John 14

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 40 2 8 0 0 CHAPTER XIV) Outline of Chapters 14 17) Theme: Jesus, the Christ, the Son of God) During His Private Ministry Tenderly Instructing His Disciples and Committing Them to the Father s Care) ) ch. 14 A Word of Comfort) Ten grounds; see Synthesis of chapter 14 ) ) ch. 15 A Word of Admonition) 1. Abide in me (verses 1 11): the believers relation to Christ) 2. Love one another (verses 12 17): the believers relation to one another) 3. Also testify (verses 18 27): the believers relation to the world ) ) ch. 16 A Word of Prediction) 1. Persecution is in store for believers. The Holy Spirit will come.

He will perform his task in the world (verses 1 11), and in the Church (verses 12 15)) 2. The sorrow of the disciples will be turned into joy by the return of the Son, at Easter, Pentecost (verses 16 24)) 3. Concluding Remarks: The Father loves you & You will have peace & Be of good courage (verses 25 33) ) ) ch. 17 The Prayer of the Highpriest) 1. For himself (verses 1 5)) 2. For his immediate disciples (verses 6 19)) 3. For the Church at large (verses 20 26) ) ) ) Note: Although this is the general Outline of these chapters, there are no clear-cut divisions.

Ideas mentioned in one subdivision frequently recur in the next. There is much overlapping.) Preliminary Remarks on Chapters 14 17) These chapters contain the Supper Discourses and the Highpriestly Prayer. There is a close connection between chapter 13 and chapter 14. The comfort imparted in the latter chapter has little meaning apart from the teaching (in connection with the washing of the disciples feet) and the predictions (concerning Christ s imminent departure, the betrayal by Judas, and the denial by Peter) contained in the former. Without so much as an introductory formula��156�� such as, Jesus said, the Lord is at once represented as being still in the company of the disciples, addressing them and preparing them for the events that lie ahead.) It is, therefore, not surprising that some have spoken about an unfortunate chapter-division. Nevertheless, we cannot agree.

We too would have placed the chapter-division exactly where it is found. For, now that the close relation between chapters 13 and 14 has been pointed out, it is only fair also to mark the differences:) 1. Chapter 13 ended with a word of Jesus addressed to Peter, to him alone. Chapter 14 begins with words addressed to the entire company. The you in 13:38 is singular; the your in 14:1 is plural (a fact which is obscured by modern English translations).) 2. Chapter 13 contains a narrative and a dialogue; chapters 14 16 contain discourses.

This is immediately evident from the fact that while in the thirty-eight verses of chapter 13 Jesus is interrupted no less than six times, in the ninety-one verses of chapters 14 16 he is interrupted only four times.) 3. The subject-matter of chapter 13 is of a miscellaneous nature. On the contrary, chapters 14, 15, 16, and 17 have each one central theme.) Although, to be sure, these discourses of chapters 14, 15, and 16 are in the form of conversations rather than formal addresses, and although at first glance the thoughts may seem to overlap (and actually do overlap) to a certain extent, sothat some have even spoken of a divine confusion (whatever that may be!), nevertheless, upon closer study it becomes clear that a certain organic and logical connection runs through the entire three chapters: the predominant note of chapter 14 is comfort ; of chapter 15 admonition ; and of chapter 16 prediction ; while chapter 17 contains the Prayer of the Highpriest, famous for its simplicity and tenderness.) ) 14:1 17) 14 1 Let not your hearts any longer be troubled. Continue to trust in God, also in me continue to trust. 2 In my Father s house there are many dwelling-places. If it were not so, I would have told you;��152�� for��153�� I go to prepare a place for you. 3 And when I go and prepare a place for you, I come again and will take you to be face to face with me,��154�� in order that where I am you may be also. 4 And to the place where I am going you know the way. ) 5 Thomas said to him, Lord, we do not know where thou art going; how can we know the way? 6 Jesus said to him, I am the way and the truth and the life; no one comes to the Father but by me. 7 If you had come to know me, you would have known my Father also.��155�� From now on you do know him and have seen him. ) 8 Philip said to him, Lord, show us the Father, and we shall be content. 9 Jesus said to him, So long a time have I been with you, and yet you have not learned to recognize me, Philip? He who has seen me has seen the Father.

How can you say, Show us the Father ? 10 Do you not believe that I am in the Father, and the Father in me? The words that I speak to you I do not speak of myself, but the Father who dwells in me is performing his works. 11 Believe me, that I am in the Father, and the Father in me; but if not, then believe me because of the works themselves. ) ) 14:1. Let not your hearts any longer be troubled. We prefer this translation because it reproduces both the meaning and the cadence of the original. First, the meaning, for the thought is not, Do not begin to be troubled, but Stop being troubled, or Do not be troubled any longer. And secondly, the cadence.

In the original the line has a rhythmical flow, a soothing and consoling tenderness, which can be reproduced in English by stressing the words and syllables that have been printed in italics:) Let not your hearts any longer be troubled. ) 1 1 2 8 0 “tw://bible.?id=40.12.34|AUTODETECT|” Note that Jesus is not merely telling the disciples that they must not be sad any longer; he exhorts them not any longer to be troubled, tempest-tossed, agitated, thrown into a state of confusion and perplexity. The verb used is ����������, third person singular present imperative passive of �������. See also on 5:7; 11:33; 12:27; 13:21, The original has your heart where English idiom prefers your hearts (but see A.V. and A.S.V.). The heart is here the fulcrum of feeling and faith as well as the main-spring of words and actions, as is evident from such passages as 16:6, 22; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.12.34|AUTODETECT|” Matthew 12:34) 1 1 -1 9 0 “tw://bible.?id=40.15.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.15.19|AUTODETECT|” 15:19) 1 1 -1 9 0 “tw://bible.?id=40.22.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.22.37|AUTODETECT|” 22:37) 1 1 -1 9 0 “tw://bible.?id=45.10.10|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=45.10.10|AUTODETECT|” Rom. 10:10) 1 1 -1 9 0 “tw://bible.?id=23.6.10|AUTODETECT|” . John seldom uses the term 7 1 -1 9 0 “tw://bible.?id=23.6.10|AUTODETECT|” Is. 6:10) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 The hearts of the disciples were filled with a medley of emotions. They were sad because of the gloomy prospect of Christ s departure; ashamed because of their own demonstrated selfishness and pride; perplexed because of the prediction that one of their own number would betray the Master, that another would deny him, and that all would be ensnared because of him; and finally, they were wavering in their faith, probably thinking: How can one who is about to be betrayed be the Messiah? Yet, at the same time, they love this Master. They hope against hope. All this is implied in the words, Let not your hearts any longer be troubled. ) 1 1 2 8 0 “tw://bible.?id=40.26.38|AUTODETECT|” The exhortation is based on love of the most tender and self-forgetful character, for when Jesus uttered it he was himself troubled in the spirit 7 1 -1 9 0 “tw://bible.?id=40.26.38|AUTODETECT|” Matt. 26:38) 1 1 -1 9 0 “tw://bible.?id=42.22.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.28|AUTODETECT|” Luke 22:28) 1 1 -1 9 0 “tw://bible.?id=42.22.44|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.22.44|AUTODETECT|” 44) 1 1 -1 9 0 0 ). The agonizing shepherd, facing the cross, comforts others. He consoles the very men who have just demonstrated their selfishness and who are going to be offended in him, Was there ever kinder shepherd, half so gentle, half so sweet? ) 1 1 2 8 0 0 Moreover, what Jesus is expressing is not merely a pious wish, like our cheering (but often empty) phrase: Just do not worry. Everything will be all right. When Jesus says, Let not your hearts any longer be troubled, he fortifies this with solid grounds. See the Synthesis at the end of the chapter.) 1 1 2 8 0 “tw://bible.?id=43.14.0|AUTODETECT|” In this connection there is an interesting superficial resemblance between Christianity and Epicureanism. The latter also stressed the necessity of remaining calm and untroubled in all circumstances of life. In fact this school even used a term which is derived from the same root as is the verb which Jesus employs here in 14:1, 27. They spoke of ataraxia (�������), the state of being unperturbed. And yet, upon a closer view, the difference between Christianity and Epicureanism, as brought out strikingly in ) 7 1 -1 9 0 “tw://bible.?id=43.14.0|AUTODETECT|” John 14) 1 1 -1 9 0 0 , is great. The reasoning of Epicureanism and of its present-day equivalents is this: Do not be disturbed, for the gods, if they exist at all, do not take notice of you. On the contrary, the teaching of Jesus is this: Do not be disturbed, for the God whom you trust does take notice of you. He hears your prayers. He loves you. And so does the Son of God. Hence, Christianity or, if you prefer, Christ furnishes the only adequate grounds for the exhortation of 14:1, 27.) 1 2 2 8 0 0 Continue to trust in God, also in me continue to trust.) There is much to be said in favor of the position that both of these verbs (��������� & ���������) are imperatives, precepts.��157�� The imperative form is in harmony with the entire discourse (14:11; 15:4, etc.). It is also in harmony with the first line, for Let not your hearts any longer be troubled, is also imperative. The old argument, which one can find in many books, to the effect that the first clause cannot be a command because Jesus knew that the disciples already trusted in God, hence, could not order them to do so, has little value. Though they had faith, that faith was beginning to waver. Hence (using the continuative present imperative) Jesus says, Continue to trust! ) 1 1 2 8 0 “tw://bible.?id=40.26.31|AUTODETECT|” Though the disciples still loved the Master, their faith in him as Messiah-Savior was beginning to waver. Jesus knows that when within a matter of hours he dies on the cross and is buried, that faith will be undermined even more 7 1 -1 9 0 “tw://bible.?id=40.26.31|AUTODETECT|” Matt. 26:31) 1 1 -1 9 0 “tw://bible.?id=41.14.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.27|AUTODETECT|” Mark 14:27) 1 1 -1 9 0 “tw://bible.?id=41.16.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.16.13|AUTODETECT|” 16:13) 1 1 -1 9 0 “tw://bible.?id=42.24.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.24.21|AUTODETECT|” Luke 24:21) 1 1 -1 9 0 0 ). He knows also that the only remedy for the troubled heart is the assurance that Jesus is and remains the Savior even though rather, by virtue of the very fact that he suffers and dies. That is why he tells them, according to the original, Keep on trusting in God, also in me keep trusting. The verb may also be rendered keep on believing. It makes little difference. We chose keep on trusting because it is especially the trust-element in faith which is on the foreground in a context which concerns the troubled heart.) 1 1 2 8 0 “tw://bible.?id=41.10.45|AUTODETECT|” Jesus does not, in this connection, fully explain why he must die on the cross, though there had been some teaching along this line previously 7 1 -1 9 0 “tw://bible.?id=41.10.45|AUTODETECT|” Mark 10:45) 1 1 -1 9 0 0 ); neither was a full explanation possible as yet (16:12). He demands abiding trust or faith in God and in himself even then when mysteries multiply. Jesus asks that the disciples shall continue to rest in God and in himself with their entire being, sothat their heart, soul, mind, and strength will continually go out to the source of their salvation, the goal of their existence. For the verb see also on 1:8; 3:16; 8:30, 31a.) 1 4 2 8 0 0 The clear implication is that Jesus is himself God. This is brought out beautifully by means of the inverted word-order in the second exhortation, sothat the phrases in God and also in me are placed right next to each other.) 2. In my Father s house there are many dwelling-places.) In addition to what has already been said elsewhere on this passage (see Vol. I, 56, the following must suffice:) According to the context, Jesus was comforting the disciples, who dreaded to think of the coming separation. Now it is in this connection that the Lord assured them that his going away to the Father s house had as its purpose a reunion, and was not a permanent separation. In the place to which he is going there is room for them also!

In fact, his very going away (think of his death on the cross and his ascension which will enable him to send the Spirit) would make this reunion possible, sothat what appeared to be a calamity was in reality a blessing. Apart from Christ s death and the work of the Holy Spirit there would have been no place in heaven for the disciples.) 1 1 2 8 0 “tw://bible.?id=19.33.13|AUTODETECT|” The Father s house is heaven 7 1 -1 9 0 “tw://bible.?id=19.33.13|AUTODETECT|” Ps. 33:13) 1 1 -1 9 0 “tw://bible.?id=19.33.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.33.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=23.63.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.63.15|AUTODETECT|” Is. 63:15) 1 1 -1 9 0 0 ). It is a very roomy place. In it there are entire dwelling-places, permanent homes, abodes or mansions for all God s children. The Father s house does not resemble a tenement-house, each family occupying one room. On the contrary, it is more like a beautiful apartment-building, with ever so many completely furnished and spacious apartments or dwelling places, and no crowding of any kind! Inside the one house there are many mansions! Plenty room in heaven, room for me but also room for you, is the one idea conveyed here. (The idea of variety, degrees of glory, though true in itself, is foreign to the present context.)) 1 2 2 8 0 0 If it were not so, I would have told you, for I go to prepare a place for you. This rendering, which retains the conjunction for yields an excellent meaning: If in my Father s house there were not plenty room for all God s children, I certainly would have known all about it and would have told you so, for, by means of my humiliation and exaltation, I prepare a place for you. This is my mission. Without my death there would be no place for you; without my ascension and the sending forth of the Spirit, you would not be made ready for the place. ) 3. And when I go and prepare a place for you, I come again and will take you to be face to face with me, in order that where I am you may be also.) 1 1 2 8 0 “tw://bible.?id=44.1.9-44.1.11|AUTODETECT|” The coming again of which Jesus speaks in this verse is the counterpart of the going away. Cf. ) 7 1 -1 9 0 “tw://bible.?id=44.1.9-44.1.11|AUTODETECT|” Acts 1:9 11) 1 1 -1 9 0 0 . That fact explains its character. In all probability, therefore, it refers to the second coming, and its purpose is to enable Christ to receive the disciples into his loving presence, to abide with him forever.) 1 2 2 8 0 0 Observe that instead of saying what one might expect him to say, namely, And when I go and prepare a place for you, I come again and will take you to that place, Jesus says something that is far more comforting: I will take you to myself (or: to be face to face with me; for the meaning of ���� see on 1:1). So wonderful is Christ s love for his own that he is not satisfied with the idea or merely bringing them to heaven. He must needs take them into his own embrace.) The verb translated, and will take you (������������, root-idea: to take over from another), with a wide variety of shades of meaning, has here the sense of welcoming someone. A. Deissmann has shown that the comfort contained in this passage (14:3) was by the early Christians applied to the death of dear ones. Although Jesus himself probably did not directly refer to this, but rather to the meeting again in connection with the second advent, nevertheless, the application to death is legitimate. Hence, in ancient letters of consolation the phraseology of 14:3 is often found.��158��) 1 1 2 8 0 “tw://bible.?id=66.14.1|AUTODETECT|” On the expressed purpose of this welcoming, namely, in order that where I am you may be also, see ) 7 1 -1 9 0 “tw://bible.?id=66.14.1|AUTODETECT|” Rev. 14:1) 1 1 -1 9 0 “tw://bible.?id=66.19.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.19.14|AUTODETECT|” 19:14) 1 1 -1 9 0 “tw://bible.?id=66.20.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.20.4|AUTODETECT|” 20:4) 1 1 -1 9 0 0 . Wherever the Christ is, there too are the believers.) 1 1 2 8 0 “tw://bible.?id=40.11.27|AUTODETECT|” 4. And to the place where I am going you know the way. The way is the means by which the disciples are brought to the Father. Jesus means, You know me; I am the way. But he does not yet definitely say that he is the way. For this see on 14:6. He was able to say, You know, for he had previously revealed himself as the way to the Father 7 1 -1 9 0 “tw://bible.?id=40.11.27|AUTODETECT|” Matt. 11:27) 1 1 -1 9 0 “tw://bible.?id=40.11.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.11.28|AUTODETECT|” 28) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=19.84.7|AUTODETECT|” The statement is a veiled invitation: Come to the Father by means of this way. Up to this moment (14:1, 2, 3) Jesus had spoken about what he was going to do for his disciples (prepare a place for them, and come again to receive them to himself). They must not think, however, that they have nothing to do. They must go to the house where a place is prepared for them 7 1 -1 9 0 “tw://bible.?id=19.84.7|AUTODETECT|” Ps. 84:7) 1 1 -1 9 0 “tw://bible.?id=58.11.13-58.11.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.11.13-58.11.16|AUTODETECT|” Heb. 11:13 16) 1 1 -1 9 0 0 ).) 1 7 2 8 0 0 5. Thomas said to him, Lord, we do not know where thou art going; how can we know the way? In saying this Thomas may probably be regarded as the spokesman of the group, the one who actually said what most or all were thinking (cf. 13:36, 37). As to his character see on 11:16. His objection, although involving an element of weakness and sinfulness as it always does, a slowness to understand because one has not paid sufficient attention, nevertheless also reveals his devotion to the Master. He cannot bear the thought that Jesus is leaving.

It is for that reason that he makes his protest. Note how Da Vinci in The Last Supper, with fine tact, places the devoted and despondent Thomas very close to Jesus at the supper-table! He is pictured by the artist as a very emotional type, with his finger raised almost in the face of Jesus as he says. Surely not I, Lord? Now in the present passage Thomas means to say:) How can we be expected to know the way when we do not even know the destination? He committed two errors:) a.

He may have thought that Jesus was referring to his departure in death, or else he may have opined that the Master was leaving for another place on earth. In the latter case the way would be an ordinary road, and his error would be similar to that of the Jews in 7:35 (see on that passage).) b. He imagined that the Lord was speaking about the way which he was about to take, whereas Jesus was actually referring to the way the disciples must take to reach their destination, as is evident from 14:6b.) Nevertheless, the objection raised by Thomas contains an element of truth. He who does not know the destination will not know the way. See verse 7 for the distinction in meaning between the two customary verbs for knowing.) 6. Jesus said to him, I am the way and the truth and the life.) This is another of the seven great I AM s of John s Gospel (for the others see on 6:48; 8:12; 10:9; 10:11; 11:25; and 15:1).

In the predicate each of the words way, truth, and life is preceded by the definite article.) 1 1 2 8 0 “tw://bible.?id=41.12.14|AUTODETECT|” I am the way. Jesus does not merely show the way; he is himself the way. It is true that he teaches the way 7 1 -1 9 0 “tw://bible.?id=41.12.14|AUTODETECT|” Mark 12:14) 1 1 -1 9 0 “tw://bible.?id=42.20.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.20.21|AUTODETECT|” Luke 20:21) 1 1 -1 9 0 “tw://bible.?id=42.1.79|AUTODETECT|” ), guides us in the way 7 1 -1 9 0 “tw://bible.?id=42.1.79|AUTODETECT|” Luke 1:79) 1 1 -1 9 0 “tw://bible.?id=58.10.20|AUTODETECT|” ), and has dedicated for us a new and living way 7 1 -1 9 0 “tw://bible.?id=58.10.20|AUTODETECT|” Heb. 10:20) 1 1 -1 9 0 0 ); but all this is possible only because he is himself the way.) 1 1 2 8 0 0 Christ is God. Now God is equal to each of his attributes, whereas he possesses each attribute in an infinite degree. Hence, not only does God have love (or exercise love), but he is love, nothing but love; he is righteousness, nothing but righteousness, etc. So also Christ is the way: in every act, word, and attitude he is the Mediator between God and his elect.) 1 1 2 8 0 “tw://bible.?id=45.5.1|AUTODETECT|” Notice also the pronoun I. In the last analysis we are not saved by a principle or by a force but by a person. In the school the pupil is educated not primarily by blackboards, books, and maps, but by the teacher who makes use of all these means. In the home he is brought up by father and mother. So also the means of access to the Father is Christ himself. We are persons. The God from whom we have been estranged is a personal God. Hence, it is not strange that apart from living fellowship with the person, Jesus Christ, who exists in indissoluble union with the Father, there is no salvation for us 7 1 -1 9 0 “tw://bible.?id=45.5.1|AUTODETECT|” Rom. 5:1) 1 1 -1 9 0 “tw://bible.?id=45.5.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.5.2|AUTODETECT|” 2) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.11.27|AUTODETECT|” Now Jesus is the way in a twofold sense (cf. also on 10:1, 7, 9). He is the way from God to man all divine blessings come down from the Father through the Son 7 1 -1 9 0 “tw://bible.?id=40.11.27|AUTODETECT|” Matt. 11:27) 1 1 -1 9 0 “tw://bible.?id=40.11.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.11.28|AUTODETECT|” 28) 1 1 -1 9 0 0 ); he is also the way from man to God. As already indicated, in the present contex the emphasis falls on the latter idea.) 1 1 2 8 0 0 I am & the truth. ) 1 1 2 8 0 “tw://bible.?id=40.11.27|AUTODETECT|” Much of what has been said in connection with I am the way applies here also. Jesus is the very embodiment of the truth. He is the truth in person. As such he is the final reality in contrast with the shadows which preceded him (see on 1:14, 17). But in the present context the term the truth seems to have a different shade of meaning. It is that which stands over against the lie. Jesus is the truth because he is the dependable source of redemptive revelation. That this is the sense in which the word is used is clear from verse 7 which teaches that Christ reveals the Father. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.11.27|AUTODETECT|” Matt. 11:27) 1 1 -1 9 0 0 .) 1 5 2 8 0 0 But just as the way is a living way, so also the truth is living truth. It is active. It takes hold of us and influences us powerfully. It sanctifies us, guides us, and sets us free (8:32; cf. 17:17). Basically, not it but he is the truth, he himself in person. Pilate asked, What is truth? (18:38).

Jesus here in 14:6 answers, I am the truth. ) I am & the life. ) Jesus is not referring here to the breath or spirit (������) which animates our body. He is not thinking of the soul (����) nor of life as outwardly manifested (����), but of life as opposed to death (���). All God s glorious attributes dwell in the Son of God (see on 1:4). And because he has the life within himself (see on 5:26), he is the source and giver of life for his own (see on 3:16; 6:33; 10:28; 11:25). He has the light of life (8:12), the words of life (6:68), and he came that we might have life and abundance (10:10). Just as death spells separation from God, so life implies communion with him (17:3).) All three concepts are active and dynamic.

The way brings to God; the truth makes men free; the life produces fellowship.) How are these three related? As more or less separate, wholly coordinate entities? Or, as forming a single concept: the true and living way ? It is not necessary to choose either of these alternatives. Truth and life are nouns, not adjectives. Christ is the truth and the life, just as well as he is the way.

Nevertheless, the context indicates that the idea of the way predominates. The meaning appears to be: I am the way because I am the truth and the life. When Jesus reveals God s redemptive truth which sets men free from the enslaving power of sin, and when he imparts the seed of life, which produces fellowship with the Father, then and thereby he, as the way (which they themselves, by sovereign grace, have chosen), has brought them to the Father. Hence, Jesus continues: No one comes to the Father but by me.) 1 1 2 8 0 “tw://bible.?id=44.4.12|AUTODETECT|” Since men are absolutely dependent upon Christ for their knowledge of redemptive truth and also for the spark that causes that truth to live in their souls (and their souls to become alive to that truth), it follows that no one comes to the Father but through him. With Christ removed there can be no redemptive truth, no everlasting life; hence, no way to the Father. Cf. ) 7 1 -1 9 0 “tw://bible.?id=44.4.12|AUTODETECT|” Acts 4:12) 1 1 -1 9 0 0 . Both the absoluteness of the Christian religion and the urgent necessity of Christian Missions is clearly indicated.) 1 3 2 8 0 0 7. If you had come to know me, you would have known my Father also. Jesus had said, You know the way. Thomas had answered, How can we know the way? Jesus was able to say, You know, because the way had been clearly revealed. But in one sense it was true that the disciples did not know: they had not paid sufficient attention to the words of Jesus!

They did not know the Lord as fully as they would have known him had they given closer heed to all his words and admonitions. Moreover, had they done so, they would have had a fuller and richer perception of the Father also. They had failed too often to see in Jesus the only and absolute way to the only and absolute goal. They had failed, to some extent, to see is him the only Son of God who, because he is the Son, reveals the Father. So Jesus says, as it were, If by daily listening to me, pondering my words and works, if by means of this personal, day-by-day experience, you had learned to know me (�������� is probably the best reading) you would have known ($�����, gained an insight into by mental reflection) my Father also. ��159�� Note my Father, which indicates Christ s unique sonship (see on 1:14).) From now on, says Jesus, you do know him and have seen him. The most obvious explanation would seem to be this: You know (recognize) him from now on because of these very words, for I have now clearly told you that I myself am the way (and the truth and the life) to the father, sothat there is even less excuse for ignorance than heretofore.

You have seen the way with your very eyes, physical and spiritual. ) 8. Philip said to him. For Philip see on 1:43 46; 6:5 7; and 12:20 22. He was one of the earliest disciples, a man with a Greek name. He came from Bethsaida in Galilee, the town of Andrew and Peter. It was he who had been instrumental in bringing Nathaniel to Jesus.

To him, long ago, Jesus had addressed the question, How are we to buy bread-cakes that people may eat? He had given an answer which revealed his little faith (which, however, was characteristic not only of him, but of all). To him the Greeks had come with the request, Sir, we wish to see Jesus ) 1 1 2 8 0 “tw://bible.?id=2.24.9-2.24.11|AUTODETECT|” It was this Philip who said to Jesus, Lord, show us the Father, and we shall be content. With his physical eyes Philip (probably representing the others; note: show us) evidently desired to see the Father; not, to be sure, that he denied God s spirituality and essential invisibility, but he was asking for a theophany: a visible manifestation of the Father s glory, such as had been granted to Moses and other believers in the old dispensation 7 1 -1 9 0 “tw://bible.?id=2.24.9-2.24.11|AUTODETECT|” Ex. 24:9 11) 1 1 -1 9 0 “tw://bible.?id=2.33.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.33.18|AUTODETECT|” 33:18) 1 1 -1 9 0 0 ). He did not seem to realize that a far greater privilege than that which Moses enjoyed while on earth, had been given to him! For Lord see on 1:38; 12:21.) 1 8 2 8 0 0 9. Jesus said to him, So long a time have I been with you, and yet you have not learned to recognize me, Philip? Philip had failed to listen carefully to the words spoken to Thomas, to the effect that the Father had become manifest in the Son. Moreover, had not the Master revealed this truth again and again from the very beginning of his ministry? Since his first public appearance more than three years had elapsed: so long a time. One may well ask, Was there any truth which Jesus had emphasized so repeatedly as this one, that he, the Mediator sent by God, had come to speak the words and to perform the works of God; that in these words and works he was revealing the Father; and that this manifestation of the Father in him as Mediator rested upon the eternal, intra-trinitarian relationship between the Father and himself, the only-begotten Son?

See the following passages: 1:18; 3:33 36; 5:17, 18, 19 32; 6:29, 38, 57; 7:29; 8:16, 19, 28, 29, 42, 54, 55; 10:15, 30, 33, 37, 38; 12:45; 13:31. Surely Philip and the others have heard some of this teaching! Hence, Jesus administers a tender rebuke when he says, So long a time have I been with you (note the plural), and yet you (note the singular) have not learned to recognize me? The plural you refers to all the disciples present in the Upper Room (i.e., the Eleven, Judas having left); the singular you refers to Philip alone. Note also the verb, on which see footnote 159, and the reference there indicated. The kind of recognition which Jesus has in mind is spiritual in character.

It amounts to seeing by faith the Father in the Son; for Jesus continues: He who has seen me has seen the Father. How can you say, Show us the Father?) In the light of the abundant teaching of the Lord on this subject (see on verse 9 above), the remark, How can you say, Show us the Father requires no further comment.) The three perfects (������, ������, �����; respectively: you have not learned to recognize; he who has seen; he has seen) show that once this spiritual knowledge or vision has been obtained, it has abiding results. The entire passage indicates that redemptive revelation apart from Christ is impossible. In the Son we have God s final revelation. As true as it is that he who has seen the Son has seen the Father, so true it is that he who has not seen the Son has not seen the Father. What the disciples lacked, however, was not genuine faith as such but genuine faith in full measure.

They had seen but, due to their own sinfulness, they had not seen clearly enough. Hence Jesus continues, addressing himself first to Philip alone:) 10. Do you not believe that I am in the Father and the Father in me? This passage shows that all knowledge with respect to the facts of redemption is based on genuine, Christian faith. Thus we get a sound foundation for a truly Christian epistemology. Reason cannot penetrate these mysteries.

Jewish monotheism refuses to accept the possibility that the divine essence can unfold itself in more than one divine person. Only Christian faith will do.) The expression I am in the Father and the Father in me makes sense only if Father and Son are one in essence, that is, in all their divine attributes. The Father and the Son (also the Spirit, mentioned in 14:16, 17, 26) do not exist apart as human individualities do, but in and through each other as moments in one divine, self-conscious life.��160��) The Jews did not make the mistake of thinking that when Jesus made statements of this character (see also 5:17; 10:30) he referred merely to moral unity or ethical harmony. They clearly understood that nothing less than essential equality with God was intended (see on 1:1).) Nevertheless, the ontological trinity is reflected in the economical: The words that I speak to you (note change from singular to plural here) I do not speak of myself, but the Father who dwells in me is performing his works.) Whenever Jesus speaks, the Father works by means of this speaking. Every word of Jesus is a work of the Father! This, however, does not mean that the Father is acting like a ventriloquist who speaks through his dummy.

On the contrary, the Son speaks the mind of the Father because this is also his own mind. It is in that sense that when the Son speaks, the Father s redemptive deeds are being accomplished. However, the works of the Father are not limited to the words of the Son. They also include his miracles or signs. These serve to confirm faith, to strengthen it, to assist it in becoming strong. Therefore Jesus says:) 1 1 2 8 0 “tw://bible.*?id=44.2.22|AUTODETECT|” 11. Believe me, that I am in the Father, and the Father in me; but if not, then believe me because of the works themselves. The disciples were wavering in their faith (14:1), a faith which had never been strong (14:7). But whatever of faith is present in their hearts must be kept there and strengthened, especially now, with the Master about to leave. It is for this reason that Jesus again exhorts his disciples to believe (or, as we may also render the original: to keep on believing) that he is in the Father, and the Father in him (see on verse 10). They are urged to take Jesus at his word!

This is ever the highest type of faith. But if this be difficult for them, let them then believe because of the works considered by themselves. These works have evidential value. On this see 9:31 33; 10:37, 38; 11:39 44; 20:30, 31; cf. ) 7 1 -1 9 0 “tw://bible.?id=44.2.22|AUTODETECT|” Acts 2:22) 1 1 -1 9 0 “tw://bible.?id=44.4.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.4.31|AUTODETECT|” 4:31) 1 1 -1 9 0 “tw://bible.?id=47.12.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=47.12.12|AUTODETECT|” II Cor. 12:12) 1 1 -1 9 0 0 .) 1 9 2 8 0 0 ) 14:12 24) 12 I most solemnly assure you, he who believes in me, the works that I do will he do also, and greater (works) than these will he do, because I am going to the Father. 13 And whatever you ask in my name, that I will do, in order that the Father may be glorified in the Son. 14 If you will ask me anything in my name, I will do it.��161�� 15 If you love me, you will keep my precepts��162�� 16 And I will pray the Father, and he will give you another Helper, in order that he may be in your midst forever, 17 even the Spirit of truth, whom the world cannot receive, because it neither sees nor knows him. You do know him, because he dwells by your side, and will be within you. 18 I will not leave you orphans: I am coming to you. 19 Yet a little while, and the world no longer sees me, but you see me; because I live, you too will live. 20 In that day you will recognize that I am in my Father, and you in me, and I in you. 21 He who has my precepts and keeps them, he it is who loves me. And he who loves me will be loved of my Father, and I too will love him, and I will manifest myself to him. ) 22 Judas (not Iscariot) said to him, Lord, what has happened that��163�� thou wilt manifest thyself to us, and not to the world? 23 Jesus answered and said to him, If a man loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him.��164�� 24 He who does not love me does not keep my words; and the word which you hear is not mine but the Father s who sent me. ) ) 14:12. I most solemnly assure you, he who believes in me, the works that I do will he do also, and greater (works) than these will he do, because I am going to the Father.) For the words of solemn introduction see on 1:51. The disciples need not fear that Christ s physical absence will mean loss of power to perform miracles. From heaven Jesus will continue to supply them with this power.

A glorious promise is here given to the one who keeps on believing in him (see on 1:8; 3:16; 8:30, 31a for the meaning of the verb �������, and of its present participle followed by �0�). Such a person will do the works which Jesus is doing, and this not in spite of the fact that he is going to the Father but because of that fact. The very departure of the Lord will benefit the disciples. How this can be true is explained in 14:16 ff. As a result of this departure the disciples will perform not only the works which Jesus has been doing all along (miracles in the physical realm), but even greater works than these, namely, miracles in the spiritual realm. See on 5:20, 21, 24.

Christ s works had consisted to a considerable extent of miracles in the physical realm, performed largely among the Jews. When he now speaks about the greater works, he is in all probability thinking of those in connection with the conversion of the Gentiles. Such works were of a higher character and vaster in extent. That Jesus actually has this great task in mind seems to follow from the fact that he referred to it just a few days before (12:23 32), and also definitely during this very night (17:20).) Now this conversion of (God s elect from among) the Gentiles, this work of Peter in the home of Cornelius and of Paul on all his missionary journeys, could not have been done before Christ s death and ascension for the simple reason that at that time the Holy Spirit had not yet been poured out. For that very reason the wall of separation was still in existence. All this was going to change presently, that is, in connection with Christ s death, resurrection, ascension, and coronation.

Hence, Jesus is able to say, Greater works than these will he do because I am going to the Father. ) Two additional remarks are necessary before we leave this passage:) 1 1 2 8 0 “tw://bible.?id=59.5.20|AUTODETECT|” (1) Let no one say that the work of conversion can never in any sense be ascribed to man. Cf. ) 7 1 -1 9 0 “tw://bible.?id=59.5.20|AUTODETECT|” Jas. 5:20) 1 1 -1 9 0 “tw://bible.?id=20.11.30|AUTODETECT|” , He who converts a sinner from the error of his way. See also ) 7 1 -1 9 0 “tw://bible.?id=20.11.30|AUTODETECT|” Prov. 11:30) 1 1 -1 9 0 “tw://bible.?id=27.12.3|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=27.12.3|AUTODETECT|” Dan. 12:3) 1 1 -1 9 0 0 . This is, of course, a very relative way of speaking. The real Author of conversion is ever God himself, but he uses man as an agent. The disciples are viewed as reapers (see on 4:35 38).) 1 2 2 8 0 0 (2) It is certainly worthy of notice that, according to this great saying of our Lord, the greater works are the spiritual works. The miracles in the physical realm are subservient to those in the spiritual sphere: the former serve to prove the genuine character of the latter. Does Jesus, perhaps, by means of this very comparison, which places the spiritual so far above the physical, hint that miracles in the physical sphere would gradually disappear when they would no longer be necessary?) 13, 14. And whatever you ask in my name, that I will do, in order that the Father may be glorified in the Son. If you will ask me anything in my name, I will do it.) 1 1 2 8 0 “tw://bible.?id=44.1.14|AUTODETECT|” The word whatever comprises much territory. It refers to both the great works and the greater works (of verse 12). Accordingly, in this passage the relation of these works to prayer is pointed out. Jesus very clearly teaches that there is this connection. In the book of Acts miracles in both realms are again and again linked with prayer 7 1 -1 9 0 “tw://bible.?id=44.1.14|AUTODETECT|” Acts 1:14) 1 1 -1 9 0 0 followed by the great miracles of ch. 2; 4:31; 6:6, 7; 9:40, 41; 10:4, 9; 12:5; 13:3; 16:25 34).��165��) 1 15 2 8 0 0 Only such prayers, however, are answered which are in Christ s name. Such prayers, of course, are not selfish but in the interest of God s kingdom. They proceed from faith, are in accordance with God s will ever implying. Not our will, but thy will be done , and to his glory. A prayer in Christ s name is a prayer that is in harmony with whatever Christ has revealed concerning himself. His name is his self-revelation in his works; here particularly, his self-revelation in the sphere of redemption.) It is not difficult to see that such a prayer will always and most certainly be answered, for the one who utters it does not ever want anything that Christ does not want!

And when such a prayer is answered, the Father, who abides forever in the Son, will do his works. Hence, the Father will be glorified in the Son. The resplendent attributes of God will shine forth in all their beauty in and by means of these works.) Not only will the believer receive the very thing asked that is, if it be asked in Christ s name, which covers every condition of answered prayer , but Christ himself in person will grant this humble petition of his disciple; note the words, I will do it. For the meaning of the verb ask and its synonym see on 11:22, and below, on 14:16.) Because of the far-reaching character of the promise contained in verse 13 it is repeated in the next verse. However, there is a difference, for now the disciples are told that they must not only pray in the name of Christ but to Christ, If you will ask me anything in my name; etc. Hence, by taking the two verses together we see that Christ here represents himself as:) a.

The One in whose name prayer must be offered.) b. The Object of prayer.) c. The Hearer of prayer.) 15. If you love me, you will keep my precepts.) We do not agree with those commentators who claim that there is no connection between this and the preceding. This very night perhaps an hour or more ago Jesus had issued his new commandment (precept); see on 13:34. Similar precepts were added in 14:1 and 14:11.

Besides, does not the immediate context (verses 12 14) clearly imply that the Lord wants his disciples to keep on believing in him, to pray in his name, and to pray to him? Are not these statements implied precepts?) But they must be kept if they are to be a blessing. In the conditional sentence, If you love me, you will keep my precepts, there are three words that predominate: love (�����), keep (�����), and precept (�����).) For the first see on 21:15 17; for the second, on 8:51; and for the third, on 13:34.) Summarizing the results of these word-studies, the sentence may be paraphrased as follows:) If with love that is both intelligent and purposeful you love me, you will accept, obey, and stand guard over the rules which I have laid down for the regulation of your inner attitudes and outer conduct. ) The passage implies that from a certain aspect love precedes obedience. Hence, in this connection we refer to what has been said with reference to the order of the elements in Christian experience; see on 7:17, 18.) 16. And I will request the Father, and he will give you another Helper, in order that he may he in your midst forever & ) 1 1 2 8 0 “tw://bible.?id=62.5.16|AUTODETECT|” Those who keep Christ s precepts will receive a great blessing. Jesus, as Mediator, will make a request in their interest. We prefer the translation I will request to the more indefinite I will pray. Since Jesus has just used the verb ask in speaking of the prayers of the disciples (see on verses 13 and 14), and now shifts to the verb request when he is thinking of his own prayer in their interest, it is obvious that the change in verbs was intentional. The disciples are not on a level with God s only begotten Son. They must implore; he has a right to ask on terms of equality. Only once 7 1 -1 9 0 “tw://bible.?id=62.5.16|AUTODETECT|” I John 5:16) 1 1 -1 9 0 0 ) in the New Testament is the term request (�����) used with respect to the petitions which man addresses to God, and that one exception is easily explained. On the other hand, in speaking of his own prayers, Jesus always uses request, never ask (�0���). See also on 11:22.) 1 1 2 8 0 0 Jesus promises that in answer to his request the Father will give to the disciples another Helper. In the next verse this Helper is called the Spirit of truth.) 1 1 2 8 0 “tw://bible.?id=44.15.28|AUTODETECT|” The passage clearly indicates that the Holy Spirit is not merely a power but a person, just like the Father and the Son. He is another Helper, not a different Helper. The word another indicates one like myself, who will take my place, do my work. Hence, if Jesus is a person, the Holy Spirit must also be a person. Moreover, personal attributes are everywhere ascribed to him 7 1 -1 9 0 “tw://bible.?id=44.15.28|AUTODETECT|” Acts 15:28) 1 1 -1 9 0 “tw://bible.?id=45.8.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.26|AUTODETECT|” Rom. 8:26) 1 1 -1 9 0 “tw://bible.?id=46.12.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.12.11|AUTODETECT|” I Cor. 12:11) 1 1 -1 9 0 “tw://bible.?id=54.4.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.4.1|AUTODETECT|” I Tim. 4:1) 1 1 -1 9 0 “tw://bible.?id=66.22.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.22.17|AUTODETECT|” Rev. 22:17) 1 1 -1 9 0 “tw://bible.?id=40.28.19|AUTODETECT|” ). His relation to the Father and the Son is described as of such a character that if these are persons, he too must be a person 7 1 -1 9 0 “tw://bible.?id=40.28.19|AUTODETECT|” Matt. 28:19) 1 1 -1 9 0 “tw://bible.?id=46.12.4-46.12.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.12.4-46.12.6|AUTODETECT|” I Cor. 12:4 6) 1 1 -1 9 0 “tw://bible.?id=47.13.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.13.14|AUTODETECT|” II Cor. 13:14) 1 1 -1 9 0 “tw://bible.?id=60.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.1|AUTODETECT|” I Pet. 1:1) 1 1 -1 9 0 “tw://bible.?id=60.1.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=60.1.2|AUTODETECT|” 2) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.5.4|AUTODETECT|” For the same reason, if Jesus is divine, the Spirit, too, must be divine. This too is taught throughout the New Testament, to say nothing of the Old. Thus, divine names are given to him 7 1 -1 9 0 “tw://bible.?id=44.5.4|AUTODETECT|” Acts 5:4) 1 1 -1 9 0 “tw://bible.?id=44.28.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.28.25|AUTODETECT|” 28:25) 1 1 -1 9 0 “tw://bible.?id=58.10.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.10.15|AUTODETECT|” Heb. 10:15) 1 1 -1 9 0 “tw://bible.?id=58.10.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.10.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=46.2.10|AUTODETECT|” ); divine attributes are ascribed to him; such as, eternity, omnipresence, omnipotence, omniscience 7 1 -1 9 0 “tw://bible.?id=46.2.10|AUTODETECT|” I Cor. 2:10) 1 1 -1 9 0 “tw://bible.?id=46.12.4-46.12.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.12.4-46.12.6|AUTODETECT|” 12:4 6) 1 1 -1 9 0 “tw://bible.?id=58.9.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.9.14|AUTODETECT|” Heb. 9:14) 1 1 -1 9 0 “tw://bible.?id=40.12.18|AUTODETECT|” ); and divine works are predicated of him 7 1 -1 9 0 “tw://bible.?id=40.12.18|AUTODETECT|” Matt. 12:18) 1 1 -1 9 0 “tw://bible.?id=42.4.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.4.18|AUTODETECT|” Luke 4:18) 1 1 -1 9 0 “tw://bible.?id=43.14.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.14.16|AUTODETECT|” John 14:16) 1 1 -1 9 0 “tw://bible.?id=46.12.2-46.12.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.12.2-46.12.11|AUTODETECT|”

1. 7 1 -1 9 0 “tw://bible.?id=46.12.2-46.12.11|AUTODETECT|” Cor. 12:2 11) 1 1 -1 9 0 “tw://bible.?id=53.2.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.2.13|AUTODETECT|” II Thess. 2:13) 1 1 -1 9 0 “tw://bible.?id=60.1.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.12|AUTODETECT|” I Pet. 1:12) 1 1 -1 9 0 “tw://bible.?id=40.28.19|AUTODETECT|” ). Passages such as ) 7 1 -1 9 0 “tw://bible.?id=40.28.19|AUTODETECT|” Matt. 28:19) 1 1 -1 9 0 “tw://bible.?id=47.13.14|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=47.13.14|AUTODETECT|” II Cor. 13:14) 1 1 -1 9 0 0 clearly indicate that the three persons are completely equal. One and the same divine essence pervades all.) 1 1 2 8 0 “tw://bible.?id=40.10.20|AUTODETECT|” According to the passage which we are studying, the Holy Spirit is given by the Father, in answer to the request of the Son. He proceeds from both Father and Son. The Father gives him; the Son sends him (15:26). He is the Spirit of the Father; he is also the Spirit of Christ 7 1 -1 9 0 “tw://bible.?id=40.10.20|AUTODETECT|” Matt. 10:20) 1 1 -1 9 0 “tw://bible.?id=45.8.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.9|AUTODETECT|” Rom. 8:9) 1 1 -1 9 0 “tw://bible.?id=46.2.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.2.11|AUTODETECT|” I Cor. 2:11) 1 1 -1 9 0 “tw://bible.?id=46.2.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=46.2.12|AUTODETECT|”
2. 1 1 -1 9 0 “tw://bible.?id=48.4.6|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=48.4.6|AUTODETECT|” Gal. 4:6) 1 1 -1 9 0 0 ). The Holy Spirit is the person in whom the Father and the Son meet one another. Moreover, here as elsewhere the economical trinity rests upon the ontological: the Spirit s outpouring on the day of Pentecost, to which the present passage refers, rests upon his eternal procession. Both of these are the works of the Father and the Son.) 1 3 2 8 0 0 The Spirit is here called another Paraclete (����������). The term indicates that he is a person who is called to the side (in this case, of the disciples) in order to help. Two errors, as we see it, should be avoided in this respect:) (1) The fact that by derivation the word is a verbal adjective derived from the passive (perfect) form of the verb (���������) must not be interpreted to mean that therefore the resulting word remains forever passive in meaning. The derivation of words is one thing, the history of their meaning in actual usage (to which the science of semantics devotes its attention) is a different matter. To be sure, there is a relation between the two, but they are by no means the same. The context must decide.

In John it is the active idea that is stressed, as every reference to him indicates (see next paragraph). The Paraclete does certain things for the disciples (and, of course, for the Church).) (2) The meaning of the word must not be too narrowly restricted. The Holy Spirit is a Helper in ever so many respects: he comforts, indeed, and since the main theme of chapter 14 is comfort it is probable that Jesus had this in mind more than anything else. But the Spirit also (and in close connection with the work of imparting comfort) teaches, guides in the truth (16:13, 14); brings the teaching of Christ home to the recollection of the disciples (14:26); and dwells within them as a source of inspiration and life (14:17). The Father and the Son call the Spirit to the side of the disciples in order to comfort, admonish, teach, and guide them; in other words, in order that in any given condition the Paraclete may furnish whatever help is necessary. Hence, we know of no better translation than the term Helper.��166��) 1 1 2 8 0 “tw://bible.?id=62.2.1|AUTODETECT|” In ) 7 1 -1 9 0 “tw://bible.?id=62.2.1|AUTODETECT|” I John 2:1) 1 1 -1 9 0 0 Jesus Christ is himself called Paraclete. He is the Helper in the sense of being Advocate or Intercessor with the Father in the interest of believers who commit sin.) 1 3 2 8 0 0 The sense of 14:16 is, accordingly, this: instead of becoming poorer, the disciples are actually going to become richer. To be sure, one Helper is leaving, but he leaves with the purpose of sending another. Moreover, the first Helper, though physically absent, will remain a Helper. He will be their Helper in heaven. The other will be their Helper on earth. The first pleads their case with God.

The second pleads God s case with them. This second Helper, moreover, having once arrived (at Pentecost), will never depart from the church in any sense whatever. Hence, Pentecost is never repeated. (See on the next verse for the distinction between the prepositions used in verses 16 and 17 with reference to the Holy Spirit s relation to the church.)) 17 & even the Spirit of truth, whom the world cannot receive, because it neither sees nor acknowledges him.) The Paraclete is here called the Spirit of truth (qualitative genitive). This, according to 16:13, means that he, being the truth in person, guides his people into that realm of truth which is embodied in Christ and his redemption.) 1 1 2 8 0 “tw://bible.?id=46.2.12-46.2.14|AUTODETECT|” In view of the fact that the world (������ see Vol. I, p. 79, footnote 26, probably meaning 6) follows Satan s lie (see on 8:44, 45; 14:30), lacks an organ of spiritual discernment 7 1 -1 9 0 “tw://bible.?id=46.2.12-46.2.14|AUTODETECT|” I Cor. 2:12 14) 1 1 -1 9 0 “tw://bible.?id=40.12.22-40.12.37|AUTODETECT|” ) and fails to acknowledge the Spirit 7 1 -1 9 0 “tw://bible.?id=40.12.22-40.12.37|AUTODETECT|” Matt. 12:22 37) 1 1 -1 9 0 “tw://bible.?id=44.2.12-44.2.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.2.12-44.2.17|AUTODETECT|” Acts 2:12 17) 1 1 -1 9 0 0 ), ascribing the influences of the third person of the Holy Trinity to Beelzebub or to new wine, it cannot (see on 3:3, 5) receive him. (For the meaning of ������ see Vol. I, p. 85, footnote 33; and for ������� see on 1:10, 31; 3:11; 8:28.)) 1 10 2 8 0 0 You do know him, because he dwells by your side, and will be within you. Note the difference in the verbs and prepositions (according to what is probably the best reading):) 14:16. in order that he may be in your midst or with you (���� Q���). ) 14:17. because he dwells by your side (���� Q���). ) 14:17. and will be within you (� Q���). ) The matter of interpreting these clauses is not easy. As has been said before, one should read on and on (see Vol. I, p. 71, on 1:4). Unless this is done, we could easily arrive at the following explanation:) Right now the Holy Spirit is already dwelling within the heart of the Spirit-filled Savior, and thus by their side. As a result of this, they even now, at least in principle and in moments of spiritual clarity, recognize and acknowledge the Paraclete.

But by and by the Spirit will establish an even closer relationship. He who had all along been at their side (����) would, on the day of Pentecost, come to be in their midst or with them (����) and within (�) them. ) Though such an interpretation is tempting, it does not work out, and this particularly in view of verse 23: and we will come to him, and make our home by his side (or: with him). Here the by his side relationship is definitely ascribed to the dispensation of the Spirit (note close connection between verse 23 and verses 25, 26). Hence, one is not justified in making any sharp distinction between the present by your side relationship and the future in the midst of and within relationship. Also, one is not justified in ascribing a too restricted meaning to the preposition by the side (����), as if it necessarily indicated a less close relationship. For the real meaning of ���� in such contexts see on verse 23.) In view of this difficulty some commentators have interpreted the passage now under study (14:17) as if Jesus meant to say, Even now you already have the Spirit in your hearts.

By and by, at Pentecost, you will know more about him. But this amounts to an underestimation of the significance of Pentecost.) While agreeing that there is a difference in the meaning of the prepositions, it is probably much better to seek the solution in the direction of the following paraphrase:) The Father will give you another Helper (verse 16), in order that he may be in your midst (or, in that sense, with you) forever, even the Spirit of truth, whom the world cannot receive, because it neither sees nor knows him. You, on the contrary, once the Spirit has arrived, will know him, because he will dwell at your side (or with you, in the sense explained below in connection with verse 23) and will be within you (verse 17). This reading of a present tense as if it were future is fully justified in such a context. Jesus is simply projecting himself into the future, having clearly used the future tense in verse 16 . With the future period already present to his mind, he can now use the present tense, You know him, because he dwells at your side, where we would use the future.

That he has this future period in mind is again clearly shown by his use of the future tense in the very next clause, And will be within you (if the reading of N.N. in the text is correct).) 1 1 2 8 0 “tw://bible.?id=46.3.16|AUTODETECT|” On the day of Pentecost, therefore, the Holy Spirit would come to dwell in the midst of, by the side of, and within the disciples. He would enter personally into the church, which would become his temple, his permanent dwelling-place 7 1 -1 9 0 “tw://bible.?id=46.3.16|AUTODETECT|” I Cor. 3:16) 1 1 -1 9 0 “tw://bible.?id=47.6.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.6.16|AUTODETECT|” II Cor. 6:16) 1 1 -1 9 0 “tw://bible.?id=49.2.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.2.21|AUTODETECT|” Eph. 2:21) 1 1 -1 9 0 “tw://bible.?id=60.2.9|AUTODETECT|” ). As a result, the church would throw away the swaddling clothes of infancy and would become spiritually of age. It would become a nation of prophets, a kingdom of priests, the Body of Christ 7 1 -1 9 0 “tw://bible.?id=60.2.9|AUTODETECT|” I Pet. 2:9) 1 1 -1 9 0 “tw://bible.?id=29.2.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=29.2.28|AUTODETECT|” Joel 2:28) 1 1 -1 9 0 “tw://bible.?id=46.12.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.12.7|AUTODETECT|” I Cor. 12:7) 1 1 -1 9 0 “tw://bible.?id=49.1.22|AUTODETECT|” ff.; ) 7 1 -1 9 0 “tw://bible.?id=49.1.22|AUTODETECT|” Eph. 1:22) 1 1 -1 9 0 “tw://bible.?id=49.1.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.1.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=49.2.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.2.21|AUTODETECT|” 2:21) 1 1 -1 9 0 “tw://bible.?id=49.2.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.2.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=49.5.23-49.5.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.5.23-49.5.33|AUTODETECT|” 5:23 33) 1 1 -1 9 0 “tw://bible.?id=23.54.2|AUTODETECT|” ). As a second result, on that day the church would become international. Broken down and destined to be broken down more and more would be the middle wall, the partition between Jew and Gentile 7 1 -1 9 0 “tw://bible.?id=23.54.2|AUTODETECT|” Is. 54:2) 1 1 -1 9 0 “tw://bible.?id=23.54.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.54.3|AUTODETECT|” 3) 1 1 -1 9 0 “tw://bible.?id=44.2.9-44.2.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.2.9-44.2.11|AUTODETECT|” Acts 2:9 11) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 18. I will not leave you orphans: I am coming to you. What Jesus means is: My departure will not be like that of a father whose children are left orphans when he dies. In the Spirit I am myself coming back to you. The Spirit reveals the Christ, glorifies him, applies his merits to the hearts of believers, makes his teachings effective in their lives. Hence, when the Spirit is poured out, Christ truly returns.) Here in verse 18 the reference is not primarily to the second coming but to the return of Christ in the Spirit at Pentecost.

Reasons for adopting this position:) a. The immediately preceding context refers to the outpouring of the Spirit.) b. So does the immediately following context.) c. Thus only can it be explained that the disciples are not left orphans.) d. At the consummation of the age Jesus will come to the world as well as to the church. In the Spirit, poured out at Pentecost, he chooses as his abode the church only.) 1 1 2 8 0 “tw://bible.?id=45.6.3-45.6.11|AUTODETECT|” e. One of the results of the coming referred to here in verse 18 is that the disciples will know that I am in the Father, and you in me, and I in you. The knowledge of the believers intimate union with Christ was a fruit of Pentecost: ) 7 1 -1 9 0 “tw://bible.?id=45.6.3-45.6.11|AUTODETECT|” Rom. 6:3 11) 1 1 -1 9 0 “tw://bible.?id=45.8.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.1|AUTODETECT|” 8:1) 1 1 -1 9 0 “tw://bible.?id=45.12.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.12.5|AUTODETECT|” 12:5) 1 1 -1 9 0 “tw://bible.?id=45.16.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.16.2|AUTODETECT|” 16:2) 1 1 -1 9 0 “tw://bible.?id=45.16.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.16.3|AUTODETECT|” 3) 1 1 -1 9 0 “tw://bible.?id=45.16.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.16.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=45.16.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.16.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=45.16.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.16.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=45.16.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.16.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=46.1.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.1.30|AUTODETECT|” I Cor. 1:30) 1 1 -1 9 0 “tw://bible.?id=46.4.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.4.10|AUTODETECT|” 4:10) 1 1 -1 9 0 “tw://bible.?id=46.4.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.4.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=46.4.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.4.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=46.7.39|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.7.39|AUTODETECT|” 7:39) 1 1 -1 9 0 “tw://bible.?id=46.9.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.9.1|AUTODETECT|” 9:1) 1 1 -1 9 0 “tw://bible.?id=46.11.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.11.11|AUTODETECT|” 11:11) 1 1 -1 9 0 “tw://bible.?id=46.15.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.15.31|AUTODETECT|” 15:31) 1 1 -1 9 0 “tw://bible.?id=46.15.58|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.15.58|AUTODETECT|” 58) 1 1 -1 9 0 “tw://bible.?id=46.16.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.16.19|AUTODETECT|” 16:19) 1 1 -1 9 0 0 , etc.) 1 1 2 8 0 0 On the other hand, it is also true that Christ s abode through the Spirit in his church is a type of God s indwelling in the hearts of his people (in heaven and ultimately) in the restored universe. Note the following:) 1 1 2 8 0 “tw://bible.?id=66.21.3|AUTODETECT|” a. In this very context the words of verse 23, And we will come to him and make our home with him, find their echo in ) 7 1 -1 9 0 “tw://bible.?id=66.21.3|AUTODETECT|” Rev. 21:3) 1 1 -1 9 0 0 , where the reference is to the perfect communion of God with his people in the new heaven and earth.) 1 1 2 8 0 0 b. The expression in that day (verse 20) often refers to a long period of time in which one event is typical of another (and still future) happening.) 1 1 2 8 0 “tw://bible.?id=39.3.1|AUTODETECT|” c. Prophetic foreshortening, according to which great events seem to be compressed together so as to be seen at a single glance, is not unusual in Scripture. Thus Christ s first and second coming are seen together in ) 7 1 -1 9 0 “tw://bible.?id=39.3.1|AUTODETECT|” Mal. 3:1) 1 1 -1 9 0 “tw://bible.?id=39.3.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=39.3.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=40.24.0|AUTODETECT|” . The destruction of Jerusalem and the end of the world appear side by side (and the first viewed as foreshadowing the second) in Christ s eschatological address 7 1 -1 9 0 “tw://bible.?id=40.24.0|AUTODETECT|” Matt. 24) 1 1 -1 9 0 “tw://bible.?id=41.13.0|AUTODETECT|” and 25; ) 7 1 -1 9 0 “tw://bible.?id=41.13.0|AUTODETECT|” Mark 13) 1 1 -1 9 0 “tw://bible.?id=42.21.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.21.0|AUTODETECT|” Luke 21) 1 1 -1 9 0 0 ). Thus also here in 18 21 the return of Christ in the Spirit holds within its bosom the promise of the return which the church is still awaiting.) 1 4 2 8 0 0 19. Yet a little while, and the world no longer sees me, but you see me; because I live you too will live. For the meaning of the expression a little while see also on 7:33; 12:35; 13:33; and 16:16 19. Note, however, that the connotation of this phrase is climactic: the little while is shrinking more and more. It is now no longer a half year or even a few days. It is now the night between Thursday and Friday.

On Friday Jesus will die on the cross. After that the world (������ defined by Jesus himself in verse 24 as referring to those who do not love him; see Vol. I, p. 79, footnote 26, meaning (6) ) will no longer see him. Not even physically will they be able to observe him. In the Spirit, however, the disciples will indeed observe Jesus. (The verb is ������; see Vol. I, p. 85, footnote 33), for that Spirit, from Pentecost on, will bring Christ s teachings concerning himself home to the hearts of these men and their followers, sothat what the Lord from heaven is doing on earth day by day will pass in review (note the verb once more) before their eyes.) Now in order to see Jesus as he carries out his victorious program in the church through the Spirit, one must be fully alive spiritually.

The disciples will be able to see or observe Jesus, for they will be alive. They will live because Christ lives. He, being in his own person the way and the truth and the life, is ever the cause of their spiritual life. Yes, ever, for he is unchangeable; but as far as they are concerned, this life will blossom forth most abundantly on and after Pentecost; hence, with respect to them the future tense is used: you too will live.) 20. In that day you will recognize that I am in my Father, and you in me, and I in you.) In the new dispensation, beginning with the outpouring of the Holy Spirit, the disciples (and those who afterward embrace the Christ by living faith) will recognize and joyfully acknowledge the closeness of the relationship between the Father and the Son (as has been shown in connection with verse 18). They will then also understand that this union is in turn the pattern for the relationship between Christ and his followers.

To be sure, these two relationships are not identical. Between the Father and the Son there is basically (as the root of the unity in outward operation) a unity of essence. This unity is absolute, incapable of growth. On the other hand, between the Son and believers there is an ethical and spiritual unity. We love him because he first loved us. This unity is capable of growth.

Nevertheless, in view of the fact that Christ by means of the Spirit actually lives in the hearts of believers, the former is truly a pattern for the latter.) 1 1 2 8 0 “tw://bible.?id=46.12.27|AUTODETECT|” So close is the relation between Christ and believers that while he is the vine, they are the vine-branches. He is the shepherd; they the sheep. They are the members of the body of which he is the head 7 1 -1 9 0 “tw://bible.?id=46.12.27|AUTODETECT|” I Cor. 12:27) 1 1 -1 9 0 “tw://bible.?id=66.3.21|AUTODETECT|” ). One of the most striking passages in this connection is certainly ) 7 1 -1 9 0 “tw://bible.?id=66.3.21|AUTODETECT|” Rev. 3:21) 1 1 -1 9 0 0 , which shows not only the closeness and tenderness of the relationship between Christ and believers, but also indicates, as does the passage which we are studying (14:20), that this relationship is a reflection of the everlasting and ontological union between the Father and the Son. This prediction has an anticipatory and an ultimate fulfilment, as has been shown in connection with verse 18 (see above).) 1 1 2 8 0 “tw://bible.*?id=40.7.24|AUTODETECT|” 21. He who has my precepts and keeps them, he it is who loves me. The joyful and obedient recognition of Christ s sovereignty hence, the keeping (see on 8:51) of his precepts (see on 13:34) is the proof of genuine discipleship. The grammatical structure of the sentence is such that one can turn it around and retain the truth, now viewed from the opposite angle: He who loves me, he it is who has my precepts and keeps them. One can also put it this way: Verse 21, as it stands (with he who has my precepts and keeps them as subject and he it is who loves me as predicate) is the obverse of verse 15 . But why does Jesus, having spoken about the dispensation of the Spirit in verses 16 20, return to the thought of verse 15, the keeping of his (Christ s) precepts?

Probably because apart from the Spirit, no keeping of precepts is possible. Note that the mere possession of these precepts is not enough. One must have them and keep them. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.7.24|AUTODETECT|” Matt. 7:24) 1 1 -1 9 0 “tw://bible.?id=59.2.14-59.2.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.2.14-59.2.26|AUTODETECT|” Jas. 2:14 26) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 Now the one who constantly keeps the precepts which he has as an abiding possession, he (he alone, the pronoun ������ is emphatic) shows thereby that he constantly loves the Lord Jesus Christ (note the three present participles). For the meaning of the word rendered loves we refer to the discussion of this verb and its main synonym, in connection with 21:15 17.) 1 1 2 8 0 “tw://bible.?id=62.4.19|AUTODETECT|” And he who loves me will be loved of my Father, and I too will love him, and will manifest myself to him. Note the future tense. But does not the Father s love precede ours? Is it not true that the whole of our love is but the answer to his love? True not only, but that is also exactly what the apostle John remembered of the teaching of Jesus 7 1 -1 9 0 “tw://bible.?id=62.4.19|AUTODETECT|” I John 4:19) 1 1 -1 9 0 “tw://bible.?id=45.8.28-45.8.32|AUTODETECT|” ). But why cannot God s love both precede and follow ours? That is exactly what it does, and that is the beauty of it: first, by preceding our love, it creates in us the eager desire to keep Christ s precepts; then, by following our love, it rewards us for keeping them! Nothing could ever be more glorious than such an arrangement! For a commentary on the love of the Father for his people see ) 7 1 -1 9 0 “tw://bible.?id=45.8.28-45.8.32|AUTODETECT|” Rom. 8:28 32) 1 1 -1 9 0 “tw://bible.?id=45.8.35-45.8.37|AUTODETECT|” . Note also that in that famous chapter Paul shifts the emphasis, sothat having spoken of the love of God (in the verses indicated), he follows this up immediately by riveting the attention on the love of Christ 7 1 -1 9 0 “tw://bible.?id=45.8.35-45.8.37|AUTODETECT|” Rom. 8:35 37) 1 1 -1 9 0 “tw://bible.?id=45.8.39|AUTODETECT|” ). He concludes by indicating that in reality the two are one and the same (though the two divine persons remain forever distinct), sothat they can be summarized in the beautiful expression the love of God which is in Christ Jesus our Lord 7 1 -1 9 0 “tw://bible.?id=45.8.39|AUTODETECT|” Rom. 8:39) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=46.2.10|AUTODETECT|” Similarly, Jesus here, having mentioned the love of the Father, immediately adds, And I too will love him. This intelligent and purposeful love is made manifest by the Spirit. The expression, and will manifest myself to him takes on reality in the lives of believers again and again 7 1 -1 9 0 “tw://bible.?id=46.2.10|AUTODETECT|” I Cor. 2:10) 1 1 -1 9 0 “tw://bible.?id=46.2.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.2.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=46.12.3-46.12.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.12.3-46.12.7|AUTODETECT|” 12:3 7) 1 1 -1 9 0 “tw://bible.?id=55.4.17|AUTODETECT|” ), sothat they can say, But the Lord stood by me and strengthened me 7 1 -1 9 0 “tw://bible.?id=55.4.17|AUTODETECT|” II Tim. 4:17) 1 1 -1 9 0 “tw://bible.?id=55.4.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=55.4.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=19.23.0|AUTODETECT|” ). See also ) 7 1 -1 9 0 “tw://bible.?id=19.23.0|AUTODETECT|” Ps. 23) 1 1 -1 9 0 “tw://bible.?id=66.3.20|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=66.3.20|AUTODETECT|” Rev. 3:20) 1 1 -1 9 0 0 . This manifestation of Christ to the believer is ever in the Spirit and through the Word.) 1 1 2 8 0 “tw://bible.?id=42.6.16|AUTODETECT|” 22. Judas (not Iscariot) said to him, Lord, what has happened that thou art about to manifest thyself to us, and not to the world? The Judas who interrupts the Lord was not the man who had just left the house (13:30), that is, he was not Iscariot (see on 6:71).��167�� This is added for the sake of clarity and for the protection of the memory of Judas the Greater (see Vol. I, pp. 19, 20). On the contrary, he was Judas the Thrice-named, the one who is called Lebbaeus, whose surname was Thaddaeus (probably courageous, lion-hearted). He was Judas of James 7 1 -1 9 0 “tw://bible.?id=42.6.16|AUTODETECT|” Luke 6:16) 1 1 -1 9 0 “tw://bible.?id=44.1.13|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=44.1.13|AUTODETECT|” Acts 1:13) 1 1 -1 9 0 0 ). In the four lists of the apostles this Judas is placed next to Simon (the Zealot), from which some have inferred that the two were brothers or very close friends. (Note the striking resemblance between these disciples as pictured by Da Vinci in his Last Supper.) Although in apocryphal writings his name occurs again and again, the New Testament records no other incident with respect to him than the one here described.) 1 1 2 8 0 0 As often in the Fourth Gospel (see on 3:4; 4:11, 15, 33; 6:52; 8:22, 57; 11:12; 13:9) so also in this case a listener takes up a word or phrase which Jesus has uttered, and misinterprets it. Upon this misinterpretation the listener bases his question.) 1 1 2 8 0 “tw://bible.?id=44.1.6|AUTODETECT|” The particular expression to which Judas gave the wrong interpretation was, Yet a little while, and the world no longer sees me & and I will manifest myself to him (that is, to the one who loves me) (14:19, 21). Jesus had clearly spoken about a manifestation in the Spirit, and therefore spiritual in character. Judas, however, was probably thinking of a public manifestation by means of mighty miracles or by means of a kind of Messianic theophany, as on the coming judgment day (cf. 5:27 29). Did he still cherish the hope that powerful works displayed in public would convince the world? (The question of Judas reminds us strongly of the advice given by the brothers of Jesus; see on 7:3, 4.) Moreover, the fact that some weeks later, at the very moment when Jesus was about to ascend to heaven, the disciples were still dreaming earthly, nationalistic dreams 7 1 -1 9 0 “tw://bible.*?id=44.1.6|AUTODETECT|” Acts 1:6) 1 1 -1 9 0 0 ) causes us to think that what Judas meant here in 14:22 was this, Lord, what has happened (in other words, why is it) that, in a dramatic manner, thou art about to display thy great power to us alone, and not also to the public in general? Would not the latter policy be far better and more effective? For the meaning of (������) here see Vol. I, p. 79, footnote 26, meaning (3).) 1 17 2 8 0 0 We do not believe that the question of Judas was merely theoretical, as if he were asking, How, in the abstract, is it possible for thee to reveal thyself in such a manner that only thy disciples will be able to see thee? The occasion was far too serious for purely speculative questions. Show thyself thy great power to the world. It may not be too late. Make an impression. Get into the limelight.

Win applause. Overthrow the opposition. There seems to have been something of that spirit in Judas. He is somewhat dissatisfied with the words spoken by Jesus (14:19, 21).) In view of the fact that basically the error of Judas concerned the character of Christ s promised manifestation, Jesus, while seemingly simply continuing from where he left off in verse 21, gives a further explanation of this concept in the words of verses 23 and 24:) 23. Jesus answered and said to him, If a man loves me, he will keep my word, and my Father will love him.) For the meaning of the first part of this conditional sentence see on verse 15. There the plural was used; here the singular.

The form of the sentence and the use of the singular emphasizes the responsibility of each disciple to ask himself whether he personally loves Jesus. The term my word here in verse 23 is explained by my precepts in verse 15.) Such love, having Jesus as its object, receives a rich reward: My Father (note my, and see on 1:14) will love him, etc. The question, Which love is first? has been answered in connection with verse 21b. Note that the active expression and my Father will love him, corresponds to the passive he will be loved of my Father in verse 21; hence, see also on that verse.) And we will come to him and make our home with him. In the Spirit (see preceding context) both the Father and the Son will come to (����, face to face with; see on 1:1) the one who loves the Lord, and will make their home with (����: by the side of) him.) This presence is very real. Its operation can be felt.

The Spirit will convict of sin, lead to daily repentance, impart assurance of salvation, bestow the peace of God that passes all understanding, admonish, comfort; all of this in connection with the Word. It is in that way that Christ has promised to manifest himself to the disciples, but not to the world (see on 14:21, 22).) The clause, and make our home with him, (home is ����; see on 14:2) indicates a very close and intimate relationship. Father and Son, in and through the Spirit, are ever by the side of (����) those who love their Lord, ready to comfort, ready to cheer, ready to extend any and all necessary help.��168��) That the promise of this coming, though primarily referring to Pentecost and the present dispensation, receives its ultimate fulfilment at Christ s return and in the new heaven and earth has been shown (see on 14:18).) 24. He who does not love me does not keep my words; and the word which you hear is not mine but the Father s who sent me. For the meaning of this passage see on 14:15, 21, and 23. Jesus has repeatedly shown that both of the following propositions are true: (a) He who loves me keeps my words. (b) He who keeps my words loves me.

It follows logically that He who does not love me does not keep my words. These words can be viewed severally, as so many precepts. They can also be viewed as a unit: Christ s word, his teaching, as the rule for doctrine and life. Note that here in verse 24 we first have the plural, then the singular.) The last part of the verse has been explained in connection with 7:16, which embodies the same thought. Rejecting the precepts of Christ is a very serious matter, for: a) Such a person is not rejecting the word of a mere man, but of God (Father and Son being one in essence; see on 10:30). (b) To such a person the Lord will not manifest himself in his love (see on 14:21, 23).) ) 14:25 31) 25 These things I have told you while still remaining with you. 26 Moreover, the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you everything, and will remind you of everything that I myself said to you. 27 Peace I leave with you my peace I give to you; not as the world gives do I give to you. Let not your hearts any longer be troubled, nor let them remain fearful. 28 You heard that I said to you, I go away and am coming to you.

If you loved me, you would have rejoiced that I am going to the Father,��169�� for the Father is greater than I. 29 And now I have told you before it happens, in order that��170�� when it does happen, you may believe. 30 No longer will I discuss many things with you, for the prince of this world is coming. And yet, in me he has nothing; 31 but in order that the world may know that I love the Father, (even so) I do as the Father has commanded me. Get up and let us go away from here. ) ) 14:25, 26. These things I have told you while still remaining with you. Moreover, the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you everything, and will remind you of everything that I myself said to you.) Jesus seems to linger with his disciples as long as possible. Again and again he seems to bid them farewell; nevertheless, again and again he remains a little longer.

There is a tone of departure in the words, These things I have told you while still remaining with you. Yet, the Master lingers. Cf. 14:31; 15:11; 16:1, 4, 25, 33. These things, in view of while still remaining with you, which is surely very general, cannot be restricted to the words spoken that night, but obviously indicate all his teaching up to this very moment. Now Jesus draws a distinction (notice, he does not present a contrast; �� should here be translated moreover or and or now, not but) between his own teaching during the days of his humiliation, on the one hand, and his own teaching through the Spirit in the glory of his exaltation, on the other. The central idea of verses 25, 26 may be summarized as follows:) 1 1 2 8 0 “tw://bible.?id=46.2.13|AUTODETECT|” While yet abiding physically with you I have given you certain teachings which after my physical departure from you I, through the Spirit, will make much clearer to you 7 1 -1 9 0 “tw://bible.?id=46.2.13|AUTODETECT|” I Cor. 2:13) 1 1 -1 9 0 0 ). Moreover, I will then teach you everything which you need to know in order to perform the work of witnessing which is assigned to you. ) 1 1 2 8 0 “tw://bible.?id=44.2.33|AUTODETECT|” Note the names given to the third person of the Trinity: the Helper (����������); see on 14:16; the Holy Spirit, holy because, he is not only himself completely sinless and in possession of all the moral attributes in an infinite degree which, of course, is true also with respect to the Father and the Son , but also because it is he��171�� who takes the leading part in the work of making others holy (sanctification). He is also characterized as the One whom the Father will send in my (Christ s) name. Cf. ) 7 1 -1 9 0 “tw://bible.?id=44.2.33|AUTODETECT|” Acts 2:33) 1 1 -1 9 0 “tw://bible.?id=44.2.0|AUTODETECT|” . The sending of the Holy Spirit and also his work on earth is in complete harmony with Christ s name, that is, with his self-revelation in the sphere of redemption. A comparison between 14:26, whom the Father will send in my name, and 15:26, whom I will send from the Father, makes it very clear that the historical sending of the Holy Spirit on the day of Pentecost 7 1 -1 9 0 “tw://bible.?id=44.2.0|AUTODETECT|” Acts 2) 1 1 -1 9 0 0 ) is ascribed to both the Father and the Son. Does not this historical effusion imply that also the eternal, super-historical procession of the Spirit must be viewed as an act in which the Father and the Son cooperate?) 1 1 2 8 0 “tw://bible.?id=40.10.10|AUTODETECT|” Note that the promise contains two elements, and that in all probability the first everything (or all things: (�����) is more comprehensive than the second. First, the Spirit will teach you everything that is necessary (not only for your own salvation, but here specifically) for the work of witnessing 7 1 -1 9 0 “tw://bible.?id=40.10.10|AUTODETECT|” Matt. 10:10) 1 1 -1 9 0 “tw://bible.?id=62.2.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.2.27|AUTODETECT|” I John 2:27) 1 1 -1 9 0 0 ). This includes certain things which Jesus had not specifically taught during the days of his humiliation, having omitted them for a very wise reason (see on 16:12). Secondly, the Spirit will remind you of everything that I myself said to you. As already indicated, by means of both of these Jesus Christ is fulfilling his prophetic office, first on earth, then from heaven.) 1 1 2 8 0 0 The two everythings may be viewed as concentric circles, for also by means of recalling the old , the Spirit would be teaching the new. It must be borne in mind that between the time when Jesus uttered these words and the moment when the Holy Spirit was poured out there occurred the following significant events: Christ s crucifixion, resurrection, ascension, and coronation. In the light of these great events the work of the Holy Spirit in reminding the disciples of the former teachings of Jesus would naturally imply new teaching, or if one prefers, it would imply the impartation of a deeper understanding of that which when it was first heard had hardly registered. As proof we offer the following passages: 2:22; 12:16. Even then, of course, the special guidance of the Spirit was necessary in order to convey to their minds the exact meaning of Christ s words in the light of his atonement and glorification.) 1 1 2 8 0 “tw://bible.*?id=50.4.6|AUTODETECT|” 27. Peace I leave with you; my peace I give to you; not as the world gives do I give to you. By means of all the words of comfort which precede verse 27 Jesus aims to instill peace in the hearts of the disciples. This peace, says Jesus as it were, is both a legacy which I leave behind (�����) and a treasure which I give (������). It is true, of course, that Jesus establishes this peace by his atoning death on the cross, whereby he brings about reconciliation. Nevertheless, to say that the word peace as used here in verse 27 is purely objective and has nothing to do with the subjective feeling within the heart of the believer is going too far.

That the peace here indicated implies absence of the troubled and fearful feeling is clear from the words which immediately follow, namely, Let not your hearts any longer be troubled, neither let them be fearful. As stated repeatedly in this commentary, in order to establish the meaning of terms, phrases, and clauses, one must read on and on. That applies also to this case. But that which precedes also has significance in determining meanings. In the light of the entire chapter we believe that the word peace here in 14:27 indicates that absence of spiritual unrest and that assurance of salvation and of God s loving presence under all circumstances which results from exercising faith in God and in his Son (14:1) and from the contemplation of his gracious promises (see especially 14:1, 2, 3, 12 14, 16 21, 25, 26). It is the peace of which Paul speaks in ) 7 1 -1 9 0 “tw://bible.?id=50.4.6|AUTODETECT|” Phil. 4:6) 1 1 -1 9 0 “tw://bible.?id=50.4.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=50.4.7|AUTODETECT|” 7) 1 1 -1 9 0 0 . When Jesus says, Not as the world gives do I give to you, the context makes clear that what he means is, I give my peace, which the world can never bestow, no matter how often it may say, Peace to you, or Go in peace. The contrast is in the gift itself rather than merely in the manner in which the gift is bestowed. The world may give outward pleasure, physical rest and enjoyment, honor, wealth, but never that inner assurance which is the reflection of the smile of God in the heart of his child.) 1 1 2 8 0 “tw://bible.?id=55.1.7|AUTODETECT|” For the meaning of, Let not your hearts any longer be troubled, see on 14:1. When the peace bestowed by Christ (and merited for us by his atonement) enters the heart, anxiety is driven out. Neither let them be fearful (literally, neither let it your heart, where our idiom prefers: your hearts be fearful). It is the only instance of the use of this verb in the New Testament 7 1 -1 9 0 “tw://bible.?id=55.1.7|AUTODETECT|” II Tim. 1:7) 1 1 -1 9 0 0 for the noun). It does occur in Aristotle, in the papyri, and rather frequently in the LXX. It means to be cowardly, timid, or fearful. In distinction from �����, which is often used in a good sense (pious fear), ������ to which the verb ������� is related, is never used in a good sense.) 1 1 2 8 0 0 28, 29. You heard that I said to you, I go away and am coming to you. If you loved me, you would have rejoiced that I am going to the Father, for the Father is greater than I. And now I have told you before it happens, in order that when it does happen, you may believe.) 1 1 2 8 0 “tw://bible.?id=47.8.9|AUTODETECT|” Again and again Jesus had been saying, I go away (see 14:2, 3, 12) and also, I am coming to you (see 14:3, 18, 19, 21, 23). If the disciples had made more progress in love for their Master, they would not have been so filled with anxious fears. They would have rejoiced in the fact that this departure of the Lord was, after all, for him a going home to the Father. Although, to be sure, as the only-begotten Son he was fully equal to the Father as to essence (10:30), nevertheless, as the Mediator between God and man, himself man, he was inferior. Hence, when as a reward upon his work, the man of sorrows and acquainted with grief proceeds on his way to the One who was greater than himself for God is ever greater than man this is for him a rich reward. Cf. also ) 7 1 -1 9 0 “tw://bible.?id=47.8.9|AUTODETECT|” II Cor. 8:9) 1 1 -1 9 0 “tw://bible.?id=50.2.8-50.2.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.8-50.2.11|AUTODETECT|” Phil. 2:8 11) 1 1 -1 9 0 “tw://bible.?id=58.12.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.12.2|AUTODETECT|” Hebrews 12:2) 1 1 -1 9 0 0 . For the meaning of 14:29 see on 13:19. Here in verse 29 the application is slightly different. The clause, when it does happen, refers now to Christ s going away (death, resurrection, ascension) and coming again (in the Spirit on Pentecost; as meant for the church in general this has another application in connection with the Parousia).) 1 2 2 8 0 0 In their thoughts and meditations the disciples had been concentrating too much on themselves. Had they loved him sufficiently, they would have realized that this departure would bring glory to him! Seeing this, they would have rejoiced.) 30. Much, very much, had happened this evening. The Master and his disciples had been in the Upper Room for a long time, perhaps for several hours. The washing of the disciples feet, the eating of the Passover Supper, the predictions regarding Judas, Peter, and the Eleven, the institution of the Lord s Supper, the words of chapter 14, all this (and perhaps much more that has not been recorded) belongs to the first part of the night of the betrayal.) 1 1 2 8 0 “tw://bible.?id=42.22.52|AUTODETECT|” And now the time of departure from the room has almost arrived, as Jesus may be indicating by saying, No longer will I discuss many things with you. The very fact, however, that he says, No longer & many things, implies that he still has a few things to discuss, whether here in the Upper Room or on the way to Gethsemane. The reason why the time for further conversation is short is given in the clause, for the prince of this world (for the meaning of this title see on 12:31) is coming. Jesus was aware of the footsteps of Judas, Roman soldiers, temple-police, members of the Sanhedrin, all of them inspired by Satan. They were starting out even now and were on their way to capture Jesus. Of course, they had no right to do this. They were proceeding with swords and sticks 7 1 -1 9 0 “tw://bible.?id=42.22.52|AUTODETECT|” Luke 22:52) 1 1 -1 9 0 “tw://bible.?id=23.53.9|AUTODETECT|” ), with lanterns, torches, and weapons (18:3), as if their object were to search out and catch a dangerous criminal. And yet for this meaning of ��� see on 1:5b , in me he has nothing, says Jesus; indeed, nothing at all, for there was no guilt in him. See on 18:38; cf. ) 7 1 -1 9 0 “tw://bible.*?id=23.53.9|AUTODETECT|” Is. 53:9) 1 1 -1 9 0 0 . In view of this fact, is Jesus going to resist this attempt to capture him? The answer is given in the next verse:) 1 46 2 8 0 0 31. But in order that the world may know that I love the Father, (even so) I do as the Father has commanded me.��172�� Jesus here says that he will not resist, but instead will go forth boldly, on his way to meet Satan s representatives. He will do this because he lays down his life voluntarily (10:11). This was in accordance with the Father s commandment (see on 10:18). And the world is going to see this. Deep down in their hearts these wicked men will know that this behavior of his so very strange and uncommon, walking boldly into the hands of his captors! results from the fact that he loves the Father, as he has so often declared.

They will know it, but, of course, they would never admit it!) In harmony with this expressed determination namely, to meet the foe Jesus adds: Get up, and let us go away from here. This command has led to endless controversy among interpreters. The difficulty lies in the fact that according to 18:1 Jesus and his disciples did not actually leave until after he had spoken the words of chapters 15, 16, and 17. For solutions which we regard as less probable see the note.��173�� But is this difficulty really so great? Why not assign to these words their most natural meaning, and interpret them as actually amounting to a command that the disciples get up from their couches, coupled with an exhortation meaning, And let us go away from here, that is, from this Upper Room; hence, from this house ? That still would not imply that the little company now immediately rushes out of the house!

How often does it not happen even among us Westerners that between the exhortation, Now let us be going, and the actual departure there is a period of ten minutes? During that ten minutes a great deal can be said. Now, the following must be borne in mind:) a. In this very context Jesus clearly implies that there are still certain things which he wishes to say to the disciples (14:30).) b. Speaking calmly and deliberately, without any attempt to rush himself, Jesus may have uttered the contents of chapters 15, 16, and 17 within a period of ten minutes! When a company has been together for several hours, what is ten minutes?) c.

Besides, the possibility of topical (instead of strictly chronological) arrangement must not be ruled out. Thus, chapter 15, I am the real vine, may have been spoken a little earlier, in connection with the institution of the Lord s Supper . In that case the original author, John, simply inserted the material of ch. 15 because it was spoken that night. In Luke topical (instead of chronological) arrangement occurs again and again. John s arrangement is more chronological, but the possibility of merely topical arrangement must not be entirely ruled out. We believe, therefore, that chapter 15 was spoken either during or very shortly after (but with distinct reference to) the institution of the Lord s Supper.) Accordingly, we shall proceed upon the assumption that the contents of chapters 14 17 comprise a unit, and that all of this was spoken that night in the Upper Room.) Synthesis of Chapter 14) See the Outline on p. 260.

The Son of God Tenderly Instructing His Disciples. A Word of Comfort.) We recognize ten grounds of comfort, which may be summarized as follows:) I. Verse 1. Continue to trust in God; also in me continue to trust. (This implies: I will continue to provide for you in every need. Let not your hearts any longer be troubled).) II. Verse 2.

My departure is for the purpose of preparing everything with a view to a blessed reunion in the Father s house with its many mansions.) III. Verse 3. I am coming again and will take you to be face to face with me. Then you will always be where I am.) IV. Verses 4 11. Although my visible presence will be withdrawn, I will ever remain for you the (only) way to the Father .) V.

Verses 12 14. As a result of my going to the Father you will not only do great works but even greater works. If you ask anything in my name, I will do it.) VI. Verses 15 17. My physical departure is for the purpose of sending you another Helper who will never leave you, namely, the Spirit of truth. The Father will give him to you in answer to my request.) VII.

Verses 18 24. In that other Helper I will myself return (spiritually) to you, that is to all those who love me, not to the world.) VIII. Verses 25, 26. This other Helper, the Holy Spirit, will teach you everything, and will remind you of everything which I myself said to you.) IX. Verse 27. I leave behind as the greatest present of all (a gift far greater than the world can ever bestow) my peace.) X.

Verse 28. I am going to the Father. If you loved me sufficiently, that would cause you to rejoice.) Verses 29 31 (see comments on these on 288 291) form a conclusion to the entire chapter.) ) ) 156 The reading, And he said to his disciples, is weakly attested, Western interpolation.) 152 II B; see Vol. I, pp. 41, 42.) 153 On E�� see Vol. I, p. 56.) 154 IIIA2, IIIA1; see Vol. I, pp. 42, 43.) 155 II B; see Vol.

I, pp. 41, 42.) A.V. Authorized Version (King James)) 157 In Greek the second person plural indicative and imperative are identical in form. Hence, the word here used may be either. F. W. Ginrich, Ambiguity of Word Meaning in John s Gospel, CIW, 37 (1943 1944), 77, thinks that this is a case of deliberate ambiguity.

But this is not a mashal in the sense of 3:3.) 158 A. Deissmann, Light From the Ancient East (translated by L. R. M. Strachan), New York, 1927, pp. 177, 178.) 159 In verses 4 and 5 the verb �6�� is used. In verse 7 there seems to be a deliberate transition from ������� to ��6��, and then back again to �������.

It is hardly possible to be satisfied with the idea that the change in the use of words at this point is simply due to a desire for variation for the sake of euphony. Giving the verbs their full, distinctive sense yields a good meaning, which is also in complete harmony with the context. See also on, 1:10, 31; 3:11; 8:28. Also in verse 9 ������� fits the context exactly.) 160 See J. Orr, The Christian View of God and the World, third edition, New York, 1897, p. 268. Also H.

Bavinck, The Doctrine of God (translated by W. Hendriksen), Grand Rapids, Mich., 1951, pp. 255 334. Cf. L. Berkhof, Systematic Theology, Grand Rapids, Mich., 1949, pp. 82 99.) 161 IIIA1; see Vol. I, pp. 42, 43.) 162 IIIB2; see Vol.

I, pp. 42, 44.) 163 On E�� see Vol. I, pp. 54, 61.) 164 IIIB2; see Vol. I, pp. 42, 44.) 165 Hence, I cannot agree with Lenski who denies this emphatically; op. cit., pp. 966, 967.) 166) For an up-to-date discussion of the term (����������) consult the following:) Deissmann, A., Light from the Ancient East (translation by L. R. M. Strachan), fourth edition, New York, 1922, p. 336.) Goodspeed, E.

J., Problems of New Testament Translation, Chicago, 1945, pp. 110, 111.) Johnston, G., article Spirit, Holy Spirit, in A Theological Word Book of the Bible (edited by A. Richardson), New York, 1952, p. 245.) Moulton, J. H., and Milligan, G., The Vocabulary of the Greek New Testament Illustrated from the Papyri and Other Non-Literary Sources, London, New York, Toronto, second edition, 1915, the entry on this word.) Sasse, H., Der Paraklet im Joh. Evang. ZNTW, 24 (1925), 261.) Snaith, H., The Meaning of The Paraclete, ExT, 57, Number 2 (Nov. 1945), 47 ff.) N.N. Novum Testamentum Graece, edited by D.

Eberhard Nestle and D. Erwin Nestle (most recent edition)) 1 1 2 8 0 “tw://bible.?id=40.13.55|AUTODETECT|” 167 It is well to distinguish carefully between the seven men mentioned in the New Testament who bear this name (Judas). a. a brother of Jesus, the author of a canonical epistle 7 1 -1 9 0 “tw://bible.?id=40.13.55|AUTODETECT|” Matt. 13:55) 1 1 -1 9 0 “tw://bible.?id=41.6.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.3|AUTODETECT|” Mark 6:3) 1 1 -1 9 0 “tw://bible.?id=65.1.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=65.1.0|AUTODETECT|” Jude 1) 1 1 -1 9 0 “tw://bible.?id=42.3.30|AUTODETECT|” ). b. an ancestor of Jesus 7 1 -1 9 0 “tw://bible.?id=42.3.30|AUTODETECT|” Luke 3:30) 1 1 -1 9 0 “tw://bible.?id=44.5.37|AUTODETECT|” ). c. a Galilean who stirred up rebellion in the days of the enrolment 7 1 -1 9 0 “tw://bible.?id=44.5.37|AUTODETECT|” Acts 5:37) 1 1 -1 9 0 “tw://bible.?id=44.9.11|AUTODETECT|” ). d. one with whom Paul lodged in Damascus, whose house was on Straight Street 7 1 -1 9 0 “tw://bible.?id=44.9.11|AUTODETECT|” Acts 9:11) 1 1 -1 9 0 “tw://bible.?id=44.15.22|AUTODETECT|” ). e. Judas Barsabbas 7 1 -1 9 0 “tw://bible.?id=44.15.22|AUTODETECT|” Acts 15:22) 1 1 -1 9 0 0 ff.). f. Judas Iscariot, the traitor. g. the Judas mentioned in our passage, who also was one of the Twelve.) 1 9 2 8 0 0 168) A close study of the use of ���� in John s Gospel is rewarding. The root-meaning is alongside or by the side of (cf. our parallel). Though in the New Testament it often occurs with the accusative (as was to be expected), it is never found with that case in any of John s writings. Followed by the ablative it may indicate agency (1:6), in a context in which agency and origin are very closely related, but usually denotes origin, source. Thus, Jesus is the only begotten from (the side of) the Father, from whom he has received instructions, has heard words, etc. (1:14; 5:44; 8:40; 9:16, 33; 15:15, 26). See also 1:41; 4:9, 52; 5:34, 41; 6:45, 46; 7:29, 51; 8:26, 38; 10:18; 16:27; 17:7, 8.) With the locative it occurs in the following passages: 1:40; 4:40; 8:38 (first clause); 14:17, 23, 25; 17:5; and 19:25.

Except in 19:25 the word which follows the preposition indicates a person (or persons). This construction (���� with locative) probably comes closest to retaining the original, etymological sense of the preposition: at (or by) the side of. Nevertheless, it is clear that this must not be taken too literally: at the side of, by an easy transition, becomes in the company of, at the home of (1:40); in the presence of, among (cf. Latin, apud, 4:40; 8:38; 14:25; 17:5). It seems probable, in view of the context, that the idea of helpfulness is implied in the use of this preposition in 14:17 and 14:23. The Holy Spirit is the Para-clete (note the preposition ����, now in composition), the Helper, called to the side of the disciples in order to help them in every possible way.

He remains by their side, and through him, in glorious mystic union, both Father and Son make their home by their side, ready at any time to render assistance and to reveal their love. We do not object in any way to the translation with for ����, if it be understood in this sense. See also Gram.N.T., pp. 612 616.) 169 II C; see Vol. 1, pp. 41, 42.) 170 or sothat (result); on 5�� see Vol. I, pp. 46, 47, 51.) 171 Notice even the Holy Spirit & he The fact that the Holy Spirit is a person is here emphasized, for although ������ is neuter, the masculine pronoun ������ is used to introduce his activities. Moreover, we are told that this Spirit teaches, reminds, testifies, comes, convinces, guides, speaks, hears, predicts, etc. All these activities are personal.) 172) It makes little difference whether we follow the punctuation as given in the text of N.N. (which is also our preference), sothat, Get up, and let us go away from here, becomes a separate sentence, or do as others prefer (see the textual apparatus in N.N.), that is, place a comma or semi-colon after has commanded me, thereby making all of verse 31 one sentence.

In either case the entire passage comprises one central thought, Let us not flee, but let us go forth to meet Satan s representatives, for by doing this I wish to show the world that I love the Father. It may be objected that the conjunction ��� requires that the entire verse be read as one sentence, and that otherwise it would be hanging in the air, somewhat as follows: But in order that the world may know that I love the Father, and (���) as the Father has commanded me, (that) thus I do.& This would require a conclusion which those who favor this view find in the words, Get up, and let us go away from here. Objections:) a. The transition from the first to the second person is not normal in such a connection. One would expect the first person (whether sing. or plural), hardly the second person.) 1 1 2 8 0 “tw://bible.?id=45.9.23|AUTODETECT|” b. This interpretation seems to be based on the erroneous notion that ��� must mean and, and that every Greek ��� must be translated into English. But this is not true at all. Where Greek is influenced by Hebrew or by Aramaic we must ever be on the lookout for ��� s which should be rendered by an English conjunction other than and (which is often true even regardless of Semitic influence) or should be left entirely untranslated. Failure to see this has led to all manner of confusion, for example, in the interpretation of ) 7 1 -1 9 0 “tw://bible.?id=45.9.23|AUTODETECT|” Rom. 9:23) 1 1 -1 9 0 “tw://bible.?id=43.14.31|AUTODETECT|” (note the ��� at the beginning of that verse). In ) 7 1 -1 9 0 “tw://bible.?id=43.14.31|AUTODETECT|” John 14:31) 1 1 -1 9 0 0 , we prefer either to render ��� even so, or else to omit it entirely in translating.) 1 11 2 8 0 0 173) We note the following:) (1) What Jesus means here in 14:31 is, Get up, let us go away from the Upper Room (or: from the house). He left immediately. The words of chapters 15 and 16 were spoken outside. Also the prayer of chapter 17 was uttered outside. The little company stopped along the way.) Objection: Nowhere do we find any mention of this supposed stopping along the way. And if they did not stop somewhere, it is difficult to see how the prayer could have been uttered while Jesus and his disciples were walking.

It is surely far more natural to assume that the teaching of all these chapters (14 17) belongs to the Upper Room.) (2) The meaning is, Get up, let us go away from the table. ) Objection: Though we do not claim that this explanation is impossible, yet it would seem that the getting away from the table is already implied in the command, Get up. ) (3) The Greek has misconstrued the Aramaic written original, which had, In order that the world may know that I love the Father, and that as the Father gave me commandment even so I do, I will arise and go hence. ) Objection: It is not necessary to assume any mistranslation at this point. Besides, I will arise and go hence, is somewhat unnatural when an entire company is about to arise and leave. We adhere to the Greek text.) (4) There has been a misplacement. Thus, e.g., T. Nicklin, A Suggested Dislocation in the Text of St. John XIV XVI, ExT, 44 (May, 1933), 8.) Objection: Nothing in the text as it has reached us proves a literal displacement.

Topical arrangement is possible, however.) )