wisdom,
but in demonstration of the Spirit and of power.” When we deliver truths plainly, they are more
likely to take hold and produce spiritual fruit in the hearts of the listeners. I often find that Bible teachers who use a
lot of esoteric language to sound deep have no substance — true teachers of
God’s Word should know how to communicate clearly.
Our Lord has greater insight than we do, though, so He had
the freedom to use figurative language for them as part of their teaching
process. Why does He shift now, though? As Jesus approaches the completion of His
earthly mission, the time for more straightforward revelation is at hand. Now, some deeper truths about His identity,
His relationship with the Father, and His unfolding plan of redemption can become
clearer to them. This moment marks a
step toward the fulfillment of Jesus’ promise back in v. 25 that the time would
come when He’d speak plainly about the Father.
So, in v. 30, they say, “Now we know that You know all
things, and have no need for anyone to question You.” The disciples are declaring their belief
in Jesus’s omniscience. This is
stunning: they acknowledge Jesus possesses divine knowledge — a trait that
belongs only to God. They say He knows
all things.
Consider that with their statement “and have no need for
anyone to question You.” This might be a
confusing statement to us, but not to them. Understand that, in Jewish thinking, the
ability to anticipate and answer questions before they are asked is a mark of
divine insight. So, the disciples
acknowledge this about Jesus. This is
based back in v. 19; Jesus knew what the disciples wanted to ask Him without
them vocalizing their concerns. Jesus
anticipated their questions and addressed them before they even asked
them!
So, they are continuing their confession. They are acknowledging that Jesus has no need
for anyone to ask Him questions for Him to know their thoughts or concerns. What Jesus predicted in v. 23, “And in that
day you will not question Me about anything,” is already coming to pass. This further demonstrates their recognition
of Jesus' divine knowledge and omniscience, reinforcing their growing
understanding of His deity. Here, at the
end, they seem to be getting it.
Of course, they seem confident in their newfound
understanding. Sometimes, people seem
confident in their faith because they had God’s Word growing in a bad soil;
tough times will drive it from them, sadly.
This, however, is a genuine faith.
Still, that doesn’t mean that they have a perfect or mature
faith yet.
Their faith, like ours, needed continued strengthening. As one commentator notes, we continue in the
Christian life the same way we begin — by believing in Jesus.[3] Sometimes, it takes trials and temptations to
reveal that the faith we have begun to experience is genuine, that it will
drive us to Jesus again and again. Well,
Jesus explains that they need to expect something to come which will challenge
their faith, as we see next.
III.
Second, Then We Encounter the Reality of Trials
(vv. 31–33)
Jesus answered
them, “Do you now believe? Behold, an hour is coming, and has already come, for you
to be scattered, each to his own home, and to leave
Me alone; and yet I am not alone, because the
Father is with Me. These things I
have spoken to you, so that in Me you may have peace. In the world you have
tribulation, but take courage; I have overcome the world.”
Jesus now begins responding to the disciples’ declaration of
belief. His reply initiates a moment of
introspection, challenging the disciples’ understanding of their faith. He asks a question, or it could be translated
as a statement of surprise. Either way, it
carries a note of irony. Jesus wants to
keep His disciples from being too overconfident in their faith.
Their belief may be genuine, but it will be tested in the
hours to come. We see that in the next
verse. Jesus says, “Behold, an hour is
coming, and has already come, for you to be scattered, each to his own home,
and to leave Me alone.” Understand that
this will be fulfilled that very night.
This phrase marks the imminence of the events surrounding
Jesus' betrayal, arrest, and crucifixion.
Jesus highlights that the appointed time — the hour — has now
arrived. He blends the future and
present in His statement, saying that the hour of trial which has long been
prophesied is now about to unfold.
Included with that fulfillment will be the desertion of the
disciples during Jesus' arrest — they will scatter in fear and confusion. Why?
Because the omniscience Lord predicted back in Zechariah 13:7, “Awake, O
sword, against My Shepherd, and against the man, My Associate. … Strike the
Shepherd that the sheep may be scattered; and I will turn My hand against the
little ones.” Jesus cites this passage
with them in Matthew 26:31, solidifying the connection.
This was literally fulfilled in their lives that night. A mob will come to arrest Jesus, and they
will abandon Him. Jesus emphasizes the
personal and painful nature of the disciples' desertion with the emphatic
pronoun in the original language (“and Me”). Despite their earlier professions of loyalty,
all the disciples will desert, leaving Him to face His suffering alone. This will be their lowest point, spiritually.
They will go to their own pursuits. Of course, we later see
Peter fishing, etc. Their abandonment
will be complete.
One might expect the Lord to grow angry in His flesh at this
knowledge. However, He does not. As one commentary notes, “Jesus still loved
them, an amazing example of unconditional love.”[4] He continues to speak with them.
He tells them that they may leave Him alone, “and yet I am
not alone, because the Father is with Me.”
Jesus, as God incarnate, didn’t need their presence. He existed eternally before the foundation of
the world in perfect fellowship with the Father.
Yet, this isn’t an “I don’t need you” moment. He’s assuring them for their darkest moment: He’s
never truly alone, for the Father remains with Him. This statement emphasizes the deep, abiding
presence of God the Father throughout Jesus' ministry, a presence Jesus had
already affirmed earlier (cf. John 8:29: “He who sent Me is with Me; He
has not left Me alone”).
This is a word for all believers who feel like they are by
themselves, incidentally. The Father is
always present with us through Jesus Christ, providing comfort and
strength. This is especially true in
times of difficulty or suffering.
Jesus’s experience is a model for believers to trust that God’s presence
is constant, even when human companions fail or desert them.
Despite the painful separation that is soon to occur between
Jesus and His disciples, the Father's presence will sustain Him. However, this presence must be understood
within the context of the overall passion narrative. The Father is with Jesus throughout Jesus’s
suffering, but there is an exception to this.
During the crucifixion itself, although Jesus consistently
experienced the Father's presence, there was a moment of separation when He
bore the sins of humanity. This occurred
when He cried out, “My God, My God, why have You forsaken Me?” (Matt. 27:46;
Mark 15:34). The temporary experience of
separation wasn’t a true unwinding of the Trinity, but it was something Jesus
felt in His flesh. This momentary
forsaking by the Father was the result of Jesus bearing the wrath of God for
humanity’s sins; 2 Corinthians 5:21 states, “He made Him who knew no sin to be
sin on our behalf, so that we might become the righteousness of God in Him,” and
Jesus experienced what Isaiah 53:10 predicted — “the Lord was pleased to crush
Him, putting Him to grief.” The Father’s
temporary turning away from the Son was integral to the fulfillment of this
atoning work, securing salvation for all who believe.
The disciples don’t see all this right now. And, Jesus won’t experience that separation
until He is on the cross. So, Jesus will
still have plenty of comfort in the next few hours, which hopefully is a
comfort to them as they think back to how they abandoned Him. (Certainly, Satan or their conscience would
accuse them for years to come.)
This brings us to v. 33.
Jesus begins this verse by summarizing everything He has shared with His
disciples. When He says, “These things I
have spoken to you,” He may refer to the teachings of this chapter. More likely, He is encapsulating the entire
Upper Room Discourse (John 13–16).
These parting words hold special significance as they
prepare the disciples for the challenges ahead.
Jesus tells them this is the purpose for the teaching: “so that in Me
you may have peace.” This statement
creates a bookend for this section (cf. 14:1–3), echoing also Jesus’s earlier
statement in John 14:27: “Peace I leave with you; My peace I give to you; not
as the world gives do I give to you.”
The peace that Jesus promises is not like the fleeting or circumstantial
peace offered by the world, but a deep, abiding peace found only in a
relationship with Him.
The Greek word eirēnē (peace) is connected to the
Hebrew concept of shalom. It conveys
the idea of wholeness, harmony, and the complete flourishing of life.[5] This
shalom is only fully realized in a relationship with Christ.
In other words, true peace is found in Jesus alone. The disciples are about to face the sorrow
and confusion of Jesus’s death, but He assures them that they can still have
peace in Him. In 14:26–27, Jesus also
explained the Holy Spirit would teach the disciples and remind them of all that
Jesus said, granting them peace even in troubling times.
Jesus warns of those troubling times, saying they will have
tribulation. Far from health and wealth,
Jesus concludes His discourse with a stark reminder that His followers will
face tribulation. His statement
encapsulates themes back in 15:18–27, where He warned them about the hostility and
persecution they would encounter.
The word tribulation signifies pressure, affliction,
or distress.[6] This word often pertains to “eschatological
woes (Mark 13:9; Rom. 2:9)”,[7]
though we are looking for the appearing of the Lord in the air and the rapture
of the church. However, until then,
Jesus promises trials, such as the persecution believers face for their
testimony (cf. Acts 11:19; Eph. 3:13).
Jesus is reminding His disciples that their faith will not shield them
from suffering; rather, it will often invite it.
Even though we face such trials ahead, we can take
heart. Jesus says we have a source of
courage: “I have overcome the world.” He
said to the paralytic, “Take courage, son; your sins are forgiven” (Matt.
9:2). To us, He says to take courage
because He’s not only able to forgive sins but to also overcome the world. He emphasizes that He’s has already secured
victory, having judged the “ruler of this world” (v. 11).
IV.
Conclusion
Jesus’s words here give us hope that, when we start to
believe, we can have an abiding faith.
We can move from initial belief to a persevering trust in Him, even when
trials come. Even if it’s like the disciples’
faith, genuine but untested, we can know
Jesus will sustain us.
Jesus lovingly warns of the challenges ahead, so it’s no use
trying to avoid them. Yet, He lovingly assures
us that peace is found in Him. He has
already overcome the world, and because of that victory, we too can take heart,
knowing that our faith — rooted in Christ — will endure through every trial. Let us trust Him fully, knowing He is our
peace and strength in every season of life.
[1] Matthew Henry, Matthew
Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume,
(Peabody: Hendrickson, 1994), 2026.
[2] Ibid.
[3] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne
House, The Nelson Study Bible: New King
James Version, (Nashville: T. Nelson Publishers, 1997), Jn 16:31.
[4] Ibid., Jn 16:32.
[5] Gerald L. Borchert, John 12–21, The New American Commentary, (Nashville: Broadman &
Holman Publishers, 2002), 25B:184.
[6] Radmacher, Jn 16:33.
[7] John MacArthur Jr., Ed., The MacArthur Study Bible, electronic ed., (Nashville, TN: Word
Pub., 1997), 1618.
