You can turn with me in your Bibles to the Gospel of John. As we continue to work our way through John's Gospel, we find ourselves at the close or the conclusion of the Upper Room Discourse. So this morning, our focus will be chapter 16, verses 29 to 33, but I want to read beginning in verse 25. So John 16, beginning in verse 25, these things I have spoken to you in figurative language, but the time is coming when I will no longer speak to you in figurative language. But I will tell you plainly about the Father. In that day you will ask in my name and I do not say to you that I shall pray the Father for you. For the Father himself loves you because you have loved me and have believed that I came forth from God. I came forth from the Father and have come into the world. Again, I leave the world and go to the Father. His disciples said to him, see now, you are speaking plainly and using no figure of speech. Now we are sure that you know all things and have no need that anyone should question you. By this we believe that you came forth from God. Jesus answered them, do you now believe? Indeed, the hour is coming. Yes, has now come that you will be scattered each to his own and will leave me alone. And yet I am not alone because the father is with me. These things I have spoken to you that in me, you may have peace in the world. You will have tribulation, but be of good cheer. I have overcome the world. Amen. Well, let us pray. Our Father in heaven, we thank you for this blessed privilege to gather together in your house on your day as your people. And we confess that you are indeed the most high. We worship you and we come before you and we want to glorify your great and awesome name. And even now we pray that you would send forth your spirit, guide us as we consider this passage of scripture. May we see the glory of Jesus Christ in what is written here. And may our hearts be drawn out in worship and praise and love and adoration. And for any and all who've come here this morning, dead in their trespasses and sins, we pray that you would awaken them, that you would show them their sin and their need for this one that is described in this glorious passage. We pray that all over the earth today, sinners would come out of darkness into marvelous light, confessing Jesus Christ as Lord and Savior. Do forgive us now for all sin and transgression and unrighteousness. Cleanse us in that precious blood of the Lamb. And we pray in Jesus' name, amen. Well, as I said, this is what we call the Upper Room Discourse, or some have referred to it as the Farewell Discourse. It begins in John 13 at verse 1, and we find it in the larger section in terms of John's Gospel and what has historically been called the Book of the Passion. So John's gospel is pretty straightforward. There's a prologue in chapter 1, verses 1 to 18, and then the book of the signs in chapter 1, verse 19 to chapter 12, verse 50. The focus there on the public ministry of our Lord, His words, His works. And then 13.1 to the end of the book deals with the passion, the book of the passion, what happens when Christ comes to die and to rise again. And so here specifically in chapter 16, this last section is the concluding section. So I wanna look at two things that we see in this passage. First, the understanding of the disciples in verses 29 to 31. And then secondly, the triumph of the Savior in verses 32 and 33. Now, prior to this, we saw his manner of instruction according to verse 25. Notice, these things I have spoken to you in figurative language. That refers to the preceding, but the time is coming when I will no longer speak to you in figurative language, but I will tell you plainly about the Father. He then speaks concerning access to the Father in verses 26 and 27, and then specifically highlights his mission in verse 28. Notice, I came forth from the Father, that refers to the eternal generation of the Son, and have come into the world, that refers to the incarnation of the Son, both of which are spoken of in chapter one. So in verse one, you have in the beginning was the Word, the Word was with God, and the Word was God. shows the relation of the son to the father. And then in verse 14, the word became flesh and dwelt among us. So Jesus reiterates that eternal generation, his relation to the father, and that incarnation, his assumption of our humanity as he comes into this world to save us from our sins. So here then, we note the understanding of the disciples. They say in verse 29, or they realize in verse 29, something about his speech. He says, or they say, his disciples said to him, see now, you are speaking plainly and using no figure of speech. And I take that as an immediate reference to verse 28. It's hard to miss the emphasis in verse 28. I came forth from the Father and have come into the world. Again, I leave the world and go to the Father. That's as clear as can be. There's nothing figurative. There's nothing metaphorical. And so the disciples realize that, and they say, see now, you are speaking to us plainly. that you're not using a figure of speech. And I think it extends beyond even verse 28 to show us that the disciples are getting it. I don't think they've fully gotten it, and I'm going to argue that in a few minutes, but they're getting it. They're coming along. And when they make that statement in verse 29, I think, again, some of the the veil is being lifted. I think it's going to fully come the lifting of the veil on the day of Pentecost, as Jesus has already taught them or instructed them on in this upper room discourse. But then notice what they recognize. So they not only realize that he's speaking plainly in verse 29, but they recognize three truths about the Lord Jesus. And I don't think this is the first time, but rather it's starting to come into focus for them. So in verse 30, they say, now we are sure that you know all things, omniscience. Christ knows all things. Again, based on the upper room discourse, but based on the entirety of his ministry. And we have been told that along the way by the evangelist who writes this particular book. So they confess his omniscience, but as well then his authority. Notice it goes on in verse 30, and have no need that anyone should question you. They themselves had questioned on several occasions, even in the upper room. They asked him questions which provided the foil or the backdrop for him to answer those questions that is helpful for subsequent generations. But I think what they're seeing here is not only his omniscience, he knows all things, but his authority. He ought not to be questioned because he is indeed the one he claims to be. And then that comes into sharp relief at the end of verse 30. Notice, by this we believe that you came forth from God. So what he has just said in verse 28 is what he has been saying through the entirety of his public ministry, and it is how John starts the gospel. In the beginning was the Word, and the Word was with God, and the Word was God, and that Word became flesh and dwelt among us. The disciples are seeing this. The disciples are recognizing this. The disciples are coming to that place where they see in Christ His glory and His majesty and His excellence. Again, I don't think this is the first time that they've believed. If you look back at verse 27, Jesus refers to their faith or refers to their belief. So this isn't a brand new discovery on their part, according to verse 30. But I think Cyril of Alexandria explains it well. They say, now we know. surely not meaning that they first began to believe when they heard these words or saw the sign. Rather, that was when they began to take the faith they had already received and root it in their souls, being firmly convinced that He is God from Him who is God by nature and in truth. Therefore, we will take, now we believe, not as the beginning of faith, but as the firm confirmation of the understanding that is now honored with approval. So basically what he says there is what we see specifically in the text. Jesus affirms their faith according to verse 27. They then express that faith according to verse 30. But we see they've not come all the way yet. And we know that they haven't come all the way yet based on our Lord's question in verse 31, and then our Lord's statement in verses 32 and 33. So they're making progress. They're feeling their way. They're getting closer in terms of understanding His omniscience, His authority, His divine origin, His relation, His special relation to the Father as the only begotten of the Father. But they're not there yet. They're not all the way there yet, as I've argued many times as we worked our way through this upper room. It's going to wait until the day of Pentecost. On the day of Pentecost, they'll receive the Spirit in a glorious and wonderful way, and it will help them to interpret and help them to understand all things in light of the person and the work of our Lord Jesus Christ. So notice, the imperfection is noted with reference to their understanding in verse 31. Jesus asks this question. So they make this statement in verse 30, which sounds great. And I'm not suggesting it isn't great. I'm not saying they're bad men. I'm simply saying that in the plan and providence of God Most High, their specific, actually tuned-in knowledge is going to be fully on the day of Pentecost. And so Jesus asks this question, and I think it's a gentle or a tacit reproof with reference to their confession. Notice in verse 31, he does not say, great, you finally saw it. You know that I'm omniscient, you know that I have divine authority, and you know my origin from the Father. He doesn't do that. He presses them. He asks them a very pointed question. Do you now believe? The now there, I think, tips the scales in favor of seeing it as a tacit reproof. You're now seeing it? I've been with you all this time. I've been instructing you. You saw the signs. You saw the miracles, the wonders. You saw what I've done in terms of raising Lazarus from the dead. So when Jesus asks this particular question, I think it highlights that their understanding is not yet complete. Their understanding is still moving forward by God's grace, according to God's plan. I don't want to diminish these men, and I don't want to speak ill of these men, but I want to magnify the day of Pentecost and the promise of the Lord Jesus in the upper room discourse in terms of the sending of the Holy Spirit. I think Jesus is doing that sort of a thing here. The question highlights their failure to reckon with the hour. Notice again verse 30, they confess his omniscience, they confess his authority, they confess his divine origin. Well, in light of that, why would you desert Him? Why would you abandon Him? Jesus has spoken often of the hour, and He's going to rehearse that specifically in verse 32. They hadn't reckoned with that. More on that hour in just a moment. As well, the question highlights their failure to understand the necessity of the mission of the Holy Spirit. If you go back in the upper room to chapter 14, notice in verse 16, 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, But you know Him, for He dwells with you and will be in you." As I've said on many occasions, this does not mean there's no Holy Spirit in the Old Testament. In fact, on our Wednesday night Bible studies, we've gone through the Balaam narratives, and in that third oracle, the Spirit of God comes upon Balaam. I made the application there on Wednesday night that Balaam was a wretch. Balaam is a reprobate. Balaam, according to 2 Peter 2.15 and 16, Jude 11 and Revelation 2.14, is in hell. And yet in the Balaam narratives, Balaam preaches the truth. We've got actually converted men in pulpits all over the earth today that aren't preaching truth. It's pretty sad when Balaam's a better example of handling the truth than men who are actually believers in Christ. And then with reference to that spirit of God, believers had him. David says, take not thine Holy Spirit from me. The Spirit is present, He's eternal, He's consubstantial with the Father and the Son. But Old Testament prophecy proclaimed a day when the Spirit would come in power, and we see that on the day of Pentecost, and Christ is preparing them for that eventuality. He wants them to see their absolute necessity, or the absolute necessity for the Spirit. Notice in verse 26, but the Helper, the Holy Spirit, whom the Father will send in my name, He will teach you all things and will bring to remembrance all things that I said to you. Once the Spirit comes, they get that interpretative mindset, the Old Testament makes absolute sense to them. They see how it all ushers in the yea and amen that the promises of God are in him. The Apostle Paul on the road to Damascus, that man knew his Old Testament. That man knew Torah. He knew the writings. He knew the prophets. He knew all that stuff, but he didn't know Jesus. So once on the way to Damascus, when Jesus saves him, now Paul understands that Old Testament in a way that he had not understood it. The Spirit's presence is absolutely crucial to empower the church in the book of Acts for the worldwide missionary enterprise that Jesus gives them. You will be my witnesses first in Jerusalem, then Judea, Samaria, and then to the uttermost parts of the earth. They would need the Spirit to engage that particular ministry. The apostles would need the Spirit to pen the scriptures of the New Testament. Notice in 1526, but when the helper comes, whom I shall send to you from the Father, the Spirit of truth who proceeds from the Father, he will testify of me. So when we get to John 16 and verse 30, Jesus asks them, do you now believe? Again, Cyril makes the observation here. Next, the Savior very elegantly shows them that the time for their confirmation and all good things has not yet arrived. That time would bring them the descent of the Holy Spirit from heaven and power from on high as it is written. Christ tells them, Tarry in Jerusalem till you are endued with power from on high. Christ in John 20 breathes upon them that they receive the Holy Spirit. And then in Acts chapter 2, the Spirit comes as a great, mighty, rushing wind. It's the fulfillment of prophecy. It's the empowerment of the church. It is to send forth the glorious gospel of our Lord Jesus to the uttermost parts of the earth. So these men have made some great strides, these men are confessing great things, but Jesus' question indicates they're not quite there yet. And that brings us then to verses 32 and 33, the triumph of the Savior. Notice first by way of warning in verse 32. He says, indeed the hour is coming. This is connected closely to their confession of his omniscience, rather of his omniscience, of his authority and of his divine origin. And then his question, do you now believe? He says, indeed the hour is coming. Yes has now come that you will be scattered each to his own and will leave me alone. And yet I am not alone because the father is with me. There's a lot to unpack there, but it's essentially a warning to them, or rather an alert to them, that even though they made this great confession, They're not all the way there yet. You have to appreciate a fundamental contrast between the cross of our Lord Jesus, and I'm speaking historically, at the foot of the cross, where's the disciples? It's a big contrast from the book of Acts when they're being threatened by the Jewish unbelievers or the unbelieving Jews to stop preaching in the name of Jesus. What do the apostles do then? They say, okay, we're going to stop, and they run off. No, they say, we must obey God rather than men. Well, how do we explain that contrast? How do we explain that difference? We explain it by the sending of the Holy Spirit from our Lord Jesus Christ to equip and empower His church for the task of advancing His cause on the earth, in Jerusalem, Judea, Samaria, and to the uttermost parts of the earth. So Jesus then tells them concerning their abandonment of Him. Notice in verse 32, do you now believe? Verse 31, indeed the hour is coming. The reference to the hour, we've seen it in 2-4, 7-30, 8-20, 12-23, 12-27, 13-1, 16-32 here, and 17-1. And we've defined that hour very simply. It's the hour of the Lord's death. And on the heels of the death, we've got the resurrection, and we have His exaltation on high. The hour is the reason for which He came. Sometimes people try to denigrate the ministry and the mission of our Lord Jesus by making it only an example. Let's just love like Jesus loved. I'm not suggesting we shouldn't love like Jesus loved, but the primary emphasis in the coming of the Son of Man into this world wasn't to set forth an example. Because he can, and he did, set forth the greatest of examples, and yet we're sinners, we're wretched, we're foul, we're polluted. We have a downward tendency in our hearts to always default to wickedness and vileness. And if it rises up in your heart saying, well, that's not true of me, may I encourage you to read your Bible with some degree of self-reflection and honesty? And I'm not saying you, I'm saying all of us. We're in this together, as Bonnie Henry taught us. We're in this together, but for real. There's that downward tendency in the heart of man. So Jesus' example isn't first and foremost what we need. We need blood atonement. God is holy and righteous and just. God must punish sinners. And we are sinners. And without some sort of forgiveness, without some sort of blood atonement, then we are going to be punished by God forever, world without end. But Christ comes, and as John the Baptist announces him in John 1 29, Behold the Lamb of God who takes away the sin of the world. That's our hope. That's our confidence. Not in His example, but in His atoning work, His life, His death, His resurrection the third day. So the hour focuses upon that event when the Lord Jesus, who assumed our humanity with all the essential properties and common infirmities thereof, and yet without sin, he lived for us, he dies for us, and he's raised again for us. So Christ speaks of the hour. And in terms of the hour, I think he is tipping his hand to indicate they've not come to grips with that yet. They have not settled on that yet. And it's not for a lack of him instructing them. Matthew 16, I must go to Jerusalem. I must be tried. I must be crucified. Matthew 17, Matthew 20, John's gospel, all of these references to his departure. In fact, look at verse 28. I came forth from the father and have come into the world. Again, I leave the world and go to the father. They haven't reckoned with this leaving the world and going to the Father. How does Jesus leave the world and go to the Father? He doesn't jump on a plane. He doesn't jump on a rocket ship. He's crucified. He's buried. He's raised again the third day. So I think Jesus questioned, pushing on them just a bit to show them they've not come to grips with this reality, that they've not come to grips with this hour that is upon the Son of Man. But then as well, notice that this hour will bring scattering. If their confession in verse 30 was rock-solid, why would they scatter? Why would they depart? Why would they leave? And again, brethren, I cannot stress enough that I'm not picking on these men. I'm not picking on these men at all. In fact, I would suggest that all of us would be just like them in the same situation or circumstance. We're close to somebody, we love somebody, we've been with that somebody for three years, and then that somebody is stripped from us, stripped of his clothes, nailed to the cross, treated like a criminal, treated like public enemy number one, it's probably in us to scatter. It's probably in us to depart. The hymn writer writes, prone to wander, prone to leave the God that I love. That's for us knowing all that we know and we're still prone to wander and still prone to leave the God that we love. So I'm not blaming or faulting the disciples here. I mean, other than, yeah, you shouldn't have abandoned him or scattered from him. But I'm suggesting that this is the probably normal response for any of us. So notice, he confirms that their knowledge wasn't complete or else they wouldn't scatter from him when push comes to shove. That's the emphasis in the first part of verse 32. Indeed, the hour, death, resurrection, ascension, yes, has now come that you will be scattered. And of course, the Bible tells us that that's what happens. In Matthew's passion narrative, in Matthew 26, 31, we read, all of you will be made to stumble because of me this night, for it is written, He grounds it in Old Testament prophecy, Zechariah 13, 7, I will strike the shepherd and the sheep of the flock will be scattered. And then of course, in Matthew 26 at verse 56b, we read, then all the disciples forsook him and fled. See what Jesus is doing? Your confession is good. Your confession is great. It's your confession at this point. It's not firmly gripped by you. Because when these Roman soldiers come at the behest of the unbelieving Jews, and they capture Jesus in the garden, they're not gonna stand with Jesus. They're not gonna be there with Jesus. I think that what this also illustrates, or at least the next section, we'll see this in a moment, the solitariness of the mission of the Son of God. He's not a part of a team. He's not on Committee Salvation, Inc. He is alone, solitary, for us men and for our salvation. I think what he says here, continuing on in the verse, just underscores how glorious his gospel really is. So as I said, this is a contrast. They scatter from Jesus, each to his own. You're gonna go home. You're gonna go to your shop. You're gonna go chill in your garage. You're gonna do a whole host of things except stand by me at the foot of the cross. The contrast with post-Pentecost apostolic ministry. Now, they've got their foibles. Our brother, Pastor Porter, is gonna be bringing us, you know, that section in Galatians 2, I don't think tonight, but eventually, where Paul has to withstand Peter to his face. I'm not suggesting that post-Pentecost, everything that the apostles ever did was perfectly spot on. But in terms of post-Pentecost, they're not scattering from the Savior. They're not afraid of the Jewish authorities. They're not afraid of going to jail. They're not afraid to be arrested. They're not afraid of what may be threatened upon them in terms of their commitment to our Lord Jesus Christ. Then notice, he moves from this scattering to full-on abandonment. In verse 32 again, indeed the hour is coming, yes has now come, that you will be scattered each to his own and will leave me alone. You will leave me alone. There it is, a solitary figure. Think about that scapegoat on the day of atonement. Got those two animals, one for sacrifice and one for the confession of sin. Lay the hands on that and then drive it out into the wilderness. Remember that grand day of atonement? That was the day when the high priest took off all of his regalia and only with linen he goes into the Holy of Holies. That's the one time a year that the priest, the high priest, went into the Holy of Holies. He didn't just wander in there. He didn't just, you know, hang out in there. It was the one day out of the year the priest went in there and he didn't go in there except with blood. When he goes in there, he pours out that blood upon the mercy seat. When the high priest finishes that offering, when he finishes that blood atonement, he comes out, gets the other goat, we refer to it as the scapegoat, and he puts his hand on the head of that scapegoat, and he confesses the transgressions of Israel. We're gonna see parallels to that in Christ's high priestly prayer. I don't pray for the world. I pray for those whom the Father had given me. Atonement is definite. Redemption is particular. When that high priest puts his hands on that scapegoat, he doesn't pray for the Jebusites and the Hivites and the Hittites. He prays for those in Israel. So does Jesus, according to high priestly prayer. When the priest does that, he lays his hands upon that, confesses the transgressions of Israel. I've always thought about this. Not sort of fake or made-up sins. Real sins. So that's the nature of atonement. That's the nature of the work of our Lord Jesus Christ. That's why all the sinners drew near to Him to hear Him. It wasn't for fake sin. It wasn't for supposed sin. It wasn't for hypothetical sin. It was for sin. Probably that high priest, when he lays his hands upon the scapegoat, working in the context of the Ten Commandments, God, forgive us of our idolatry. God, forgive us of our blasphemy. God, forgive us of our Sabbath-breaking. God, forgive us of our insubordination, our murder, our adultery, our theft, our lies, our covetousness. So once he confesses those sins, he then sends that scapegoat out into the wilderness. That lone, solitary figure functions to show us what God does with sin. of blood atonement, and we got that expiation, the goat being drawn off or sent off. What about the solitary figure in Isaiah the prophet? Isaiah 53 focuses on the servant of Yahweh. We know that because we're Christians. We also know that because of Philip. Remember when Philip happens upon, in God's providence, that Ethiopian eunuch, and the Ethiopian eunuch happens to be reading Isaiah 53. It's just not been my experience in evangelism or witnessing, but hey, it's a great one. So the Ethiopian eunuch puts the ball right over the plate for Philip. Who's the prophet talking about here? What's Philip do? It's from this text he preaches Jesus. Well, in Isaiah 53, he's a man of sorrows. He's acquainted with grief. We hit, as it were, our faces from him. He has no comeliness. There's nothing about him that draws our eye. It's the solitary figure of the suffering servant of Yahweh that accomplishes the task Yahweh gives him, according to Isaiah 53. That's what's being played out here. That's what's being displayed here. That's what's being expressed here. You're gonna leave me. You're gonna depart from me. I'm gonna be alone, not me, Jim, but the Lord Jesus Christ is what he says. He says, each to his own. You'll be scattered each to his own and will leave me alone. But then note his affirmation. His affirmation, and yet I'm not alone. This is beautiful theology. This is such glorious stuff. And yet I am not alone. The Savior is confident. The Savior understands that the Trinity is not going to be dissolved. There's not going to be a breach, no dissolution of the triune God. I am not alone. He is comforting himself with these particular words. He knows the presence of the Father and the Spirit. They're not going to abandon him. They're not going to leave him all on his own. It's us that does that. Even though he's promised, according to 1418, to never leave us as orphans, it's in us still to scatter and to leave him alone. But he's confident that the Father and the Spirit will not leave him alone. And he is confident as well, because he knows his position. I would suggest also, just by way of a practical illustration or application right here, think of how this would comfort and encourage the disciples. Jesus is saying, in essence, that in this world, I have great tribulation. In this world, I am going to suffer. In this world, I am going to the hour, which means a shameful and horrifying death on the cross. And yet I know that the Father is with me. If the disciples were listening closely, you know what they would have gleaned? Well, he says it positively, I've overcome the world. But the disciples need to know, and we by extension, that in the midst of the tribulation that we face, in the midst of the hardship that we undergo, in the midst of the pressures and the animosity and the enmity directed toward the people of God, we will never walk alone. We always have the Father, the Son, and the Holy Spirit. So as Jesus rests in his confidence with reference to the presence of the Father, you're gonna scatter, you're gonna go to your own, and I'm gonna be alone, and yet I'm not alone. And then notice how he ends that, verse 32. He says, because the Father is with me. The confidence of the Lord Jesus in His Father's presence. I would suggest that this text helps us understand Psalm 22.1, Matthew 27. Preach Psalm 22, last Lord's Supper. Tried to show there that the cry of dereliction, what we call that, my God, my God, why hast thou forsaken me, is not as it's portrayed in modern hymnage. The Father turned his face from the Son. The Father just completely abandoned the Son. What's Jesus saying? He says, the Father is with me, even on the cross. My God, my God, why hast thou forsaken me? He can only praise us if he had that direct communion with God. So he says as much at the end of verse 32. This is a passage that helps us understand that this idea that the son was forsaken by God utterly or abandoned by God utterly is unbiblical. Jesus didn't have that view because the father is with me. Listen to Gil. He says, not only as the Son of God by virtue of union to him and as one with him, but as mediator. He says, in consequence of his promise to uphold him and assist him in his human nature. And though he withdrew his gracious and comforting presence from him, he bearing the sins and standing in the room instead of his people, yet not as powerful and supporting presence. The Father doesn't abandon the Son. There's not an utter forsaking of the Son by the Father. There's no dissolution of the Trinity. There's no dissolution of the hypostatic union. There's no sort of change in the warp and woof of all that is God. No! The Lord Jesus Christ knows where his confidence lie. It's not in the disciples, it is in his Father. It is in the Spirit. And then notice on the heels of this warning or alert, notice this encouragement in verse 33. These things I have spoken to you that in me you may have peace. In the world you will have tribulation, but be of good cheer, I have overcome the world. So the occasion of his purpose I think is interesting. These things I have spoken to you that in me you may have peace. Think about this with me for just a moment. If you were privy to the fact and had even alerted them to the fact that they were going to scatter, each to his own, and then leave you alone, what might be your tendency? What might be your inclination? I know mine. How dare you guys do something like that? How dare you scatter from me and leave me alone when this is my hour of greatest need according to my humanity? That's not what he does. Even in spite of scattering, even in spite of the to each his own or each to his own, even in spite of the fact that they're going to leave him alone, I speak these things because I want you to be at peace. I speak these things because I want your peace. Brethren, I think there's a world of peace and comfort from that particular statement for the regular ongoing sanctification that you and I engage at. We're not perfect. You didn't need to come this morning to church to hear that, but let's just thunder that one home. We're not perfect. Our sanctification is not always at a fever pitch. We're not the apex predator in terms of godliness and holiness. And we can conclude that he's ready to cut us off at the very smallest infraction. That's not what you get from the Savior. I know you guys are going to depart from me. I know you guys are going to scatter from me. I know you guys are going to leave me alone. My grand purpose in the discourse immediately is to give you peace. Christ is for our peace. He's prophetically announced as Prince of Peace according to Isaiah the prophet. We learn in Micah 5 that in him is peace. We know that Jesus pronounced peace upon his disciples in this very upper room in 1427. We know that he affects peace by the blood of his cross according to Colossians chapter one and verse 20. And we know that peace concretely realized is by God's grace and justification through faith in Jesus. Romans chapter five, therefore, having been justified by faith, we have what? We have peace with God. We have peace with God. So for Christ, what is important for these disciples is their peace. I like that. Christ knows that when we have peace, When we understand our place with reference to God, when we understand our purpose with reference to God's kingdom, when we take seriously that which is stipulated in Holy Scripture as the blood-bought children of God who have the Holy Spirit, It's from that vantage point that we advance the cause of Jesus Christ in this earth. We don't, as if it's somehow up to us, but we are instrumentally means of God in terms of preaching and teaching and raising men up and sending men out and planting local churches and helping the missionaries and all that sort of a thing. It's peace. Why do you think the apostles, we've seen it in Philippians chapter 2 verses 1 to 4, you see it in Ephesians 4 verses 1 to 6, endeavoring to keep the unity of the spirit and the bond of what? Peace. In the absence of peace, when we're all fighting together, are we moving the ball down the field? No. So Jesus says to his disciples on the eve of his crucifixion, now brethren, he's gonna pray John 17 and then go to Gethsemane and be arrested. So the hour is imminent. It's gonna take us a little longer than an hour to work through the high priestly prayer. I'm just, spoiler alert. It's gonna be more than an hour, but don't forget the timeframe. He speaks to them in the upper room or farewell discourse. He prays the high priestly prayer in chapter 17, and in chapter 18, the godless come upon him, led by Judas, to be arrested, to be delivered up to the Sanhedrin first, and then the Pontius Pilate, so he could give the kill or execution order to rid the world, as far as the unbelieving Jews were concerned, of this menace to society. So the hour has come. He's already said that. The hour is upon him. It's right now. And yet, Not yet, but in light of that, these things I have spoken to you, that in me you may have peace. They're going to scatter, they're going to desert, they're going to leave them alone. And yet he wants their peace. He really is a good savior, a very good savior. Notice, he then gives the reason for this statement. So the occasion or the purpose of the statement is in verse 33, peace. These things I have spoken to you that in me, you may have peace. Here's the reason for the statement. In the world, you will have tribulation. In the world, you will have tribulation. Now, this is going to surpass even the hour. When the hour comes, the Lord is taken from them, he's thrown up on that cross. Tribulation, difficulty, hardship, affliction for these disciples who love their master. perhaps had some conviction that, yeah, we shouldn't have departed from him. But Jesus is speaking according to what he's already said in John 15 at verse 28 to John 16 in verse four. He has told them, do not marvel if the world hates you. They hated me, of course they're gonna hate you. He says in chapter 16, they're gonna drive you out of the synagogues. They're gonna kill you and all the while think that they're doing service for God. So I speak these things in the upper room. I speak these things in John 13 to 16, so that in me you may have peace. Well, why do we need that peace, Lord? Because in this world, you will have tribulation. In this world, you will have suffering. In this world, there will be torment. There will be hardship and affliction. It's not just confined to the book of Job. It's not just confined to the patriarchs. It's not just Isaiah the prophet's lot. But you disciples, you apostles, and by extension all of us as disciples, there's going to be heartache. It's going to be affliction. When the world hates your master, they're going to hate you as well. And when the world can't get to your master, guess who they're coming after? His representatives here in the world. So Christ speaks these things because in the world you will have tribulation. This is the experience of the apostles, Acts 5. They had laid many stripes upon them, the apostles, and they left there rejoicing that they were counted worthy to suffer shame for the name of the Lord Jesus Christ. That bit in Acts 14, verse 22. The apostle Paul had been stoned to the point where persons supposed him to be dead. Stoned to the point where persons thought he was dead. Again, I probably would have needed a week off. Some golf. No, that wouldn't be probably appropriate after having been stoned by stones. And stones, of course, is that, throwing big rocks at somebody with the intention to hurt them or kill them. What does Paul do after he's stoned? He's dragged out of the city, supposed to be dead, the next day he gets up. And the next day he walks. And the next day he preaches. Oh, that same day. And he says this, or he takes this as his text. He says, through many tribulations, we must enter the kingdom of heaven. Nobody had to say, what do you mean, Paul? They knew what he meant. Like he says in Galatians 6, from now on, let no one trouble me, for I bear in my body the brand marks of Jesus. 2 Timothy 3, he elucidates or gives us a principle that all who desire to live godly in Christ Jesus will suffer persecution. 1 Peter 4, don't be surprised when you see fiery trials. Why would you be surprised? Has that ever been your reflex response? I can't believe they don't like me, I'm such a nice guy. But you serve the master and they hate the master, so therefore they're going to hate you as well. Peter says, don't be surprised by that. That's kind of the way it goes. The devil and his minions hate Christ and they hate the servants of Christ. So Jesus speaks this to them so that they might have peace. He says, in the world, you will have tribulation. That's a perpetual consequence for each and every one of us. All who desire to live godly in Christ Jesus will suffer persecution. But then note the specific content of his statement there, or his encouragement or exhortation. He says, but be of good cheer. I have overcome the world. Beautiful, isn't it? Be of good cheer. It means that, be of good cheer. Not peppy, happy, fake smile-ish, but be of good cheer. But it goes beyond that. In the world, you will have tribulation. Just having a smile on your face ain't going to steady you in the midst of that tribulation. The Word also has in its range to be firm or resolute in the face of danger or adverse circumstances. Be enheartened, be courageous is what Jesus is bidding that. Yeah, be happy. Your sins are forgiven. Yeah, be happy. I've overcome the world. But yeah, be courageous. Don't back down or kowtow to the godless magistrates of your generation who are gonna tell you that it's forbidden for you to preach Jesus in this city. Don't submit to godless, irreligious men. Don't submit insofar as they don't tell you to sin, Romans 13. But insofar as they tell you to sin, like you can't worship this Jesus, you can't preach this Jesus, I don't care what religion they are, I don't care what government they are, they don't have that prerogative. Jesus says, be courageous, be enheartened, be faithful, firm and resolute in the face of danger or adverse circumstances. Why? Because these men are going to be tasked with taking the gospel to Jerusalem, Judea, Samaria, and to the uttermost parts of the earth. How do they do that? Well, they do it with a backbone. You know, hands in the pocket, latte in the hand, little story times about Jesus. That ain't gonna get it. That's not gonna turn the Roman Empire upside down. That's not gonna shut the mouths of unbelieving Jews. That's not gonna advance the cause of Jesus Christ. We need what we see in the book of Acts. We need men resolved. We need Peter and John willing to go to jail. We need the apostle Paul willing to suffer all that he suffered for the cause of God and truth. We need the history of the church up until about our generation to stand fast. They're going to feed you to lions. What are you going to do? I know what I'm not going to do. I'm not going to recant. I'm not going to be a coward. I'm not going to say, well, it's really not that important anyway, so I don't want to go be lion food. The people of God throughout our blessed history as the church of God have stood fast. They've listened to the master. In the world, you will have tribulation, but they have good cheer. And then it's the impetus or the rationale or the very foundation for this. It's not be of good cheer because you're strong, be of good cheer because you're wise, be of good cheer because you went to Sunday school, be of good cheer for I have overcome the world. It's on that foundation that the church is to stand. It is on that foundation that these apostles stood by being clothed with the Spirit, by understanding the gospel of Jesus, by heeding the admonition to be of good cheer, to be resolute, to be courageous, to be those who had backbone. That's how the church advanced, brethren. It was a wonderful and a glorious time. And all through the history of the church, we have seen likewise. Let us not abandon that. Let us be of good cheer, because Jesus has overcome the world. So when he says this, I think it hearkens back to many of his statements, but 28 comes to mind. I leave the world and go to the Father. He leads the world through death, through resurrection, and then ascension on high. This going to the father is what he ends on to show them their rationale for why they are to be of good cheer. I've overcome the world. I'm enthroned or I will be enthroned at the right hand of my father. And when we look at the book of Acts, where does Peter go on the day of Pentecost? He goes to that throne and Christ there. When we look at the epistles of the New Testament, how do the apostles deal with the current state of affairs? They understand that he must reign till all of his enemies are made his footstool. They understand that Christ is head. He has been given a name that is above every name, that every king, every power, every authority, every dominion will be subject to that blessed Savior. That reality of Christ's current session provides the impetus for the church to do what she's supposed to do in terms of evangelism, in terms of missions, in terms of suffering, in terms of resistance, if necessary, if the government oversteps their boundaries and tells us not to submit to God. It's the fact that Christ has overcome the world. It's the fact that he has done what no one could have done save him, the son of God, taking to himself our humanity in order to live, to die, and to be raised again for us. And I think it beautifully jives with what he says in the Great Commission. Great Commission, he begins with his omnipotence, All authority in heaven and on earth has been given to me. And he ends on his omnipresence. And lo, I am with you always, even to the end of the age. And then consider the book of Revelation. I've told you before, in Revelation 2 and 3, we're gonna be done here soon, but in Revelation, the hour has come. But the reality is in Revelation 2 and 3, what are the churches in Asia Minor exhorted? Each one, all seven, to Him who overcomes, to Him who overcomes, to Him who overcomes, to Him who overcomes, to Him who overcomes. What do you think the theme is? You should overcome. When you get to the Lake of Fire in Revelation 21.8, guess who's in that Lake of Fire? Along with the adulterers, along with the sorcerers, along with the idolaters, the cowardly. Who's the cowardly in the lake of fire? It's those who didn't overcome. It's those who didn't listen to what the Spirit says to the churches in Revelation 2 and 3. And specifically in Revelation 3 in verse 21, we have Jesus assert that glorious reality of his having overcome the world. So the church in Laodicea, which arguably is one of the worst, he says to him who overcomes, I will grant to sit with me on my throne as I also overcame and sat down with my father. on His throne. Well, in conclusion, in terms of the immediate context, I think there's a great deal of encouragement here for the people of God. They have been saved by Jesus. They didn't make this announcement, verse 30, on their own. They made this announcement, even though they weren't fully in the light yet, by God's grace. It's akin to when Peter says, Thou art the Christ, the Son of the living God. Jesus doesn't congratulate Peter for having successfully answered. He says, Blessed are you, Simon Bar-Jonah, for flesh and blood did not reveal this to you, but my Father who is in heaven. They've been saved. It's theirs blessing to suffer for him. You don't get sad, downcast apostles in the book of Acts. You get mighty warriors. You get David's mighty men going from city to city, going everywhere they can go with the gospel. If they meet the Jewish whip or the Roman rod, they rejoice because they were counted worthy to suffer shame for his name. You don't get a bunch of meek, mealy-mouthed whiners, Nancy boys, that wouldn't want to stand up and proclaim Christ's name and crucify. As well, they will know God's presence in the midst of their sufferings. Jesus lays that down as a maxim. You may depart from me, but I'm not alone because the Father is with me. They should internalize that because God Almighty is with us. As well, they will be of good cheer in the midst of their sufferings. They will be sustained by the triune God. I think we see the glory of the Savior. His kindness is on display. This gentle reproof or tacit reproof in verse 31, do you now believe? Brother, I don't think that's how we'd answer. We'd want to, you know, slap him. Come on, guys. Come on. You're just now getting to this point? Yeah, they're just now getting to this point, and Jesus knows that. And Jesus is kind to them in the midst of that. The kindness is seen in his desire for their peace, even though he knows they're going to abandon him. Well, you know, once you get your act together, you finish scattering to your own and forget, you know, forget, you know, or stop, you know, leaving me alone, then I'll make sure I convey peace to you. No, I want you to have peace. I want you to have peace. That's our Savior. As well, the kindness is seen and is warning to them. In verse 33, you will have tribulation. If you're not a believer in Jesus Christ this morning, I want to encourage you to believe. I want to encourage and exhort you to come to the Savior, because everything I mentioned earlier is true. God's a holy God. We're sinful men. We deserve His punishment. We deserve His wrath and His curse, both in this life and that which is to come. That's a settled reality. The way of access to the Father is through this Son, the Lord Jesus. You look to him in faith and you will have everlasting life. It is most blessed. It is most wonderful. It is most glorious. With reference to our Jesus, he tells you what discipleship is gonna look like. Jesus isn't Benny Hinn. Jesus isn't Joel Osteen. Jesus isn't Kenneth Copeland. Jesus tells them, in the world, you will have tribulation. Have you ever gotten into a situation where you realized that the reason you got into that situation is perhaps you weren't told all the particulars involved in that situation? Say, for instance, you bought a used car. You drive it off the lot and a wheel falls off. Wait a minute, I don't remember the guy cautioning me about that. Jesus isn't that way with his disciples. You come to the Lord Jesus, your sins are forgiven. You receive his righteousness so that you'll enter into the very presence of God Almighty. It's most glorious and most excellent, most wonderful. But in this world, you will have tribulation. All the things that I mentioned earlier are true. If they hate God, they're going to hate the servant of God. And there's times when they express that enmity and that animosity and violence and imprisonment. We just read this morning in Pakistan, a woman and her daughter. The woman's shot and killed. The daughter's shot. She's in the hospital. Like that. This man is without a wife and with a daughter that's severely injured. Why? What was their crime? Were they running out of a bank with a bag of loot? No, they were Christians. We read of Eritrea. We read of Iran. We read all the time. We go from place to place, and what do we hear? That same animosity, that same enmity expressed to the people of God. But all that notwithstanding, Jesus is altogether lovely and chief among 10,000, and the people of God who suffer for Him suffer like you see in Acts 5. They rejoiced because they were counted worthy to suffer shame for his name. So don't tarry, don't resist, don't wait, don't hold off, but rather by God's grace, look to Jesus in faith and have everlasting life. And for the people of God, the believers in Christ, let us stand fast. Let us be of good cheer. Let us be resolute. Let us be determined. Let us be enheartened. Let us be encouraged. And with courage, do what God has called us to do in terms of shining as lights in a crooked and perverse generation and holding forth the wonderful truth of God Almighty. Well, let us pray. Our Father in heaven, thank you for your word and thank you for the clarity of our Savior's instruction here. Thank you for what we have in the gospel of our salvation, even the forgiveness of sins and a righteousness that does avail with you. And God help us to be of good cheer, help us to stand fast, help us to persevere by your grace and for your glory. And we pray this in Jesus' name, amen. Well, you can turn with me in your hymn books to number 572, 572 we'll stand as we sing God's praise. Son and to the Holy Ghost, as it was in the beginning, is now and ever shall be.