The Glory of the Messiah, 13:1-20:31
1. The Farewell Discourses, 13:1-17:26
iv] The Way, the Truth and the Lifesummary
John continues to record the farewell speech covering chapters 13:1-17:26. Jesus cleansed the apostolic community, washed their feet, and said goodbye to Judas, and now, in light of his departure, he focuses on teaching his disciples.
Assurance instead of sadness is God's plan for his people.
i] context: See13:1-17. Chapter 14 is as follows:
Jesus Goes to the Father, v1-11;
The mission is now accomplished by the disciples of Jesus, v12-14;
Mission empowered by the Spirit, v15-17;
The disciples are encouraged by their abiding in the Godhead together, vv. 18-24;
The disciples are taught and sustained during the difficult days ahead, vv. 25-31.
Jesus concludes with "Get up, let's go" (quite an odd comment!).
All of the topics discussed in Chapter 14 appear in Chapter 13, but in reverse order. What we might have here is a chiastic literary structure in which the points of an argument are laid out and then repeated in reverse order.
ii] Structure:The way of truth and life:
Jesus goes to prepare a home for his disciples, v1-4;
Jesus is the way to the Father, vv. 5-7;
Jesus and the Father are one, vv. 8-11;
The mission of Jesus is the mission of the disciples, v12-14.
In the form of a question-and-answer dialogue, John now presents Jesus' instructions to the disciples. First, Jesus calls on his disciples not to be depressed about his departure, but to overcome their fear by faith - men and women of faith; Believe not only in God, but in Jesus Himself. They have nothing to fear because Jesus, by walking away, can prepare a place for them - a piece of heavenly estate. And then when every disciple leaves thismortal shell, Jesus will be back for them (cf.ercomai, "I will come back", V3) so that everyone will be together in his presence.
Jesus goes on to remind the disciples that they should know by now that He is the way to the Father, although Thomas is not sure of the "where" and "the way." Jesus reminds Thomas that he is like a way to God; “I am the way to God, revealing the truth about God and giving life to those who believe” (cf. “I am the way, the truth and the life”, v. 6). The simple fact is that no one comes to God the Father except through Jesus (cf.oudeiV ercetai, “No one comes [to the Father]”, V6). When a person has walked this path, they are in a relationship with Jesus that brings them into a relationship with God the Father (cf. "if you know me," v. 7).
For Phillip, seeing is believing, so he asks for a revelation from God the Father, a Moses-like theophany. But the disciples already have their theophany, their divine revelation from God; he stands before them, united to the Father (cf. "I am in the Father and the Father is in me", v. 10). In their friendship with Jesus they have already seen the divine. The power of Jesus' words says it all, but when words aren't enough for them, they can turn to the wonderful works. And when it comes to works, the disciples will do even greater works than Jesus (cf. “he will do greater things than these,” v. 12). Only through the exaltation and glorification of Jesus is this possible. All the disciples have to do is pray according to God's revealed will for the display of His glory.
As mentioned in the introduction, John writes from the perspective of the glorification of Christ, from the perspective of his crucifixion, his ascension and the outpouring of his spirit. So what we have in Christ's farewell discourse are not just Jesus' words to his disciples, but John's reflection on those words in the light of the outpouring of the Spirit and the Church's appreciation of their full meaning. In this respect it is not possible to separate one from the other - the whole Word of God to us.
v] Representation: A simple representation of this passage can be found in the linked Pew levelsermon notes
Text - 14:1
Assurance, V1-14: i] Jesus prepares a home for his disciples, V1-4. Judas may be out, but faith gives assurance to those who remain.
mh tarassesqe (tarassw)close. Not. Leprechaun. "Let not [your hearts] be troubled"-don't let it trouble you [your heart]. This present imperative negation may not convey a command to stop an action already begun, but rather a command not to continue with an action, so "don't allow yourself to be troubled". The "anger", "sorrow", is related to Jesus' statement that he was about to leave his disciples - "I am with you only a little while". This "need" overshadows each of us as we live with the reality of an absent Christ.
hJ-Kardia (a)"hearts"-the heart. Nominative subject of the verb "to be concerned". The singular is a Semitic idiom expressed in the plural in English.
pisteuette"trust / believe"-[you] believe [in God] believe [also in God]. The verb here can be either indicative or imperative. This has led to three possible translations of the two uses of "believe" in this clause:
indicative/indicative, "you trust in God and you trust in me";
Indicative / imperative, "if you believe in God, then also believe in me", Bultmann;
Imperative / imperative, i.e. NIV. “Believe in God and believe in me too”, Cassirer.
The present tense is durative, so possibly "keep believing in God and keep believing in me", Barclay.
Kai"Also"-and = also. Addition, like NIV.
eiV"in Gott]" - Spatial, expressing movement on and arrival, interchangeable within,"in".
There is plenty of room in heaven for those who believe.
in+ that."in [my father's house] / [my father's house]"-in [my father's house]. Local, expressing space. Thatcommon/, "house, dwelling", is a permanent dwelling rather than an inn or hotel. The reference is to 'heaven', certainly not 'church', and conveys the idea of hospitality; "in heaven there are many rooms" / "there are many mansions in heaven."
gold (h)"[many rooms"-[there are many] places to live, room. Nominative subject of the verb to-be. The meaning of this word is disputed, e.g. B. Some suggest using "resting place" for believers traveling in heaven, but "permanent abode" is preferable; "Houses", Berkeley. "There's room for everyone," TNT.
ei mh .... a]n"if it wasn't, [I would have told you]"-[but and] if not [I would have told you]. Introducing a conditional clause 2nd class/contradictory if the proposed condition is not true than NIV; "if,as it is not the case ...... then....."
oJti"-" -that [I'm going]. Not found in some texts, but if accepted it can lead to a dependent statement of indirect speech expressing what Jesus told them: “If it were not so, I would have told youtheI go to prepare a place for you?” NRSV. Possibly causal "because" though the sense is illusory; "If it wasn't so, I would have told youWeilI go there to prepare a place for you”, Cassirer. The problem is that we have no prior reference to Jesus saying this to his disciples, so the conjunction probably introduces the content of what Jesus is about to explain to them; "I wouldn't tell you this unless it were true. I'll make a place for each of you," CEV.
etoimasai (etoimazw)aor. inf. "prepare' The infinitive probably expresses purpose: 'I'm goingfor preparationa place for you.” Carson notes that the preparation mentioned is not heaven's instruction to receive believers, but that it is “the cross and resurrection that prepare the place for Jesus' disciples.”
uJminThe. Professional. "to you"-[a place] for you. Dative of interest, advantage, "for you".
The language here is intentionally illusory; "When I go"! Is there an "if" about Jesus going? Where to go? when to come back come back how? Where to go together? Such evasion draws the reader into the discourse to find the answer.
ean+ subj. "when [I go and prepare]"-[but/and] if [I go and prepare a place]. Introducing a 3rd class conditional clause where the proposed condition in the "if" clause has the possibility of becoming true; "if,anyway, .... then .....” Here obviously a probability, so much so that Brown suggests “if I go and prepare,” cf. BAGD 210.
uJminThe. Professional. "to you"-to you. Dative of interest, advantage, "for you/for your benefit".
ercomaiPrint "I will come back"-I'll be back]. The present tense is futuristic and expresses trust in a future event, cf. BDF 323. The return of Jesus is interpreted in different ways: a) the resurrection; b) the coming of the Spirit; c) the coming of Jesus to the faithful at their death; d) the parousia / the second coming of Jesus. All except (c) are referred to in these closing speeches with emphasis on the parousia. Although the parousia is most likely technically correct, for a believer the parousia is the moment of their death i.e. (c). Like the thief on the cross, our death is thatShmeron, the "today" when we will be with Jesus in paradise, cf. Lk 23:43.
proV+ gem. "[I'll take you with me] to be with [me]."-[and I'll take you] to [me]. Expressing movement, probably purpose here, possibly association, "take yourself with you". Possibly; "take you home with me", Humphries = "my father's house" = heaven.
iJna+ subj. "that [maybe you are where I am]"-that [where I am and = you may be too].Possibly introduce a clause of purpose, "so that," according to Morris, even epexegetically (explaining) what Jesus means by "I will receive you unto me," according to Barrett, but more of a corollary expressing result, "with the result that"; "I'll come back and take you with me.thenwe will be together", CEV.
Again, the language is intentionally illusory. The goal is unclear to the reader; is it the cross or heaven? The reader is unclear on the way; is it the Cross, or Christ's obedience to the Father, or His glorification, or simply Jesus Himself? The reader deliberately remains amazed. Note the longer version: "You know the place where I am going and you know the way," says P66. The variant certainly expresses the intended sense of "You know the way where I'm going". The variant is probably not original, but is a nice example of early commentary.
oidate (oida)Perfomance "You know"-[and whither I am going] you have known [the way].. A stative verb that is read in the present tense. "As for my destination, you know the way", Rieu.
ii] Jesus is the way to the Father, v5-7. Thomas, "the one called Gemini" (I had a friend who was nicknamed "Brother" by his siblings, a nickname later used by all his friends, so "Gemini" isn't that strange), the often depicted in the Gospel of John as having an inquisitive spirit (thus "doubting Thomas" is a bit harsh. So does Barrett's description of him as "boring"), unsure of "the place" where Jesus is going, and is therefore obviously uncertain about the way there. He speaks for all who read this gospel.
autw/The. Professional. "[said to him"-[says Thomas] to him. Dative of the indirect object.
to the"wo"-[Lord we do not know] where [you are going]. Interrogatives Adverb des Ortes.
pwV"how"-Also how. question particle.
Eidenai (Oida)performance inf. "[we can know"-[can we] know. Here, too, the status verb is read in the present tense. The infinitive is complementary and completes the sense of the verb "we can".
thn oJdon (oV)"the way" - Accusative direct object of the verb "can". Thomas is unsure of the place where Jesus is going and consequently he is unsure of the way there; "The wayto get there“, TEV.
Finally, the "where" is given; Jesus goes where the Father is, that is, to heaven. This also applies to the disciple; "I will come back and take you so that you can be where I am." As for “the way,” the path isis, "through / through me"; Jesus is the way.
autw/Die. "[Jesus] answered"-[said Jesus] to him. Dative of the indirect object.
egw eimi"I am the way]" - Always an indication of a possible self-declaration to the person of Jesus; he is God's great I AM. Jesus seems to say he is a path to heaven; "I am like a roadwayin God's presence." So, in his answer to Thomas' question, Jesus declares that he himself is the means to get to that hospitable place/heaven/god.
Kai"and [truth] and [life]"—Serves here as a coordinative "and" or epexegetical "that is". The assertion that Jesus is "the way/like a way" is the key statement (repeated in vv. 4, 5 and 6), with truth and the Life subordinate statements This is not easily expressed in Greek, but it is likely that the set of coordinates here translates a Semitic structure in which the first noun governs the next two: "I am the way of truth and of life," Carson possible thatKaiserves to identify this fact by functioning epexegetically (see also Barrett, Lindars) and sets forth an explanation of the two elements that enable the path to function as a means to attain God. Jesus possesses divine truth/revelation, the gospel, a message of salvation, and he possesses life, resurrection life, through his life-giving sacrifice. So: “I am the way to God/Father, revealing the truth about God and giving life to those who believe”; "I am the true and living way," Moffatt. Many European commentators support "the way" as the primary predicate, but many English/American commentators still follow the traditional line where "the way is directed toward a goal which is truth and/or life", Brown, even one Narrowing down to something like "the true way of life", Kostenberger, or even just equating the three words: "I am the way, and I am the truth, and I am life." See Brown for a summary of positions.
oudeiV ercetai (ercomai)Print "nobody comes [to the father]"-[no one] comes [to the father]. The present tense is most likely gnomish, expressing a universal truth; "No one comes to the Father except through me." The exclusivity expressed here by Jesus probably applies to both his truth and his life. The truth that Jesus imparts does not deny either natural revelation or the revelation of God's will given to the people of Israel up to this point. The point is that Jesus is the final and complete revelation of the divine will. If we reject this revelation and rely on either a natural understanding of the divine or an Old Testament understanding of the divine, then we will have no access to Christ's saving truth. The life that Jesus teaches is also based on a perfect and acceptable sacrifice to God. If we rely on any other sacrifice (life-giving means, eg, transcendental meditation, etc.), then we will not have access to Christ's life-giving sacrifice.
her m"except"-except. Expressing a contrast by naming an exception: "The only way for anyone to come to the Father is through me", Barclay.
is+ Gen. "by me]"-through, by means of [me].instrumental, expressive agency; "except by me," Moffatt.
Since the disciples got to know Jesus, they also know the Father.
no+ ind. "if"-if,as is the case,[You met me thenjYou will also know my father.]. Variant readings produce either a 1st class condition (e.g. P66), or 2nd class condition, on the contrary (no+ Past tense indicating "know" in protasis anda + ind. in the apodosis) - NIV opts for 2nd class; "If you really knew me (which you unfortunately don't), you would also know my father." However, it makes more sense to go with a 1st. class condition where condition is assumed to be true; “If you know me, you will know my father,” NEB, footnote, cf. Metzger.
apo arti"from now on"-in. temporal construction; "from now on." Presumably it refers more to Jesus' exaltation / exaltation on the cross, possibly even his return at Pentecost, than just this moment in the upper room. Still, the immediacy of the experience for the reader must be emphasized; "From that point on you know him and have seen him," Cassirer.
Ginwskete (Ginwskwe)pressure ind. (Possibly imp. so Knox). "you know him]"-you know [him and have seen him]. The verse is a bit too succinct, so probably best filled in: "Knowing me, henceforth you will know the Father", possibly inceptive, "beginning to know him", Harris. "Knowing God" and "seeing" are qualities of religious experience that go beyond the ordinary, a "revolution in both religious experience and theological understanding," says Morris.
iii] Jesus and the Father are one, v8-11. Phillip's question allows for a more detailed explanation of the relationship between Jesus and God the Father and how that applies to a believer/disciple.
deixon (deicnumi)aor. Kobold. "Show"-[Philip says to him, Lord], show, reveal. It seems that Phillip has misunderstood the nature of Jesus' promised revelation of the Father and is asking to see the Father with his own eyes. Surely he has yet to realize that "it is God, the only begotten Son, that is in the heart of the Father that hath made him known," 1:18. Nonetheless, Phillip expresses "the universal longing of the religious man," Barrett. "Let's see the father", Cassirer.
hmmThe. Professional. "to us [the father]" - dative of indirect object.
Arkei (Arke)Print "that will do"-[and] it is enough, sufficient. "We don't ask anymore", REB.
hmmDie. "for us"-to us. Dative of interest, advantage, "for us".
To know the Father's agent, his great I AM, is to know God the Father.
ouk egnokaV (ginwskw)Perfomance "do not you know me"-[Jesus says to him, I'll be with you that long and] you didn't know [me philipp].? Again, "know" is stronger than just "recognize/perceive", so it's a bit weak to say "haven't you realized who I am yet?" Barclay.
tasoutw/ round/Die. "even after ...... so long"-so long. dative of time. Of course, the dative is used for a point in time and obviously the duration is meant here. There is a variant of the accusative which is grammar correct but is not universally accepted as an easier reading.
meq (meta)+ Gen. "With" - to express accompaniment / association.
uJmwnGen. pl. Professional. "she" - The "you" is plural, so Jesus says "I have been withall from youfor these three years and you (Phillip) still don't understand who I am?"
oJ eJwrakwV (oJraw)performance part. "everyone who has seen [me]."-the one who saw [I saw the father]. The participle is used as a noun. Usually translated as an indefinite relative clause, i.e. NIV; "Who's Seen Me", Williams. The clause is conditional, although an "if someone has seen me" in English always expresses uncertainty, so "to have seen me, to have seen the father", Barclay.
pwV"how do you say]?"-how [say, show us the father]? Question particle, here expressing surprise.
Jesus reminds Philip of the mutual indwelling that exists between the Father and the Son, a reality perceived only through faith.
ou pisteueiV (pisteuw)Print "do not you think"-do not you think. The negationora question is expected to have an affirmative answer. Surely, given Jesus' instruction to his disciples over the last few years, they would understand Jesus' relationship with the Father, but of course they don'tfullyunderstand. Notice the interesting shift from "know/perceive" to "believe". It is likely that both words are similar in meaning. 'Knowing' is certainly stronger than just 'recognizing', while 'believing' means relying on what is known. More can be said, see "believe" v11. "You are convinced, aren't you, that I am in the Father and the Father is in me?"
oJti"the" - Here a dependent perceptual statement is introduced, expressing what they (Phillip +) should believe.
in+ that."[Ibin] in [the Father and the Father is] in [me]" - Local, sphere, expressing inclusive union. Phillip, by now, would surely rely on the knowledge that "the words and deeds of Jesus are like a revelation from God," Morris. He should at least believe that, but of course , Jesus goes in the Father-Son relationship a step further: the preposition “in,” supported by “to live in me” (Greek “abide in me”) implies something stronger than Jesus' function as divine revelator, which he naturally is is "unique sonship language," Carson. Certainly not a reception of the divine, a mystical union, but rather a metaphysical union. "Reality is greater than human language can express, but what it indicates is sufficiently clear: in the depth of God's being there is aKoinonia, an unparalleled "communion" between the Father and the Son, a unity in which the Son's speech and action are those of the Father in him", Beasley-Murray.
apo+ Gen. "[not just my own]"-[the words I speak to you] of [myself I do not speak]. Expressing source/origin, leaning toward agency. Although John describes Jesus' relationship to the Father in terms of a "reciprocal formula of immanence," the union is expressed as if it were not fully reciprocal, i.e., the words (the truth, divine revelation) Jesus communicated are the Father's words, not vice versa (cf below).
von"rather"-but and. Transitional, introducing a complementary truth. The words of Jesus are the father's words,"and in the same way“The works of Jesus are the works of the Father.
menwn (menw)pressure part. "live in me"-[the father] abiding, abiding, continuing [in me]. The participle is adjectival, attributive, limiting "father"; "the father who remains in me..." Possibly in the sense of "the father who is constantly (constantly) in me", Bauer. Although usually so translated, both Harris and Novakovic argue that if it is anarthrous (without an article) it is probably adverbial, although the sense is not overly clear, possibly causal, 'the father does his worksWeilhe dwells in me", or instrumentally, "the father does his worksthroughdwell in me."
autouGen. Pro. "[does] his [work]"-[does the works] of him. Variant nominative, eitherautoV poiei ta erga, orpoiei ta erga autoVProduce "he does the work" or he "does the work himself". It's an interesting idea that Jesus' works (like his words) are actually the works of the Father. One is tempted to say that Jesus does the works on behalf of the Father, but that would easily be in GC. express, but it wasn't and definitely leads us backthe envoyModel. Perhaps it is just a matter of attribution, of devotion within the Deity, since the Son always glorifies the Father and the Father always glorifies the Son.
on the ground"the Works" - Accusative direct object of the verb "to do". In the Gospel of John the word is used for "the signs" (miracles) - powerful signs of revelation. "They proceed from the Father and reveal what the Father is like", Morris. See below.
The disciples "believe" in Jesus, in the sense that they have placed their trust in him (not the sense of "believe" here), and they "believe/know/approve" (intellectual assent) Jesus' teachings, including his particular ones relationship with the father, but their faith and knowledge are limited. The disciples are not fully aware of the unique nature of the relationship between the Father and the Son, so they do not understand that having known Jesus, they now know the Father. If the disciples cannot understand the words that define the unique relationship that exists between the Father and the Son, then they can at least draw something from that truth by pondering the meaning of Jesus' signs (miracles). , signs that reveal this unique relationship.
gunpressure leprechaun. "believe" - "believe" is used here in the sense of "be convinced" - "accept the full meaning of this truth, namely, that...", cf. Barrett. Not "believe in me when I say", not even "believe my word," Torrey, but "believe that what I have just said (summarized in the next paragraph ["I am in the Father and the Father is in me"] is true," Carson.
moiThe. Professional. "mich"-in me. Direct object dative, possibly reference, "believe, referring to me when I say...", hence "believe me", although not read in P66. The sentence makes more sense without the pronoun, although that would be a good reason for a copyist to omit it.
oJti"if I say that"-that [I in the Father and the Father in me]. Introducing an object sentence/dependent perceptual statement expressing what they are supposed to believe.
in+ that."[I am] in [the Father]" - SeeinAbove.
egg from m"or at least"-but if not = otherwise. This adversative construction introduces a counterpoint, but in form it introduces an elliptical 1st. Class conditional clause, where the proposed condition is assumed to be true; "Believe mewhen I saythat Ibinin the father and in the fatherisin me, but ifas is the case, you areNotbelieve that I am in the Father and the Father is in mebelieve the evidence of the works themselves."
gun"believe' - 'Be convinced', as above. Variant "me" exists, as with the first use of "believe" in this verse - an example of assimilation, according to Metzger.
is+ gem. "on the evidence of"-because of, because of [the works themselves]. causal.
iv] The mission of Jesus is the mission of the disciples, vv. 12-14. Since the Father's indwelling in the Son applies also to the disciple, the works of the Son also apply to the disciples, and "even greater works than these."
amhn amhn lew uJmin"I am telling you the truth"-truly truly I tell you. An introductory formula to a saying of Jesus that makes a significant statement; "I'll tell you a serious truth." See.,5:24.
oJ pisteuwnpressure part. "everyone who believes [in me]."-the one who believes [in me].. The participle is used as a noun. Here "believe" "in" the person of Jesus (meaning "personal commitment," Morris), as indicated by the presence of the prepositioneiV"to/into". Rendered as an indefinite relative clause that can be expressed in English as a conditional clause: "If anyone believes in me, he will....", Barclay.
kakeinoVProfi. "-" -[the works that I do] that also [will] be done. adjunctive adverb. According to Westcott, it draws attention to the one who is to do the works that Jesus does, Westcott says.
on the ground"was"-the Works. Accusative direct object of the verb "to do". For Jesus, these were the sign-miracles, "acts of making known the power and character of God," Barrett. More specifically, they are God's works, V10, so as Jesus does God's works, Jesus' disciples will now also do God's works. So not necessarily"the same worksas I do myself", Cassirer, but more generally, "will do the works that I do", NAB, i.e. God's works.
cityGen. Pro. "[he will do greater things] than these]"- [even greater] of these [he will do]. The genitive is ablative, comparison; "bigger than this." The object is not specified, so presumably "greater works" than the works of Jesus, but note the softening in NIV, REB, etc. The meaning of these words is debatable. Certainly "more comprehensive", Lindars (Jesus worked in Palestine, his disciples work all over the world). Not "greater" in the sense of greater miracles than Jesus performed, more spectacular or supernatural (raising the dead is hard to beat!!!). Traditionally, "greater works than these" refers to conversions, "greater works mean more conversions," Ryle. Morris takes that line, so Westcott, Barrett. Schnackenburg argues that "missionary success" is a reasonable understanding, but notes that "the increasing flow of the power of God into man's world" involves more than Christ will be with the Father (and the consequent sending of the Spirit). Carson agrees that when Jesus carried out the Father's works, their meaning was illusory and the results minimal, while the disciples, coming in "an age of clarity and power instituted by Jesus' sacrifice and exaltation," did the Father's works performing in the unbridled power of the Spirit, eg, the conversion of 3,000 souls on the day of Pentecost, is a classic New Age sequence. Brown agrees, making a particularly important observation: the "works" the disciples will undertake are those promised to them, specifically the "bestowal of life (by the offer of divine forgiveness) and judging" through the ministry of Gospel (the works of the father for disciples). Therefore, performing messianic signs (the Father's works for Christ) in fulfillment of prophecy to the people of Israel is not really an essential part of the disciples' missionary agenda, especially since the gospel has now passed from Israel to the Gentile world. The "works" will necessarily be contextual.
oJti"Weil"-Weil. Here causal, as NIV. Presumably, because Jesus goes to the Father, he can send the Spirit along with the Father to empower "greater works than these."
poreuomaiPrint "I am going"-I go [to the father]. The present is futuristic and expresses certainty about a future event.
Non-specific generalizations are always contextual; here, for example, the request is made under the authority of Christ, in accordance with his character and for his glory. It is not a request made on our own authority and for our own glory. A believer is free to ask anything of his heavenly Father in the name of Christ, but the results always depend on the divine will, the direction of which is revealed in the scriptures.
To put it lightly, I haven't found any written authorization indicating that parking in a busy supermarket is included in "Whatever you ask" - but there's no harm in asking! Jesus has a sense of humor, and sometimes he plays it out in the most unexpected ways. Although when it does happen I sometimes wonder if maybe it's the other guy who did itthe whole world in his hands, Matt.4:8-9. He's in the game too! And there's something hellish about a supermarket parking lot.
poihswfut. "I will do"-[and whatever you ask on my behalf] I will do. "I'll bring it about," Barclay.
is+ subj. "however" - This construction is non-specific and expresses a generalization in the form of an indefinite relative clause. Such generalizations do not negate the more specific statements of Scripture. Prayer requests have a defined limit, namely "according to his will", 1Joh.5:14 "Whatever" thus meaning requests made “under the authority of Jesus” (“in my name”), ie based on a promise or command from Jesus.
aithshte (aitew)aor. subj. "you ask" - P75 reads a present tense which makes a durative sense. Presumably it is "Ask the father in my name", although this is not stated.
in+ that."In my name]" - Instrumental, expressive, "through". In the general sense, "the name" represents the person, so that the request is made in accordance with the person of Jesus, or as Augustine put it, "in accordance with the character of Christ." The phrase "in the name" when used for these "works" seems very likely to mean "under the authority of," even "under the authority of," cf. 10:25, 14:26, 17:11 , 20:31, and that sense would certainly apply here. So Jesus offers His support in carrying out those works that the Father of Jesus has commanded the disciples to do: "Whatever you ask as my representative, / with my authority I will do it."
iJna+ subj. "so that"-that [the father]. Probably the introduction of a final clause expressing the purpose, "so that", but a following clause expressing the result, "with the result that" may be intentional. Again, the request must obviously be of the Father's will, since the answer to prayer, as far as its purpose is concerned, is the glory of the Father.
doxasqh/ (doxazw)aor. Not. sub."can bring fame / can be glorified"-may be glorified. "So that people will see how wonderful the Father is", TH.
in+ that."the son [bring my honor] [to the son / in [the son]"-in [the son]. Possibly instrumental, means of expression/agency, such as NIV (adapted from Phillips!!), "so that the Father may be glorifiedthrough the son"; "through the Son", Williams. Nevertheless, most translators opt for a local sense, "in the Son", like NIV11, "in the person of the Son", Harris.
This verse is omitted in some texts. That it is repetitive and grammatically awkward may indicate that it is a later addition. Nonetheless, it is widely accepted, but with a dubious onemich, "me". With "me," the verse moves from Jesus' mediating role to a more direct role for him—to ask Jesus, rather than asking the Father through Jesus. But how do we ask Jesus for something in his name? "I'll do anything you ask me to dowithin the limits of the authority I have given you(i.e. "on my behalf")", CEV.
ean+ subj. "-" -if you ask]. Introduce a 3rd class conditional clause where the proposed condition in the "if" clause has the possibility of becoming true; "if,as is the case with me, .... then ....."
von"anything"-anything [in my name]. An indefinite something, something. As mentioned above, the Ask Anything offer is conditional, it's just that thefine printis not always added. Of course, "in my name" sets limits to our inquiries here, because the inquiry must be within the scope of the powers delegated to us.
poihsw (poiew)fut. "I will do it' Notice that Jesus says he will answer the prayer; he will take care of it personally. Also note that sometimes it says "shall give," cf. 16:23, rather than "shall do," but apparently there is no difference between the two: "I will bring it about," Cassirer, is probably too strong, better "I will act on it."
Referring that Jesus is our only way, the gate and stairway to Heaven; there is no other way to God except through Him. Meaning the resurrection of the dead leads to a new life, our life after death that Jesus is able to provide by His death and resurrection.What is the main point of John 14? ›
The indwelling of the Holy Spirit, which Jesus also links to Himself and the Father, is for those who love Him and keep His teachings (John 14:18–24). A recurring theme in this part of Scripture is Jesus' reminders that some of His words won't be fully understood until later.What can we learn from John chapter 14? ›
We can either follow the Lord and be endowed with His power and have peace, light, strength, knowledge, confidence, love, and joy, or we can go some other way, any other way, whatever other way, and go it alone—without His support, without His power, without guidance, in darkness, turmoil, doubt, grief, and despair.What does John 14 14 say in the Bible? ›
Whoever has my commands and obeys them, he is the one who loves me. He who loves me will be loved by my Father, and I too will love him and show myself to him."What is the meaning behind John 14 1? ›
Jesus responds to the anxiety of his disciples by saying, “Do not let your hearts be troubled. Believe in God, believe also in me” (14:1). Jesus calls them back to this fundamental relationship of trust and assures them that he is not abandoning them. Rather, he is returning to his Father, which is good news for them.What is the prayer in John 14 1 14? ›
John 14:13–14 Prays That Other People Are Able To Know The Joy Of Jesus. God, I pray that over every single person who's listening right now, God, I pray that they would experience the joy of Jesus and the peace of Jesus and the love of Jesus and all the fruit that comes from the spirit of Jesus.What is John's main message? ›
John's theme of life- eternal life, comes up again and again. One could argue this is his main purpose: to demonstrate Jesus as the source of eternal life.What does the story of John teach us? ›
John writes to provoke faith in Jesus, resulting in eternal life. “That you may believe” could also be translated “that you may continue to believe.” John is likely writing both to call unbelievers to faith in Jesus and to provide confidence for those believers who are struggling in their faith.What is the meaning of John 14 1 12? ›
Jesus is telling them: My teachings will guide your feet. My presence will sustain your spirit. In all the twists and turns your future path may take, 'I am the Way. ' Jesus is asking the disciples and us to open our eyes and to open our hearts to the will of God.What are the three things Jesus refers to himself as being in John 14 6? ›
Jesus summed it up in one verse, John 14:6 – “I am the way, the truth, and the life. No one comes to the father except through me.” All of man's questions of life are answered in this verse. Let's look at these three areas.
Let me suggest that hands are made clean through the process of putting off the natural man and by overcoming sin and the evil influences in our lives through the Savior's Atonement. Hearts are purified as we receive His strengthening power to do good and become better.What is the work of Holy Spirit in the Gospel of John 14 16? ›
The Holy Spirit is described as coun- sellor (14:15, 26; 15:26) and the Spirit of truth (14:17; 16:13). The stress is on the Holy Spirit's work as the Spirit of Truth. The Holy Spirit's work in relation to the world is to convince and judge the world of its guilt in relation to Christ.Why did Jesus say I am the way the truth and the life in John 14 6? ›
The 14th chapter of John is a message of comfort and assurance to all with a troubled heart — here Jesus comforted His disciples after they responded to His news that he was going away with sorrow.What does it mean that God will guard your heart? ›
The Lord means for us to guard our hearts by filtering our emotions, desires, thoughts, and responses through his Word. He is the watchman that protects our souls.What does it mean to let your light shine before men? ›
Jesus said, “Let your light shine before others” (Matthew 5:16a). He explained that no one lights a lamp just to hide it under a basket. A lamp is meant to be placed on a stand to give light to everything around it. Whether you're timid or outgoing, you're called to be a light to the people around you.What does it mean to be joyful in hope patient in affliction and faithful in prayer? ›
Be joyful in hope, patient in affliction, faithful in prayer. Romans 12:12. The meaning of Romans 12:12 should be both an encouragement and a challenge for followers of Jesus. It's a promise of the hope that we can find in Christ and a challenge to keep our eyes on him rather than what's afflicting us.What does it mean to be more pure of heart in your life? ›
This is a pure heart: a heart that desires nothing more than to be with God because that truly is all our life should be about! Within this beatitude, Jesus also promises that those who embody this pure heart will see God. Only those with a pure heart will know Jesus because that is what Jesus sees.How do you not let your heart be troubled? ›
- Rely on the Holy Spirit to teach you peace when your heart feels troubled. ...
- Actively remind yourself to not be troubled. ...
- Stop and pray immediately and consistently. ...
- Use Scripture to remind your hear of God's promises.
He said to them, "When you pray, say: "`Father, hallowed be your name, your kingdom come. Give us each day our daily bread. Forgive us our sins, for we also forgive everyone who sins against us. And lead us not into temptation.What is the prayer the Lord taught us? ›
"Pray then like this: 'Our Father in heaven, hallowed be your name. Your kingdom come, your will be done, on earth as it is in heaven. Give us this day our daily bread, and forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from evil.'"
“They are new every morning”
Since he has eternal love then his mercy will be as well because they are connected. The statement that God's mercies are new every morning is really a reminder to us. God gives mercy for each day and it is refilled and refreshed each morning.
John was a leading member of Jesus's original Twelve Apostles, one who had a close personal relationship with the Savior and served important roles as His witness, as a leader of the Church, and as a revelator.What are three major themes of John's Gospel? ›
The major themes discussed are The Logos Prologue, The Book of Signs, The Book of Glory, and The Epilogue.What is the core message of the Gospels? ›
Thus the purpose of the Gospels is to proclaim the good news of what God has done in and through Jesus Christ so that people will respond by repentance.What is the summary of John's gospel? ›
John's Gospel emphasizes Jesus' identity as the Messiah and Son of God, one who performs miracles and gives eternal life to all who believe in him. John's Gospel emphasizes Jesus' identity as the Messiah and Son of God, one who performs miracles and gives eternal life to all who believe in him.What are the 4 parts of the gospel of John? ›
- Prologue (1:1–18)
- The Book of Signs (1:19–12:50)
- The Book of Glory (13:1–20:31)
- Epilogue: The Resurrection Appearance in Galilee (21:1–25)
What is it to have a troubled heart? The word troubled means that our hearts are agitated, stirred up; they have a complete loss of peace, tranquility, and rest. Our circumstances are not what we wanted or planned; and now we have anxiety over what to do, what is next, how to fix it.Why are those hunger and thirst for righteousness Blessed? ›
Jesus tells us that there is one desire, and only one, that will be satisfied: “Blessed are those who hunger and thirst for righteousness.” Why? Because they will be satisfied.What does it mean to be still before the Lord? ›
It means to rest in the comfort of the Lord irrespective of your circumstances. The ability to totally rely on God for that particular answer towards the challenge one is facing. Glory to God. Debra Collins says: July 29, 2022 at 9:33 pm.What is the explanation of John 14 1 6? ›
Jesus is always showing his loving concern for us by saying “Do not let your hearts be troubled”. Jesus promises that he is gone before us to prepare a place, helping us understand that we are more than our human experience and that all our needs can be found in him.
However, this gospel tells us that we shouldn't let our hearts be troubled and just believe in Jesus who is the way, the truth, and the life. We might not know where we are going but we must keep in mind that there's Jesus who's willing to guide us at any time of the day.What are the 3 gifts brought to Jesus what is the meaning of each? ›
Myrrh being commonly used as an anointing oil, frankincense as a perfume, and gold as a valuable. The three gifts had a spiritual meaning: gold as a symbol of kingship on earth, frankincense (an incense) as a symbol of deity, and myrrh (an embalming oil) as a symbol of death.How do I get clean hands and a pure heart? ›
Today, because of Jesus, we know we can have “clean hands” when we turn from sin and follow Jesus, when we repent and believe that Jesus is our savior, and when we strive to model our lives after His way.What does hand washing symbolize in the Bible? ›
They were fastidious in their attention to washing their hands the proper way to prevent themselves from becoming spiritually dirty so they could not worship at the temple. To them, clean hands set the table for a clean heart and purified conscience before God.What does it mean to purify your heart? ›
It means having an undivided loyalty to God - loving Him above all else. This kind of love comes from a clean heart that has been transformed by the power of the Holy Spirit.Why does the Holy Spirit dwell in us? ›
The Holy Spirit has been given to us so that we can know who God is and know how to follow Him. Often the Holy Spirit will speak to us in our minds by giving us a thought or an idea. Or He will lead us by making an impression upon our hearts to say something, do something, or think something according to God's will.What are the names of the Holy Spirit in John 14? ›
The three names for the Spirit used by John in the second half of his Gospel are “Spirit of truth” (14:17; 15:26; 16:13), “Holy Spirit” (14:26; 20:22; cf. 1:33), and paraklētos, or “helping presence,” translated “Helper” in the ESV (14:16, 26; 15:26; 16:7).What does John teach us about the Holy Spirit? ›
At the time of Jesus' baptism by John, the Holy Spirit descended from heaven and rested on him. The gospel writer makes it clear that it was this particular sign that identified Jesus as the Son of God, come to take away the sin of the world (1 :29, 34).What did God mean by I am who I am? ›
When the people of Israel were enslaved in Egypt, they cried out to God for deliverance. Then God answered their cry, using the expression “I am who I am” (Exod 3:14) to introduce himself as their deliverer. In English, that sounds like a philosophical statement about God's existence.What lesson do we learn from John 14 6? ›
Our faith tells us to choose the ways of the Lord. He also said that he is the way, and the truth and the life. This assures us that in the midst of our uncertainties; we can rely and cling on Him. God introduced himself to us so that we will not be confused and preoccupied.
Jesus' call to follow him is more than an invitation to pray a prayer. It is a summons to lose your life and find new life and ultimate joy in him. In David Platt's book Follow Me: A Call to Die.How do you guard your heart diligently? ›
Above all else, guard your heart, for everything you do flows from it. Keep your mouth free of perversity; keep corrupt talk far from your lips. Let your eyes look straight ahead; fix your gaze directly before you. Give careful thought to the paths for your feet and be steadfast in all your ways.How do you guard your heart without pushing people away? ›
- We can't follow what we don't know. Keep (or make) learning His Word priority #1.
- Make friends with people who treat God like the love of their life. ...
- Watch your steps. ...
- Play your role and God will play His. ...
- Talk, cry, write and whatever else you have to do.
Through our lives, God teaches us to follow His word and abide with Him. However, He also asks us to be a light to others, which means sharing our faith with others around us. It is important to understand that this applies not just with Christian people to whom we are close, but also with people who don't believe.How do we walk in the light of God? ›
Four Ways to Walk in the Light of Christ:
- Honour the sabbath day.
- Seek the blessings of the temple.
- Become spiritually and temporally self-reliant.
- Serve through gathering Israel and ministering.
- praying and seeking God's will.
- participating in the life and worship of the Church.
- reading and reflecting on the Scriptures.
- receiving Communion.
- opening our lives to the Holy Spirit.
Jesus tells us that the ones who are blessed are those who hunger and thirst for righteousness. In other words, the blessed ones are not those who think they have righteousness, but those who feel they lack righteousness.What is Blessed are those who hunger and thirst for righteousness for they will be filled? ›
"Blessed are those who hunger and thirst for righteousness, for they will be filled."
The phrase “joy comes in the morning” is found in the Bible in Psalm 30:5. It says, “Weeping may last through the night, but joy comes in the morning.” This verse is a reminder that our troubles are only temporary, and that eventually we will experience joy again.What is God's promise of a new day? ›
Luke 1:78-79 GW
A new day will dawn on us from above because our God is loving and merciful. He will give light to those who live in the dark and in death's shadow. He will guide us into the way of peace.”
The steadfast love of the LORD never ceases; his mercies never come to an end; they are new every morning; great is your faithfulness (Lamentations 3:22-23).How can I let God's light shine through me? ›
- Don't forget to smile. ...
- Be there for a friend. ...
- Give genuine compliments. ...
- Be friendly. ...
- Use your passion. ...
- Share your optimism and gratitude. ...
- Give to charity. ...
- Give what you can.
It means that you really want to do the right thing. You really want to be right with God. You want it so bad that it's like you're hungry for it or thirsty. And Jesus says that if you really want to do the right thing, if you want to be right with God, He'll help you to do that.What is the spiritual meaning of thirst? ›
Our spiritual thirst might speak to our personal worries, or to the places in the world where people need renewal, hope, and relief from suffering. This simple step of connecting the waters of the world to the waters of our souls can in itself help to transform the world.What are the signs of spiritual thirst? ›
When we are spiritually dehydrated, we experience symptoms of fear, anxiety, anger, loneliness, jealously, pride, and more. We have to constantly fill ourselves with God's truth in order to be spiritually healthy, because the world will try to fill us with lies.What did Jesus mean to hunger and thirst after righteousness? ›
Matthew 6:33 says: "Seek ye first the kingdom of God and His righteousness..." There is a connection with seeking God and seeking and desiring His righteousness! It says: "I want Him!" Hungering and thirsting after righteousness is a desire to be holy. It is a desire to walk in fellowship with Christ.What does it mean to be spiritually hungry? ›
Spiritual Hunger is feeling deprived of a sense of purpose, passion, pleasure, or joy in one's life. Maybe life feels like a grind, or there is a struggle to redefine a different life purpose after we've sent the kids to college or upon retirement after a long and successful career.What does God tell us about helping the hungry and the thirsty? ›
'If your enemy is hungry, feed him; if he is thirsty, give him something to drink. ' No one is exempt from the call to feed the hungry, God calls us to meet the needs of even those we might call 'enemies'.