Our Hearts, God’s Home

By S. Lewis Johnson, Jr. [1]

An Exposition of John 14:22–24

Introduction

St. Augustine uttered many famous sentences, but one of the most famous is his word concerning the fundamental character of the heart of man. “Thou hast made us for Thyself,” Augustine exclaimed, “and our heart is restless until it rests in Thee.” [2]

Of course Augustine did not intend by that word to deny the depravity of the heart of man. What he sought to say is that man, simply because he was created in the image of God and prepared for the deepest of relationships with Him, could not ignore God. At man’s inmost being there exists a persistent hunger for God. The fall, however, has wrought complications, and now that persistent hunger is refused, repressed, and suppressed, but it is still there. That is one of the reasons why Isaiah says so often, “There is no peace, saith the Lord, unto the wicked” (cf. Isa. 48:22; 57:21, 59:8). At the heart of unsaved, depraved man is conflict.

Man knows that there is a God, but he does all that he can to deny that he does. Paul puts it this way, “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness” (cf. Rom. 1:18, NASB).

Westminster’s great affirmation, “The chief end of man is to glorify God and enjoy Him forever,” [3] is an unattained goal, because there is no resolution of man’s nature and later fall in the harmony of peace with God. That only comes through the acknowledgment of sin and the reception of the peace with God that flows from reconciliation with God through the cross of Christ (cf. Rom. 5:1–11). Man, therefore, is troubled and disturbed in his soul.

It is not surprising, then, to discover that one of the major themes of the Bible has to do with God’s initiatives in the remedying of the situation. From the beginning of the Bible to its end the theme of God’s presence in harmony and peace with men is told forth. The promises of the Old Testament period look on to the solution in the cross of Christ, and the remainder of the Bible describes all the details in the program that leads to God’s presence with men in the new heavens and the new earth. Driven out of Eden after the fall (cf. Gen. 3:24), man’s tortured path through the promises and the fact of the historical cross lead on to the consummation, described in these magnificent words of the Apocalypse, “And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God” (cf. Rev. 21:3). In the meantime, spiritual man longs for the day, exclaiming with the psalmist, “As the hart panteth after the water brooks, so panteth my soul after thee, O God” (cf. Psa. 42:1).

The section to which we now turn in our study of John’s Gospel suggests an important condition for the full experience of the presence of God in the present day, an earnest of an even greater experience in the days to come in the new earth.

Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my sayings; and the word which ye hear is not mine, but the Father’s which sent me (John 14:22–24).

It is Judas, the other Judas the apostle and not Judas Iscariot, who asks the next question in this continued conversation that Jesus had with His apostles in the upper room. It is clear that there did exist a relationship of friendship between the Lord and His apostles, for otherwise they would not have felt so free in asking Him questions (cf. 15:13–14).

The Question of Judas

Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? (14:22).

Our Lord has been provoking the questions from the apostles by concluding His answers with statements that demanded further explanation, or at least so the apostles thought. In the lengthy answer to Philip’s question the concluding word was, “He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and WILL MANIFEST MYSELF TO HIM” (cf. John 14:21).

That word, “manifest myself to him,” is too much for Judas, the son of James (cf. Luke 6:16). Incidentally, this apostle, who is expressly distinguished from Judas Iscariot, is only mentioned here in the gospel. He is mentioned once in Luke and once in Acts. From these references it seems that he was the son (perhaps the brother) of James (see Luke 6:16; Acts 1:13). It is possible that he is to be identified with Thaddaeus (cf. Matt. 10:3; Mark 3:18). Very little, it is clear, is known of him.

The heart of his problem is seen in the verb that Jesus uses in His word in verse twenty-one. It is the word, “manifest” (ἐμφανίζω, emphanizō). The verb in the original means to make visible generally (cf. Exod. 33:13, 18, LXX). Moses wished just such a visible manifestation of the Lord God in the Exodus account. Our Lord, of course, is using it in a different sense, although He does not explain the sense to the apostles.

The clue to the force that Judas sees in the words is found in the emphatic “us” of verse twenty-two. Let me render the sentence to display the emphasis. Judas said, “Lord, how has it appeared that it is to us that you are about to manifest yourself, and not to the world?” Both the words “us” and the final negative “not” are emphatic in the Greek text. The thing that puzzled Judas is the manifestation to them alone, as he took Jesus’ words to suggest.

It seems clear that Judas held the view that most of the Jews held at the time, namely, that the Messiah in His coming would usher in the millennial kingdom upon the earth. Jesus’ words, however, are difficult for him to harmonize with that hope. In fact, His preceding sentences have also contributed to Judas’ problem. Jesus has said that the Paraclete is soon to come, but the world cannot receive Him (cf. v. 17). And now it is said that the Lord will be seen by them, but the world will not behold Him. He will be manifested, but only to the ones who love Him. What has happened to change the expectations that spiritual men had?

The Answer of our Lord

Jesus answered and said unto him, If a man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my sayings; and the word which ye hear is not mine, but the Father’s which sent me (John 14:23–24).

The Condition for Manifestation (John 14:23a-b).

The important words are, “Jesus answered and said unto him, If a man love me. .. .” At first glance it might appear that Jesus does not really answer Judas, but He really does. His answer is something like this: “Judas, revelation or manifestation is only possible where there is openness to the Lord, or obedience. And Judas, there is no relish for obedience in the world. The world hates Me; it does not love Me. How, then, can I manifest Myself to the world? As a matter of fact, Judas, if you knew what the world and man are by nature, you would have asked, ‘How can You reveal Yourself to anyone?’ There are only two classes of men, receivers and refusers. Revelation can only come to the former, and that is why He will be manifested only to them.

In other words, Judas, there are two Parousias, or comings. One is visible, and that is destined for the future unveiling of the Messiah at His second advent. The other is invisible and has to do with His spiritual manifestation in significant communion to those that love Him. One, then, is future, but the other will come presently.”

“If a man love me” is the clause that sets out the condition for the manifestation of the Son to the believer. Now, of course, this indicates that it is to believers that the manifestation comes, for all believers love Him. Unbelievers cannot love Him, for they do not know Him (cf. 1 Cor. 2:14). That all believers love Him is seen clearly in 1 Corinthians 16:22, where Paul writes, “If any man love not the Lord Jesus Christ, let him be Anathema. Maranatha.” From this statement it is evident that native to a believer is love for Christ. In fact, the text is one that bears heavily upon any discussion of the doctrine of the perseverance of the saints. When believers believe, they truly love. It is the necessary and constant evidence of the genuineness of faith in Christ.

The Consequences of Manifestation (John 14:23 c-f).

The first of the consequences flowing from the love of Christ is the keeping of His word (the original text has the singular instead of the plural, “words,” as in the AV). In verse twenty-one He had said, “He that hath my commandments, and keepeth them, he it is that loveth me.” To have His commandments is to make them our own, it seems. [4] Further, to keep them is to observe them, not simply have them as part of our intellectual equipment. Love to our Lord is not merely a matter of words. There must be the evidence of it in deeds. One who loves follows with deeds. Morris is right in noting that “Once again love to Christ is expressed in ethical terms (see v. 15).” [5] And he adds in a footnote, “Augustine describes the man who fulfills this saying as one ‘who hath them orally, and keepeth them morally.’” [6]

And the consequence that flows from loving obedience is the love of the Father. The promise seems to have reference to a deeper experience of the love of the Father. One may know a spring’s water, yet not fully understand its source. One may know that God loves us, and yet not fully know the depths of that love.

And then our Lord promises a united indwelling of the Father and the Son. Jesus says, “and we will come unto him, and make our abode with him.” There is a great deal of personal interest expressed in the words of our Lord. We might even render the verb translated by “make” by the words, “make for ourselves,” due to the voice of the original term. [7] The abode that our Lord refers to is not a temporary one. The expressions connote a permanent indwelling, probably through the agency of the Holy Spirit (cf. vv. 16–17). Here is the Parousia, or the coming, to which our Lord had referred, when He provoked Judas’ question. It is a reference to a fullness of residence of the most intimate nature.

In other words, between the first and second advent of the Lord Jesus there is another coming of a different kind, one that involves the personal manifestation of the Father and Son in their abiding residence in the believing and loving disciple’s heart.

There are three stages in God’s indwelling of man according to the Scriptures. In the Old Testament period of time men were indwelt for purposes of enduement with power and for limited periods of time. In the life of Jesus Christ we have an instance of a man indwelt by the Holy Spirit in the fullest sense (cf. John 1:14; 1 Tim. 3:16). In the church age all believers are permanently indwelt by the Spirit through the accomplished redemption of the cross (cf. 1 Cor. 6:19–20; 2 Cor. 2:16). Paul also adds that there is a corporate indwelling of the entire believing church (cf. Eph. 2:21).

Prepositional phrases in Scripture express in interesting ways the relation that the Lord has with His people. Seven of them are these: He is with us (cf. Matt. 28:20), above us (cf. Eph. 1:20–21), beneath us (cf. Deut. 33:27), before us (cf. John 10:4), behind us (cf. Exod. 14:19; Psa. 23:6), around us (cf. Psa. 34:7), and—greatest of all—within us (cf. Gal. 2:20).

Gossip has written a lovely paragraph touching these things:

It is a poor place that we have to offer him, not worthy of his entering it. Yet the upper room too was a shabby little garret, up under the roof. There were some couches and a table, and a waterpot and a towel and a basin set behind the door; but not much else. Yet Christ had dreamed about that simple room, had chosen it, asked for it, planned to be with his followers there alone. And a believing heart, however simple, means much to him too. And if remembering our many failures and disloyalties, our hearts misgive us, Zacchaeus also had a sorry record. Yet Christ asked for his hospitality. Our home, says Christ speaking of himself and God. Our home!” [8]

What a gracious word is Christ’s “our abode”!

Norman B. Harrison, a well-known Bible teacher of the preceding generation, has told this story:

A missionary, upon returning from India, told this experience. It seems that the governor of the province was accustomed to making a tour of the villages, the better to know the needs of his people. Often it was a problem to find lodging for himself and his retinue. Our friend, seeing that such a problem existed in his village, invited the governor to occupy the missionary home, while he and his family moved into a tent pitched in the courtyard. 

Then came an invitation from the governor to dine with him. Of course the missionary accepted, but what a unique experience! He found himself enjoying a feast royal as a guest in his own home. 

What a picture of Christian living! Nothing short of this is our privileged experience. He moves into the home of our hearts, occupies as fully as we yield to Him, spreads the sumptuous banquet of His love and joy and peace, inviting us to feast to our utter satisfaction, and His. His joy—our joy, “That we should be to the praise of His glory.” [9]

The Hindrance to Manifestation (John 14:24).

He that loveth me not keepeth not my sayings; and the word which ye hear is not mine, but the Father’s which sent me.

The answer to Judas is completed in verse twenty-four by the expounding of the opposite truth.

One additional solemn thought emerges, and it is this: The word our Lord speaks is not simply His; it is the Father’s. Thus, we are ultimately responsible to Him, and it is important to remember that, even when we neglect our opportunities, our responsibility is unaffected. We must be judged by His Word (cf. Heb. 4:12–13).

And notice also that nothing is said about the indifferent. One is either for Christ, believing in and loving Him, or one is an unbeliever and does not love Him. There is with Christ no place for neutrality.

The Summary of the Teaching

The Basic Character of Trust in Christ.

Standing out is the fact that faith in Christ does lead to obedience, the obedience of faith. Faith itself is obedience to the message concerning Christ, and it leads to further obedience. Here it is the obedience that is expressed in love. Faith is necessary for our salvation (cf. Heb. 11:6), but saving faith leads on to Christian obedience in love.

The Blessedness of United Indwelling.

The united indwelling of Father and Son should lead to deepening worship, fellowship, instruction in the truth, and guidance. How marvelous to realize that he that is joined to the Lord has part in a union that is the most intimate that one can imagine.

1 Corinthians 6:17, “But he that is joined unto the Lord is one spirit,” is one of the most remarkable of many short statements in the Bible. It suggests to us the greatest and most intimate unity between a believer and the Lord. No other figure of union in the Bible seems to be so clear and revealing as this one. An old Bible teacher wrote many years ago:

The sheep may wander from the shepherd, the branch may be cut off from the vine; the member may be severed from the body, the child alienated from the father, and even the wife from the husband; but when two spirits blend in one, what shall part them? No outward connection or union, even of wedlock, is so emphatically expressive of perfect merging of two lives in one.10

Alexander Maclaren used to say that we must learn to tremble in the presence of the wondrous mystery that we are the habitation of God. May we reflect upon the fact and meditate upon its great meaning for us until the glorious truth comes home to us. Then let us yield ourselves to Him, giving Him the privilege of taking possession of our lives. May God have His way in the temple of our bodies!

Notes

1. Lewis Johnson is a Bible teacher at Believer’s Chapel in Dallas, Texas. He is Professor Emeritus of New Testament Exegesis at Dallas Theological Seminary and also served as Professor of Biblical and Systematic Theology at Trinity Evangelical Divinity School. This is the sixth in a series of expositions on The Upper Room Discourse.
2. St. Augustine, Confessions, 1. 1.
3. The Westminster Shorter Catechism, Question 1.
4. Leon Morris, The Gospel According to John, NICNT (Grand Rapids: Eerdmans, 1971), 653.
5. Morris, The Gospel According to John, 652–53.
6. St. Augustine, Homilies on the Gospel of John, LXXV. 5, cited in Morris., 653.
7. The form is an indirect middle (cf. Heb. 1:3) and, contrary to Morris, there are indications from the context that the middle force is present in the words of our Lord (cf. Morris, 654).
8. Arthur John Gossip, “The Gospel according to St. John: Exposition,” in The Interpreter’s Bible, ed. George Arthur Buttrick, 12 vols. (Nashville: Abingdon, 1952), 8:711.
9. Norman B. Harrison, His Joy (Minneapolis: The Harrison Service, 1938), 46–47.
10. A. T. Pierson, Knowing the Scriptures (Toronto: Evangelical Publishers, 1910), 146.