| Home | New Testament Studies | John Table of Contents | Previous Section | Next Section |
??JOHN 14
JOHN 14
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
| UBS4 | NKJV | NRSV | TEV | NJB |
| Jesus, the Way to the Father | The Way, the Truth, and the Life | The Believers' Relation to the Glorified Christ | Jesus, the Way to the Father | Farewell Discourses (13:31-14:31) |
| 14:1-14 | 14:1-6 | 14:1-7 | 14:1-4 | 14:1-4 |
| 14:5 | 14:5-7 | |||
| The Father Revealed | 14:6-7 | |||
| 14:7-11 | ||||
| 14:8-14 | 14:8 | 14:8-21 | ||
| The Answered Prayer | 14:9-14 | |||
| 14:12-14 | ||||
| The Promise of the Spirit | Jesus Promises Another Helper | The Promise of the Holy Spirit | ||
| 14:15-24 | 14:15-18 | 14:15-17 | 14:15-17 | |
| Indwelling of the Father and the Son | 14:18-24 | 14:18-20 | ||
| 14:19-24 | ||||
| 14:21 | ||||
| 14:22 | 14:22-31 | |||
| The Gift of His Peace | 14:23-24 | |||
| 14:25-31 | 14:25-31 | 14:25-31 | 14:25-26 | |
| 14:27-31a | ||||
| 14:31b |
READING CYCLE THREE (see "Bible Interpretation Seminar")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
CONTEXTUAL INSIGHTS TO JOHN 14:1-31
Remember, John uses dialogue to communicate truth!
are emphasized
WORD AND PHRASE STUDY
?JOHN 14:1-7
NASB (UPDATED) TEXT: JOHN 14:1-7
1"Do not let your heart be troubled; believe in God, believe also in Me.
2In My Father's house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you.
3If 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.
4And you know the way where I am going." 5Thomas said to Him, "Lord, we do not know where You are going,
how do we know the way?" 6Jesus said to him, "I am the way, and the truth, and the life; no one comes to the Father but through
Me. 7If you had known Me, you would have known My Father also; from now on you know Him, and have seen Him."
14:1 "Do not let your heart be troubled" This is a PRESENT PASSIVE IMPERATIVE with NEGATIVE PARTICLE, which usually means to stop an act already in process. "Stop letting your hearts be troubled" (cf. John 14:27). Jesus' comments about leaving had caused great anxiety.
▣ "your heart" Notice the PLURAL. Jesus was speaking to all eleven. The Hebraic usage of "heart" implies the entire person: mind, will, and emotions (cf. Deut. 6:5; Matt. 22:37).
▣ "believe in God; believe also in Me" These are
The grammatically balanced structure of this verse shows that Jesus is claiming equality with God. Also remember that these were Jews who were committed to monotheism (cf. Deut. 6:4-6) and yet recognized the implications of Jesus' statement. It is one thing to believe in a Supreme Being and it is quite another to be a Christian. This phrase focuses not on a doctrinal creed, but on personal faith in Jesus Christ. This faith in Him as the Messiah is about to be severely tested by the events on the next day!
SPECIAL TOPIC: FAITH, BELIEVE, OR TRUST
14:2 "In my Father's house" "House" is used in the OT of the tabernacle or the temple (cf. 2 Samuel 7), however, in this context it obviously implies the family quarters of God in heaven or dwelling with Him in His temple (cf. Ps. 23:6; 27:4-6).
SPECIAL TOPIC: THE HEAVENS AND THE THIRD HEAVEN
| ▣ | |
| NASB, NRSV, REB | "dwelling places" |
| NKJV | "mansions" |
| TEV, Peshitta | "rooms" |
| NJB | "many places" |
The KJV translation, "mansions," is misleading. The Greek term meant "permanent dwelling places" (cf. John 14:23) without the idea of lavishness. The imagery is that believers shall all have their own rooms in the Father's home (cf. TEV, NJB), much like a boarding house where all eat together daily.
It is also interesting that this is from the same Greek root as "abide," which is such a key concept (cf. John 15) in John. Our abode with the Father consummates with our abiding in the Son.
SPECIAL TOPIC: "ABIDE" IN JOHN'S WRITINGS
This ("if it were not so. . .") is a partial SECOND CLASS CONDITIONAL which is called "contrary to fact." There are many examples available. This phrase is difficult to translate; here are some examaples.
NASB, REB, NIV, Peshitta "if it were not so, I would have told you" NKJV "if it were not so, I would have told you" TEV "I would not tell you this if it were not so" NJB, NET "otherwise I would have told you" Young's Literal Translation "and if not, I would have told you" New Berkely Version "If this were not so, I would have told you" Williams Translation "if there were not, I would have told you"
SPECIAL TOPIC: GREEK GRAMMATICAL TERMS, VII
▣ "I go to prepare a place for you" This does not mean to imply that heaven, in a physical sense, was not prepared before this, but that Jesus' life, teachings, and death allows sinful mankind to approach and dwell with a holy God. Jesus goes before believers as their guide and forerunner (cf. Heb. 6:20). He prepared heaven by His death and resurrection.
14:3 "If I go" This is a THIRD CLASS CONDITIONAL SENTENCE, which means potential action. Jesus has told them He is returning to the Father soon (i.e., John 6:62; 7:33; 14:2,12,28; 16:5,10,17,28; 20:17; see SPECIAL TOPIC: ASCENSION) and He will prepare a place for them by His actions in the next few hours!
The Help for Translators from United Bible Societies on John by Newman and Wider says that this clause should be understood in a temporal sense of "after I go" or "when I go" or "since I go" (p. 456).
▣ "I will come again and receive you to Myself" This refers to believers joining Jesus at either
This face-to-face fellowship with Jesus reflects Jesus' and the Father's fellowship (cf. John 1:1,2). Christians will participate in the intimacy between Jesus and the Father (John 14:23; 17:1ff).
The VERB used here, "receive" (paralambanō), implies "welcome a person." Heaven is personal fellowship with God (see SPECIAL TOPIC: KOINŌNIA [fellowship]). This is different from John 1:12 (lambanō). It is difficult to ascertain the exact semantic overlapping of these two terms; often they are synonymous.
▣ "where I am, there you may be also" Heaven is where Jesus is (cf. John 17:24)! Heaven is really face-to-face fellowship with the Triune God (see John 12:26)! The NT is unclear exactly when the full fellowship occurs.
The Bible is surprisingly silent about the afterlife. A good brief book is William Hendriksen's, The Bible On the Life Hereafter.
SPECIAL TOPIC: WHERE ARE THE DEAD?
14:4 "you know the way" There is an ancient variant which tries to explain what Jesus meant.
The UBS4 gives the short reading (#1) a "B" rating (almost certain).
Jesus' statement causes Thomas to express his doubt about knowing the way. Jesus' answer is expressed in three terms often used in the OT (i.e., way, truth, life).
14:6 "I am the way" This is one of Jesus' "I Am. . ." statements. In the OT, biblical faith was spoken of as a lifestyle path (cf. Deut. 5:32-33; 31:29; Ps. 27:11; 119:105; 139:24; Pro. 6:23; 10:17; Isa. 35:8; Matt. 7:14). The title of the early church was "the Way" (cf. Acts 9:2; 19:9,23; 24:14,22). Jesus was emphasizing that He was and is the only way to God (i.e., John 10:7-9; Acts 4:12; 1 Tim. 2:5; 1 John 5:10-12). This is the theological essence of John's Gospel (i.e., John 20:30-31)! Lifestyle good works are an evidence of personal faith (cf. Eph. 2:8-9,10), not a means of righteousness. See note at John 8:12.
This is one of the powerful "I Am" statements of Jesus in the Gospel of John (cf. John 6:35; 8:12; 10:7,11; 11:25; 14:6; 15:1). These clearly express His understaanding of who He was and why He was sent from the Father (i.e., Matt. 1:21; John 1:1-14; 14:8-9; 1 John 3:5,8).
SPECIAL TOPIC: THE PATH, THE WAY
▣ "the truth" The term "truth" in Greek philosophy had the connotation of "truth" versus "falsehood" or "reality" versus "illusion." However, these are Aramaic-speaking disciples who would have understood Jesus to be speaking in the OT sense of truth which was "faithfulness" or "loyalty" to YHWH's revelation of Himself (cf. Ps. 26:3; 86:11; 119:30). Both "truth" and "life" characterize "the way." The term "truth" is often used in John to describe divine activity (cf. John 1:14; 4:23-24; 8:32; 14:17; 15:26; 16:13; 17:17,19).
SPECIAL TOPIC: BELIEVE, TRUST, FAITH AND FAITHFULNESS (OT)
▣ "the life" The "life" is zoā, used by John to describe the life of the New Age. In the OT, a believer's lifestyle faith is spoken of as a path unto the life (see full list at "the way," v. 6). All three of these terms are related to lifestyle faith which is found only in personal relationship with Jesus Christ.
▣ "no one comes to the Father but through Me" What a shocking claim! It is very restrictive but also very obvious that Jesus believed that only through a personal relationship with Himself can one know God (cf. John 10:7-9; Acts 4:12; 1 Tim. 2:5; 1 John 5:10-12). This has often been called "the exclusivistic scandal" of Christianity. There is no middle ground here. This statement is true or Christianity is false!
A word must be said about this exclusivistic statement. There is no denying that Jesus is the only way of forgiveness and restoration of fellowship with the Father (i.e., John 3:16; 1 John 5:10-12)!!!
However, it implies that the hearers/readers have heard the gospel message. What about those who lived before Jesus? Obviously from the OT many had faith in YHWH but did not know about the Messiah. Two good examples of Gentiles being saved without much knowldege is Naaman, the Syrian general in 2 Kings 5 and the city of Nineveh in the book of Jonah.
What about those who never had a chance to hear the gospel or those who could not understand (i.e., because of age, retardation, isolation)? This question cannot be answered from Scripture. I think many modern people are perplexed by this question.
So let me share my understanding. I do not think God will hold people to condemnation for information they do not have. Now, it is true that all humans have some knowledge of God from His creation (i.e., natural revelation, cf. Ps. 19:1-6; Romans 1-2). But the theological result of this knowledge is clearly shows to not be adequate for salvation (i.e., Rom. 3:23)!
For me, I have come to trust the merciful character of the unchanging Creator God. Our only hope is in Him. Though I cannot answer the question about those who have never heard, I trust God will do the fair and merciful thing! I do not know what that will be.
I hope that you do not take what I have said as an excuse not to share the gospel. There is an urgency in Scripture for evangelism (i.e., Luke 24:46-47; Matt. 28:19-20; Acts 1:8; 1 Pet. 3:15).
SPECIAL TOPIC: ETERNAL PUNISHMENT
14:7 "If" There is a manuscript variant connected to the type of CONDITIONAL SENTENCE. The United Bible Societies' Greek text supports the FIRST CLASS CONDITIONAL SENTENCE, as do the ancient Greek manuscripts P66, א, and D. This would then be translated "if you had known Me and you do, then you would have known My Father, which you do."
It may be a SECOND CLASS CONDITIONAL SENTENCE, which is often called "contrary to fact." The translation would then be "if you had known Me, which you have not, then you would have known My Father, which you do not." This is supported by manuscripts, A, B, C, Db, K, L, and X. This is a difficult statement because we assume that the Apostles had already believed unto salvation in Jesus as the Messiah sent by YHWH. This new and ultimately exclusive truth must have been very difficult for them to grasp. John's Gospel seems to speak of levels of belief. The context seems to support the SECOND CLASS CONDITIONAL. Also notice the same condition in John 14:2,28. The UBS4 cannot decide which is original!
SPECIAL TOPIC: GREEK GRAMMATICAL TERMS, VII
▣ "you had known Me" Jesus is addressing the entire Apostolic group again (cf. John 14:9). The term "know" is used in the OT sense, which speaks of intimate personal relationship, not just cognitive knowledge (cf. Gen. 4:1; Jer. 1:5).
▣ "you would have known my Father also" To see Jesus is to see God (cf. John 1:14-18; 5:24; 12:44-45; 2 Cor. 4:4; Col. 1:15; Heb. 1:3)! Jesus is the perfect revelation of the invisible God. No one who rejects Jesus can claim to know God (cf. 1 John 5:9-12).
SPECIAL TOPIC: THE FATHERHOOD OF GOD
?JOHN 14:8-14
NASB (UPDATED) TEXT: JOHN 14:8-14
8Philip said to Him, "Lord, show us the Father, and it is enough for us."
9Jesus said to him, "Have I been so long with you, and yet you have not come to know Me, Philip? He who has seen Me
has seen the Father; how can you say, 'Show us the Father'? 10Do you not believe that I am in the Father, and the Father
is in Me? The words that I say to you I do not speak on My own initiative, but the Father abiding in Me does His works. 11Believe
Me that I am in the Father and the Father is in Me; otherwise believe because of the works themselves. 12Truly, truly, I say to you,
he who believes in Me, the works that I do, he will do also; and greater works than these he will do; because I go to the Father.
13Whatever you ask in My name, that will I do, so that the Father may be glorified in the Son. 14If you ask Me anything
in My name, I will do it.
14:8 "Philip said to Him" The group of twelve Apostles is divided into three groups that are always listed together. Philip is always listed first in the second grouping. I think these men rotated back home periodically to check on their families. Apparently Philip
Jesus answers by affirming that when Philip had seen and known Him, he had seen and known God (cf. Col. 1:15; Heb. 1:3)!
SPECIAL TOPIC: APOSTLES' NAMES
| ▣ | |
| NASB, Peshitta | "it is enough for us" |
| NKJV | "it is sufficient for us" |
| NRSV | "we will be satisfied" |
| TEV | "that is all we need" |
| NJB | "then we shall be satisfied" |
| REB | "we ask no more" |
These disciples apparently wanted some type of confirmation just like the Pharisees. However, believers must walk by faith and not depend on sight (cf. 2 Cor. 4:18; 5:7) in spiritual matters. Trust is the issue! Jesus had clearly and repeatedly demonstrated His heavenly origin and message. It seems in many ways these disciples did not fully understand until after Calvary and the resurrection.
14:9 "Have I been so long with you" Notice this is PLURAL. Philip asked the question that all of them were thinking.
▣ "and yet you have not come to know Me" This is a PERFECT ACTIVE INDICATIVE of the word "know." Here, the focus is on both
▣ "He who has seen Me has seen the Father" This is a PERFECT ACTIVE PARTICIPLE and a PERFECT ACTIVE VERB which means "has seen and continues to see." Jesus fully reveals Deity (cf. John 1:18; Col.1:15; Heb. 1:3). This is a major doctrinal affirmation. To see Jesus caring for
is a clear picture of YHWH! If it is not true, Christianity is a lie!
When dealaing with texts such as this, which relate to the intimacy between the Father and the Son, readers must realize
14:10 Jesus' question is SINGULAR and addressed directly to Philip; in Greek it expects a "yes" answer.
SPECIAL TOPIC: "ABIDING" IN JOHN'S WRITINGS
▣ "you. . .you" The first "you" is SINGULAR, referring to Philip. The second "you" is PLURAL, referring to the Apostolic group (cf. John 14:7, 10).
▣ "The words that I say to you I do not speak on My own initiative" Jesus was acting on the Father's behalf in all things (cf. John 14:24; 5:19,30; 7:16-18; 8:28; 10:38; 12:49). Jesus' teachings are the very words of the Father (cf. John 14:24).
While Jesus was with the Apostles, He was incarnate Deity (i.e., John 1:1-14; Col. 1:15-23; Phil. 2:6-11; Heb. 1:1-3), but He was subservient to the Father. This is not meant to be a revelation of inequality among the Trinity, but a temporary reality (i.e., Phil. 2:7). In some texts the superiority of the Father is very clear (i.e., 1 Cor. 15:24-28).
SPECIAL TOPIC: THE TRINITY III., IV.
▣ "but the Father abiding in Me does His works" This fellowship between the Father and the Son (i.e., John 7:14; 8:28; 10:38), which is emphasized in Jesus' High Priestly prayer of John 17, becomes the basis for the "abiding" of believers in Christ in John 15.
John's Gospel reveals salvation as
14:11 "Believe Me" This is a PRESENT ACTIVE IMPERATIVE, PLURAL or a PRESENT ACTIVE INDICATIVE, PLURAL (some grammatical ambiguity, as in John 14:1). This is addressed to the whole group in the Upper Room.
There is a manuscript variant of some significance in the opening phrase of this verse.
SPECIAL TOPIC: FAITH, BELIEVE, OR TRUST, E. #5
▣ "otherwise believe because of the works themselves" Jesus tells them to believe in His works (cf. John 5:36; 10:25,38). His works fulfilled OT prophecy. His works reveal who He is, as well as who the Father is (v. 9). The Apostles, like all of us, had to grow in faith.
14:12 "Truly, truly" See note at John 1:51.
▣ "believes. . .he will do" Believing is not a mental activity alone but an action-oriented word. The phrase "he can do even greater things" is a FUTURE ACTIVE INDICATIVE which should be translated "he will do greater things." This is a shocking statement, possibly referring to
The last phrase "he will do" is crucial to biblical Christianity. As the Father sent the Son, the Son sends his disciples (see SPECIAL TOPIC: SEND, C.)! Being "in Christ," having "eternal life," means an active "Great Commission" heart and mind. Christianity is not a creed or something we receive for a rainy day. It is a new orientation of life, a new worldview! It changes everything! It must become an intentional, daily, kingdom-oriented, sacrificial lifestyle.
The church must recapture
▣ "I go to the Father" This theme was repeated often in the Upper Room discourse (cf. John 14:12,28; 16:5,10,17,25; also note 7:33; 20:17).
14:13-14 "Whatever you ask in My name that will I do" Notice that Jesus claims that He will answer believers' prayers based on His character.
To pray in Jesus' name does not involve a magic formula, said at the end of our selfish prayers, but praying in the will and character of Jesus.
This is a good example of the need to consult parallel passages before making dogmatic statements on biblical subjects. One must balance "whatever we ask" with
The name of Jesus represents His character. It is another way of referring to the mind and heart of Jesus. This phrase appears often in John (cf. John 14:13-14,26; 15:16; 16:23-26). The more like Christ one is, the more likely the prayers are to be answered in the affirmative. The worst thing God could do spiritually to most believers is answer their selfish, materialistic prayers. See note at 1 John 3:22.
SPECIAL TOPIC: PRAYER, UNLIMITED YET LIMITED
SPECIAL TOPIC: EFFECTIVE PRAYER
SPECIAL TOPIC: The Name of the Lord
▣ "if" This is a THIRD CLASS CONDITIONAL SENTENCE, which means potential action.
▣ "ask Me anything" Usually believers are encouraged to pray
This verse is the only verse in John's Gospel where Jesus directs prayer to Himself (v. 13).
This may be the reason why some ancient Greek manuscripts omit "Me" (i.e. MSS, A, D, L, and some Old Latin, Vulgate, Coptic, Ethiopian, and Slavic versions). It is included in MSS P66, P75, א, B, W, and some Old Latin, Vulgate, and Syrian versions. The UBS4 rates its inclusion as "B" (almost certain).
?JOHN 14:15-17
NASB (UPDATED) TEXT: JOHN 14:15-17
15"If you love Me, you will keep My commandments. 16I will
ask the Father, and He will give you another Helper, that He may be with you forever; 17that is the Spirit of truth, whom the
world cannot receive, because it does not see Him or know Him, but you know Him because He abides with you and will be in you."
14:15 "If you love Me, you will keep My commandments" This is a THIRD CLASS CONDITIONAL SENTENCE which speaks of potential action. Love for God in Christ is expressed by obedience.
"Keep" is a FUTURE ACTIVE INDICATIVE used as a PRESENT IMPERATIVE (Friberg, Analytical Greek New Testament, p. 337). Obedience is extremely important and is the evidence of true conversion (cf. James and 1 John).
The NKJV has the IMPERATIVE "keep My commandments," which is supported by MSS A, D, W, the Vulgate, and many Church Fathers. The UBS4 gives the FUTURE ACTIVE INDICATIVE a "C" rating (considerable doubt), which is supported by MSS B, L, and the Copitc Version, as well as several Church Fathers.
Obedience is linked to so many other doctrines.
14:16 "He will give you" See note at John 14:26.
| ▣ | |
| NASB, NKJV, TEV | "another Helper" |
| NRSV, NET | "another Advocate" |
| NJB | "another Paraclete" |
| REB | "another to be your advocate" |
| Peshitta | "another Comforter" |
The term "another" (from John 14:16) translates a Greek term (allos) that means "another of the same kind." The Holy Spirit has been called "the other Jesus" by G. Campbell Morgan.
The second term, the Greek term "parakletos", comes from the PREPOSITION para ("beside") and a VERB ("call"). This compound is used
The translation of the NOUN "advocate" (parakletos) comes from the Roman legal system. The translation "Comforter" was first used by Wycliffe and reflects the use of the VERB form (parakaleo) in the Septuagint (i.e., 2 Sam. 10:4; 1 Chr. 19:3; Job 16:2; Ps. 69:20; Eccl. 4:1; Isa. 35:4). It may be the ANTONYM of Satan (the accuser).
Both Philo and Josephus used the word in the sense of "intercessor" or "adviser."
Dale Moody, The Word of Truth, p. 48, has a good outline of John's discussion of the Spirit and His role (John 14-16).
Millard Erickson, Christian Theology, 2nd ed., p. 357, characterizes His work in a different way.
SPECIAL TOPIC: JESUS AND THE SPIRIT
▣ "that He may be with you forever" Three different PREPOSITIONS are used in reference to the Holy Spirit.
Notice the Holy Spirit is with us, by us, and within us. It is His job to manifest the life of Jesus in believers. He will stay with them until the end of the age (cf. John 14:18; Matt. 28:20).
Notice the Spirit is called "He." This implies the Spirit is personal. Often in KJV the Spirit is addressed by "it," but this is because the term "spirit" in Greek is NEUTER (cf. John 14:17,26; 15:26). He is the third person of the Trinity. The term Trinity is not a biblical term, but if Jesus is divine and the Spirit is a person, then some kind of tri-unity is involved. God is one divine essence but three permanent, personal manifestations, cf. Matt. 3:16-17; 28:19; Acts 2:33-34; Rom. 8:9-10; 1 Cor. 12:4-6; 2 Cor. 1:21-22; 13:14; Eph. 1:3-14; 2:18; 4:4-6; Titus 3:4-6; 1 Pet. 1:2).
SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT
SPECIAL TOPIC: FOREVER ('olam and aiōnios).
14:17 "the Spirit of truth" "Truth" here has the same connotation as John 14:6 (cf. John 15:26; 16:13; 1 John 4:6). He is the opposite of Satan, the father of lies (cf. John 8:44).
SPECIAL TOPIC: SPIRIT IN THE BIBLE
▣ "whom" "This" is NEUTER to agree with the term "spirit" (pneuma). However, elsewhere in Greek a MASCULINE PRONOUN is used (cf. John 14:26; 15:26; 16:7,8,13,14). The Holy Spirit is really not male or female; He is spirit. It is important to remember that He is also a distinct personality.
SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT
▣ "the world cannot receive" The Holy Spirit can only be appropriated by those who have faith in Christ (cf. John 1:10-12). He provides everything the believer needs (cf. Rom. 8:1-11). The unbelieving world (kosmos) cannot understand or appreciate spiritual things (cf. 1 Cor. 2:14; 2 Cor. 4:4). They did not know the Father (cf. John 7:28; 15:21; 17:25), therefore, they cannot know the Son or the Spirit!
SPECIAL TOPIC: PAUL'S USE OF KOSMOS (world)
▣ "because it does not see Him" This relates to vv. 8-10.
▣ "know. . .know" This is probably another double entendre of John. The Hebrew connotation would be intimate, personal relationship (cf. Gen. 4:1; Jer. 1:5). The Greek connotation would be cognitive knowledge. The gospel is both personal and doctrinal.
▣ "He abides with you" Abiding is a key concept in John's writings (i.e., John 15). The Father abides in the Son and the Son in the Father. The Spirit abides in believers, and believers abide in the Son and the Father (v. 20). This abiding is PRESENT TENSE, not an isolated decision or emotional response. This is the restoration of the intimate fellowship of the Garden of Eden! See fulll note in the Special Topic below.
SPECIAL TOPIC: "ABIDING" IN JOHN'S WRITINGS
▣ "and will be in you" This can be understood as "among you" (PLURAL, cf. NRSV footnote) or "in you" (PLURAL, cf. NASB, NKJV, NRSV, TEV, and NJB). The indwelling of the believer by God is a wonderful promise.
The NT asserts that all three Persons of the Trinity indwell believers.
There is a Greek MSS variant here related to the VERB
The UBS4 gives option #1 a "C" rating, meaning the translation committee could not decide which one is original. In a theological sense, both are true.
?JOHN 14:18-24
NASB (UPDATED) TEXT: JOHN 14:18-24
18"I will not leave you as orphans; I will come to you. 19After
a little while the world will no longer see Me, but you will see Me; because I live, you will live also. 20In that day you will know
that I am in My Father, and you in Me, and I in you. 21He who has My commandments and keeps them is the one who loves Me; and
he who loves Me will be loved by My Father, and I will love him and will disclose Myself to him." 22Judas (not Iscariot) said to Him,
"Lord, what then has happened that You are going to disclose Yourself to us and not to the world?" 23Jesus 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 abode with him. 24He
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."
14:18 "I will not leave you as orphans; I will come to you" Jesus fulfilled every promise He had made to these disciples on the Sunday evening after the Passover in His first post-resurrection appearance to them in the upper room (cf. John 20:19-31).
Some commentators, however, see the context as referring to
14:19 "After a little while the world will see Me no more, but you will see Me" John 14:20 shows that this refers to the post-resurrection appearances of Jesus. This is the statement which Judas (not Iscariot) picks up on in John 14:22 to ask Jesus another question. The disciples were still expecting Him to set up an earthly Messianic Kingdom (i.e., Matt. 20:20-28; Mark 10:35-45; Acts 1:6) and were greatly confused when He said, "the world will not see Me." Jesus' answer to Judas' (not Iscariot) question in John 14:23 and 24 was that He will manifest Himself in the life of individual Christians and thereby the world will see Him through them!
▣ "because I live, you will live also" The resurrection of Jesus was God's demonstration of His power and willingness to give eternal life (cf. Rom. 8:9-11; 1 Cor. 15:20-23,50-58).
I am becoming more and more convinced that only God, the Creator, has eternal life. Adam and Eve did not (i.e., the tree of life). God gives mortality only to those who trust/believe in His only Son (i.e., limited immortality).
This thought impacts one's views of "eternal punishment." I hope the following theological studies will be eye opening for you.
SPECIAL TOPIC: ETERNAL (aiōnios)
14:20 "In that day" This phrase is usually used in an eschatological sense, but here it may refer to the post-resurrection appearances of Jesus or to the coming of the fullness of the Spirit on Pentecost.
SPECIAL TOPIC: The Day of the Lord (NT)
▣ "you will know" Often "know" has the Hebrew connotation of personal fellowship, intimate relationship, but here it is followed by "that" (hoti), which clarifies the cognitive content. This word, like "believe," has a double meaning. John chooses these kinds of words to express the gospel. Believers know Him (believe in Him), but also know truths about Him (believe that).
SPECIAL TOPIC: JOHN'S USE OF THE VERB "BELIEVE", D.
▣ "I am in my Father and you are in Me, and I in you" John often emphasizes the unity of Jesus and the Father (cf. John 10:38; 14:10-11; 17:21-23). He adds the truth that as the Father and Jesus are intimately linked, so too, Jesus and His followers (cf. John 17)!
14:21 "He who has My commandments and keeps them" These are two PRESENT PARTICIPLES. Obedience is crucial (see note at John 14:15; and SPECIAL TOPIC: KEEP). It is the evidence of true conversion (cf. John 14:23).
The Apostles were Jewish and often used Semitic idioms in their writings. The Jewish prayer that begins every worship time was from Deut. 6:4-5, and was called the shema, which meant to "hear so as to do"! This is the point of John's comment (cf. James 2:14-26).
SPECIAL TOPIC: LISTEN, HEAR (shema)
▣ "and will disclose Myself to him" This refers to either
Jesus believed and asserted that He
the Father. For believers this authoritative word spoken by Jesus recorded by Apostolic writers is the only source of clear information about God and His purposes (see SPECIAL TOPIC: INSPIRATION). Believers affirm that the authority of Jesus and Scripture (properly interpreted) are the ultimate authority; reason, experience, and tradition are helpful, but not ultimate (see Seminar Lecture Notebook, "Introduction," II. C.
There is fluidity between the work of the Spirit and the Son. G. Campbell Morgan said the best name for the Spirit is "the other Jesus."
SPECIAL TOPIC: JESUS AND THE SPIRIT
14:22 See note on John 14:19.
▣ "Judas (not Iscariot)" This was another name for Thaddaeus (cf. Matt. 10:3; Mark 3:18).
SPECIAL TOPIC: CHART OF THE APOSTLES' NAMES
14:23 "If" This is a THIRD CLASS CONDITIONAL SENTENCE which speaks of potential action. The disciples' love for Jesus will be seen in
▣ "we will come to him and make Our abode with him" What a staggering statement! The Creator and the Messiah will indwell (note 1 John 1:3; 2:24; 2 John v. 9), abide, and remain with believers all their lives and into eternity! This is the reversal of the fall of the Garden of Eden.
SPECIAL TOPIC: THE FALL OF MANKIND
14:24 "He who does not love Me does not keep My words" Love is defined as obedience! Love is the one thing Satan cannot counterfeit!
▣ "you" The exegetical question is "To whom does this 'you' refer?" Grammatically the PRONOUN is in the VERB, "hear" (PRESENT ACTIVE INDICATIVE, SECOND PERSON PLURAL). It could refer to
▣ "words. . .not Mine, but the Father's who sent Me" Again, Jesus clearly states that His origin and message are from the Father. Not only is the Trinity a mystery, but so too, the subordination of the Son (cf. Phil. 2:7). The priority of the Father is clearly stated in John 14:28; 1 Cor. 15:24-28; and here!
SPECIAL TOPIC: TRINITY, III., IV.
▣ "the Father who sent Me" The NT expresses this truth in two ways.
For a good brief discussion, see Hard Sayings of the Bible, pp. 503-505.
?JOHN 14:25-31
NASB (UPDATED) TEXT: JOHN 14:25-31
25"These things I have spoken to you while abiding with you. 26But
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 that I said to you.
27Peace I leave with you; My peace I give to you; not as the world gives do I give to you. Do not let your heart be troubled, nor let it be
fearful. 28You heard that I said to you, 'I go away, and I will come to you.' If you loved Me, you would have rejoiced because I go to the
Father, for the Father is greater than I. 29Now I have told you before it happens, so that when it happens, you may believe. 30I
will not speak much more with you, for the ruler of the world is coming, and he has nothing in Me; 31but so that the world may know that I
love the Father, I do exactly as the Father commanded Me. Get up, let us go from here."
14:25 "These things" This must refer to the upper room discussions (John 13-17, but the phrase, "these things," is specifically repeated in John 14:15:11; 16:1,4,6,25,33).
14:26 "the Helper" See full note at 14:16.
▣ "the Holy Spirit" This title for the third person of the Trinity occurs only in John's writings, twice: 1:33; 20:22. However, He is called by several other names in John's Gospel (Paraclete, Spirit of Truth, the Spirit; see SPECIAL TOPIC: JESUS AND THE SPIRIT).
There are several passages in the NT that refer to the Spirit in personal terms (cf. Mark 3:29; Luke 12:12; John 14:26; 15:26; 16:7-15). There are other texts where the NEUTER PRONOUN is used of the Spirit because the Greek word for spirit (pneuma) is NEUTER (cf. John 14:17; Rom. 8:26; see SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT).
Also, at this point just a word about the concept of a Trinity. The term "trinity" is not a biblical word, but in several texts the three personal manifestations of the one true God are seen together. If Jesus is divine and the Spirit is personal, then theologically as monotheists (cf. Deut. 6:4-6), we are forced into a tri-unity--not progressive manifestations, but eternal persons!
▣ "whom the Father will send" There was a tremendous fight in the early church (fourth century) about whether the Spirit came from the Father (cf. John 3:34; 14:16; 16:26) or from the Son (cf. John 15:26; 16:7; Luke 24:49; Acts 2:33). The theological issue in the Arius -- Athanasius debate was the full and eternal deity and equality between God the Father and Jesus the Son.
▣ "will teach you all things" This must be qualified. The Spirit does not teach believers in all areas of knowledge, but about spiritual truth, especially in relation to Jesus' person and work, the gospel (cf. John 16:13-14; 1 John 2:20,27).
SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT
▣ "and bring to your remembrance all that I said to you" The purposes
Jesus Himself also instructed the Apostles after His resurrection, particularly about how the OT points to Him and is fulfilled in Him (cf. Luke 24:13ff).
14:27 "Peace I leave with you, My peace I give to you" Believers' peace is not related to circumstances, but to a tranquility based on Jesus' promises and presence (cf. John 16:33; Phil. 4:7; Col. 3:15).
"Peace" is used in both an objective sense, restoration with God, and a subjective sense, a feeling of security or stability amidst difficult circumstances. It reflects a Jewish greeting, Shalom, which meant both the absence of problems and the presence of contentment (cf. John 20:19,21,26; 3 John 14; Eph. 2:14; Num. 6:26; Ps. 29:11; Isa. 9:6). It characterizes the new age!
▣ "leave" Grant Osborne, The Hermeneutical Spiral (p. 21) makes an excellent comment about the priority of context in determining word meaning.
"The Logical Context
In a very real sense, the logical context is the most basic factor in interpretation. I tell my classes that if anyone is half asleep and does not hear a question that I ask, there is a fifty percent chance of being correct if he or she answers 'context.' The term itself covers a vast array of influences upon a text. These can best be diagrammed as a series of concentric circles moving outward from the passage itself.
As we move nearer the center, the influence upon the meaning of the passage increases. Genre, for instance, identifies the type of literature and helps the interpreter to identify parallels, but these are not as influential as the rest of Scripture is on the passage. We can, for example, identify the book of Revelation as apocalyptic; yet although intertestamental and Hellenistic apocalyptic provide important parallels, most of the symbols are taken from the Old Testament. At the other end of the scale, the immediate context is the final arbiter for all decisions regarding the meaning of a term or concept. There is no guarantee that Paul uses a term the same way in Philippians 1 as he does in Philippians 2. Language simply does not work that way, for every word has many meanings and a writer's use depends upon the present context rather than his use of it in previous contexts. A good example would be the use of aphiemi in John 14:27, "Peace I leave with you," and in John 16:28, "I am leaving the world again." We would hardly interpret the one by the other, for their use is exactly opposite. In the first Jesus gives something to the disciples, in the second he takes something (himself!) away from them. Even less would we read into the term its common use (as in I Jn 1:9) for "forgiveness." The other passages help us to determine the semantic range (the different things the word might mean), but only the immediate context can narrow the possibilities to the actual meaning" (p. 21).
See Seminar on Biblical Interpretation
▣ "do not let your heart be troubled" This is a PRESENT PASSIVE IMPERATIVE with NEGATIVE PARTICLE which usually means "stop an action already in process," a repeat of John 14:1.
14:28 "if you loved Me" This is a SECOND CLASS CONDITIONAL SENTENCE ,like John 14:7, which is called a "contrary to fact." It will be better that Jesus goes to the Father and sends the Spirit, but of course, they do not realize this at this time.
▣ "for the Father is greater than I" This is not a statement that focuses on the inequality of the Son, but a statement that deals with the functions within the Trinity related to mankind's salvation (cf. John 10:29-30). This subordination of the Son was only for a period of time, during His stay on the earth to fulfill the Triune God's plan of revelation and redemption (cf. John 17:4-5; Phil. 2:6-11). However, there is a sense in which the Father, being the sender, is primary (cf. John 13:16; 1 Cor. 15:27-28; Eph. 1:3-14).
14:29 "Now I have told you this before it happens" This was so that their faith might be strengthened (cf. John 13:19; 16:4).
| 14:30 | |
| NASB | "the ruler of the world" |
| NKJV, NRSV, TEV | "the ruler of this world" |
| NJB, REB, Peshitta | "the prince of this world" |
This refers to Satan, whose realm of activity is now the earth (cf. John 12:31; 16:11; 2 Cor. 4:4, "the god of this world"; Eph. 2:2, "the prince of the power of the air"). Possibly, Jesus saw the leaving of Judas as the coming of Satan (cf. John 13:27).
| ▣ | |
| NASB, NKJV | "he has nothing in Me" |
| NRSV, TEV, NJB | "he has no power over me" |
| REB | "he has no rights over me" |
| Peshitta | "he has nothing against me" |
The meaning is that Satan has no basis for accusation, no power over, or nothing in common with Jesus at all (cf. Heb. 4:15).
14:31 "but so that the world may know" Satan is in the will of God and is being manipulated for God's ultimate purpose in the redemption of mankind. See A. B. Davidson, The Theology of the Old Testament, pp. 300-306.
▣ "I do exactly as the Father commanded Me" It was the Father's will that Jesus die (cf. Isa. 53:10a,b; Mark 10:45; 2 Cor. 5:21).
SPECIAL TOPIC: "COMMANDMENT" IN JOHN'S WRITINGS
▣ "Get up, let us go from here" This is a PRESENT MIDDLE IMPERATIVE. This is a very difficult phrase because it appears in Matthew and Mark in the Garden of Gethsemane as Judas and the band of policemen approach Jesus. Exactly why it is used in this upper room context (John 13-17) is uncertain. Possibly, Jesus had left the Upper Room and was teaching along the way to Gethsemane (cf. John 18:1).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
| Home | New Testament Studies | John Table of Contents | Previous Section | Next Section |
Copyright © 2014 Bible Lessons International