john 14 exegetical paper
TRANSCRIPT
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LIBERTY UNIVERSITYLIBERTY BAPTIST THEOLOGICAL SEMINARY
EXEGETICAL STUDY OF JOHN 14:1-15
A PAPER
SUBMITTED TO DR. ROY E. LUCASIN PARTIAL FULFILLMENT
OF THE REQUIREMENTS FOR THE COURSE
HERMENEUTICS NBST 652
BY
BRIAN D. AUNKST
MORRISON, CO
JULY 1, 2012
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CONTENTS
OBSERVATIONS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1
I. MAIN IDEA . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3
II. OUTLINE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3
III. INTRODUCTION . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4
IV. CONTEXT . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4
A. Historical-Cultural Context . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4
B. Literary Context . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5
V. CONTENT . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6
A. Jesus’ Return to the Father (John 14:1-6) . . . . . . . . . . . . . . . . . . . . . . . . . . . 7B. Jesus’ Unity with the Father (John 14:7-11) . . . . . . . . . . . . . . . . . . . . . . . . . 11
C. Jesus’ Glorification of the Father (John 14:12-15) . . . . . . . . . . . . . . . . . . . . 13
VI. CONCLUSION . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 16
VII. APPLICATION . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17
APPENDIX A. KEY TO OBSERVATIONS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 19
APPENDIX B. PARALLEL COMPARISON OF JOHN 14:1-15 . . . . . . . . . . . . . . . . . . 14
BIBLIOGRAPHY . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29
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OBSERVATIONS1
John 14:1-152
1“Let not your hearts be troubled. Believe in God; believe also in me. 2In my
house are many rooms. If it were not so, would I have told you that I go to prepare
for you? 3And if I go and prepare for you, I will come again and will take you to
myself, that where I am you may be also. 4And you know the way to where I am going.”
5Thomas said to him, “Lord, we do not know where you are going. How can we know the
way?” 6Jesus said to him, “I am the way, and the truth, and the life. No one comes to the
except through me. 7If you had known me, you would have known my also.
From now on you do know him and have seen him.”
1 Refer to Appendix A for the Observations Key.
2 Unless otherwise noted, all Bible references are taken from the English Standard Version (2011 edition),
Crossway Bibles.
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8Philip said to him, “Lord, show us the , and it is enough for us.” 9Jesus said to him,
“Have I been with you so long, and you still do not know me, Philip? Whoever has seen me
has seen the . How can you say, ‘Show us the ? 10Do you not believe that I am
in the and the is in me? The words that I say to you I do not speak on my own
authority, but the who dwells in me does his . 11Believe me that I am in the
and the is in me, or else believe on account of the themselves.
2“Truly, truly, I say to you, whoever believes in me will also do the that I do; and
greater than these will he do, because I am going to the . 13Whatever you ask
in my name, this I will do, that the may be glorified in the Son. 14If you ask me
anything in my name, I will do it.
15“If you love me, you will keep my commandments.
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I. MAIN IDEA
In John 14:1-15, Jesus proclaimed His return to the Father, His unity with the Father,
and His ultimate glorification of the Father.
II. OUTLINE
I. Jesus announced His imminent return to the Father. (vss. 1-6)
A. Jesus comforted His disciples, commending their belief. (vs. 1)
B. He announced His departure and foretold His eventual return. (vss. 2-3)
C. He reminded them that they knew this, and Thomas disagreed. (vss. 4-5)
D.
Jesus replied that He is the only way to the Father. (vs. 6)
II. Jesus promulgated His unity with the Father. (vss. 7-11)
A. Jesus equated knowing Him with knowing the Father. (vs. 7)
B. Philip asked to see the Father. (vs. 8)
C. Jesus explained that seeing Him is seeing the Father. (vss. 9-11)
III. Jesus required faith, prayer, and obedience to glorify the Father. (vss. 12-15)
A. Jesus expounded that belief in Him would enable His disciples to do greater
works than He had done. (vs. 12)
B. He avowed that He would do whatever they asked in His name. (vss. 13-14)
C. He charged them with obeying Him out of love. (vs. 15)
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III. INTRODUCTION
In the story A Christmas Carol by Charles Dickens, the Ghost of Christmas Past takes
Ebenezer Scrooge to the place where he was a boy. The Ghost asks Scrooge if he recollects the
way. “‘Remember it!’ cried Scrooge with fervour; ‘I could walk it blindfold.’”3 Similarly, Jesus
knew perfectly the way to where He was going; alas poor Thomas, like many in the world today,
did not. This paper presents an exegetical study of John 14:1-15, which is part of Christ’s Upper
Room Discourse. In this passage, Jesus provides a plan for all who seek their heavenly Father—
He is the way! This paper will examine the passage’s historical and cultural background, as well
as its literary context, and will observe its literal meaning. Finally, it will analyze key words and
phrases and assess the passage’s application to today’s readers.
IV. CONTEXT
A. Historical-Cultural Context
The Gospel of John takes place in the geographic area of Palestine during the early first
century A.D. While it does not specifically identify its author (nor do any of the Synoptic
Gospels), the traditional view is that this gospel was written by the Apostle John, the son of
Zebedee.4 The Church fathers universally ascribed the Fourth Gospel to “John the son of
Zebedee, one of the first of Jesus’ disciples, and one who was closest to him.”5 Tradition also
sets the late first century (between 60 and 90 AD) as the time the Gospel was written.6 Recent
manuscript evidence, which dates to the early second century, also supports this traditional date.7
3 Charles Dickens, A Christmas Carol: A Ghost Story of Christmas (London: Chapman & Hall, 1843), 19.
4 Paul J. Achtemeier, Harper's Bible Dictionary, 1st ed. (San Francisco: Harper & Row, 1985), 496.
5 Merrill C. Tenney, John, The Expositor’s Bible Commentary 9 (Grand Rapids: Zondervan, 1981), 5.
6 David S. Dockery, Trent C. Butler, Christopher L. Church et al., Holman Bible Handbook (Nashville,
TN: Holman, 1992), 606.
7 Craig S. Keener, The Gospel of John: A Commentary (Peabody, MA: Hendrickson, 2003), 141-142.
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At this time, the Apostle John was the only remaining of the Twelve. He was growing old, over
80 years old, which at that time was quite unusual.8 According to the traditional view, the
Apostle John wrote his Gospel in Ephesus prior to his exile to the island of Patmos.9 “Besides
Ephesus, three places have emerged in recent scholarship as possible places for the writing of the
Gospel: Alexandria, Antioch, and Palestine.”10
While there is no indication within the Gospel of its intended audience, it does attest to
its purpose: “so that you may believe that Jesus is the Christ, the Son of God, and that by
believing you may have life in his name” (John 20:31). This makes it clear that the Gospel has
an evangelistic intent. However, it may also be that “believing” means “to continue on in
belief.” In that case, the Gospel could be intended as encouragement to existing believers as
well.11
B. Literary Context
The four Gospels form a distinctive literary genre that combines aspects of biography
and narrative history with speeches and proclamations of Jesus Christ.12
Their uniqueness
derives from their common shared goal, that is, to proclaim the good news of Jesus Christ.13
Although being a “uniquely Christian genre,” the Gospels do share some characteristics with
“late Hellenistic biography as well as OT narratives.”14
John’s Gospel, however, differs from
8 Rodney A. Whitacre, John, The IVP New Testament commentary series (Downers Grove, IL:
InterVarsity Press, 1999), 24.
9 Raymond E. Brown, The Gospel According to John: The Anchor Bible (Garden City, NY: Doubleday,
1970), CIII.10 Gerald L. Borchert, vol. 25A, John 1-11, The New American Commentary (Nashville: Broadman &
Holman, 2001), 93.
11 Whitacre, John, 28.
12 Borchert, John 1-11, 29-30.
13 Dockery, Butler, Church et al., Holman Bible Handbook , 606.
14 Achtemeier, Harper's Bible Dictionary, 497-498.
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the three Synoptic Gospels in significant ways. For example, where the Synoptics tend to focus
more on the pithy adages and anecdotes of Jesus, John records much longer sections of teaching,
or discourses.15
John is divided into two sections bracketed by a prologue (John 1:1-18) and an epilogue
(John 21:1-25). The first division is called the “Book of Signs” (John 2:1-12:50) because it
relates seven of Jesus’ “signs” or miracles. The second, known as the “Book of the Passion” or
the “Book of Glory” (John 13:1-20:31), begins with the Last Supper and ends with Christ’s
crucifixion and resurrection appearances.16
The passage under consideration is part of what is known as the Upper Room Discourse
(John 13-17), which began in the Upper Room in Jerusalem on the evening before Jesus’ trial
and crucifixion (cf. Mark 14:14 and Luke 22:12). There should be no chapter divisions (a later
addition) from John 13 to 17, as they comprise one literary unit.17
These verses follow Jesus’
washing the disciples’ feet (John 13:1-20) and foretelling His betrayal (John 13:21-30), His
imminent departure (John 13:31-35), and Peter’s denial (John 13:36-38). They precede Christ’s
promise of the coming of the Holy Spirit (John 14:16-31) and the group’s departure for the
Garden of Gethsemane (John 14:31).
IV. CONTENT
The Upper Room Discourse is unique to John’s Gospel. In John 13, Jesus introduced
the topic of His imminent departure (vss. 31-35), which naturally confused and upset His
disciples. Further adding to their distress were His announcements that one of them would
15 Craig S. Keener, The Gospel of John: A Commentary (Peabody, MA: Hendrickson, 2003), 53.
16 Barclay Moon Newman and Eugene Albert Nida, A Handbook on the Gospel of John, Helps for
translators; UBS handbook series (New York: United Bible Societies, 1993), 2-4.
17 William Hendriksen, John, Baker New Testament (Grand Rapids: Baker Book House, 1953), 65.
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betray Him (vss. 21-30) and that Peter would deny Him (vss. 36-38). Given this background, it
is little wonder that His disciples were in a state of turmoil.
A. Jesus’ Return to the Father (John 14:1-6)
In verse 1, Jesus instructs His disciples to “not let” their hearts be troubled. The sense
is that their hearts are already “troubled” and that they are to stop them from being so.18
“Heart”
is the Greek word καρδία (kardia) and represents the center of one’s “whole inner life,”19
“the
seat of decisions.”20
John uses the singular “heart,” but the possessive pronoun “you” is plural,
denoting the disciples’ collective “heart.”21
John used the Greek ταρασσέσθω (tarassō) on three previous occasions to express
Jesus’ “deeply troubled feelings” (11:33, 12:27, and 13:21). Recognizing the same feelings in
His disciples, “Jesus is not merely telling [them] 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.”22
Such was the extent of their “troubled heart.”
Jesus provides the remedy for His disciples’ troubled heart—belief.23
Christ’s words
echo His departure from the crowds in 12:44. The Greek word πιστεύετε (pisteuete) is used in
both instances and means “to believe to the extent of complete trust and reliance.”24
Carson
18 Frederick Dale Bruner, The Gospel of John: A Commentary (Grand Rapids: Eerdmans, 2012), 819.
19 William Arndt, Frederick W. Danker and Walter Bauer, A Greek-English Lexicon of the New
Testament and Other Early Christian Literature, 3rd ed. (Chicago: University of Chicago Press, 2000), 508.
20 Brown, The Gospel According to John, 618.
21 Bruner, The Gospel of John, 809. This sense is captured by the literal interpretations of the KJV,
NASB, and HCSB.
22 Hendriksen, John, John 14:1.
23 Bruner, The Gospel of John, 808.
24 Johannes P. Louw and Eugene Albert Nida, vol. 1, Greek-English Lexicon of the New Testament:
Based on Semantic Domains, electronic ed. of the 2nd edition. (New York: United Bible Societies, 1996), 375.
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renders the verb “trust,”25
as does the NLT, which accurately reflects the idea of “complete
confidence.”26
While each use of the verb can be either indicative or imperative,27
most scholars
agree that interpreting both as imperative best fits the context.28
Jesus begins to speak about “my” Father’s house, as opposed to “the” Father’s house,
using the familiar tone He had used to describe the Temple in Jerusalem (2:16). “House” is the
Greek word οἰκίᾳ (oikia), which means “a building or place where one dwells,”29
but it can also
be used as an image “of the body as the habitation of the soul,”30
as Jesus used it referring to
Himself as “this Temple” (2:19). This dual usage has caused some scholars to interpret “Father’s
house” as the resting place believers find in the person of Jesus Christ (cf. Matthew 11:28).
Similarly, Brown suggests that Christ is indicating the believer’s permanent union with God the
Father through the Son.31
Ensley points out, “Heaven, therefore, is not a place to go, but a
relationship to participate in.”32
However, the consensus among scholars is that most likely He
is referring to His Father’s heavenly home.33
In that house are many “rooms” or “dwelling places.” The Greek word translated
“rooms” is μοναὶ (monai) and means “a place in which one stays.”34 Borchert bemoans the KJV
translation “mansions” as having led to unfortunate misunderstandings among popular Christian
25 D. A. Carson, The Gospel According to John (Leicester, England; Grand Rapids, MI: Inter-Varsity
Press; W.B. Eerdmans, 1991), 487-88.
26 Arndt, Danker and Bauer, A Greek-English Lexicon, 817.
27 Hendricksen, John, Jn 14:1.
28 Craig S. Keener, The Gospel of John: A Commentary (Peabody, MA: Hendrickson, 2003), 931.
29
Louw and Nida, Greek-English Lexicon of the New Testament , 80.30 Arndt, Danker and Bauer, A Greek-English Lexicon, 695.
31 Brown, The Gospel According to John, 627.
32 Eugene C. Ensley, “Eternity Is Now: A Sermon on John 14:1-11,” Interpretation: A Journal of Bible
and Theology 19 (July 1965): 297.
33 Whitacre, John, 348.
34 Ibid., 658.
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culture.35
Tenney correctly observes, “The imagery of a dwelling place (‘rooms’) is taken from
the oriental house in which the sons and daughters have apartments under the same roof as their
parents.”36
In verses 2 and 3, Christ’s preparation, ἑτοιμάσω (hetoimasō), rather than suggesting
Christ the carpenter renovating His Father’s heavenly house, indicates His death, resurrection,
and ascension, which would enable His disciples to be there with Him.37
Jesus is giving His
disciples a stepwise description of the events that will soon occur, so that they can “believe” and
not “be troubled.” He will go away from them, but there is a reason for His going—to prepare
for them (vs. 2). Afterwards, He will return to them, to enable them to be with Him (vs. 3).
Christ’s declaration in verse 4 that they know “the way” causes Thomas, speaking for
the group, to interrupt and contradict His Lord in verse 5, flatly admitting that not knowing
where He is going makes knowing the way impossible. The Greek word for “way” is ὁδόν
(hodon), which means simply “a way for traveling or moving from one place to another.”38
Thomas wants the route to their destination.
Rather than giving directions, He gives Thomas and all believers “a classic statement
concerning the significance of Jesus in providing salvation.”39
Jesus does not offer to show them
the way, nor does He profess to know the way; He claims to “be” the way.40
In the sixth of His
seven “I AM” assertions, Jesus offers the ultimate expression of Christian exclusivity; the
35 Borchert, John 12-21, 103-04.
36 Tenney, John, 143.
37 Keener, The Gospel of John, 936-937.
38 Arndt, Danker and Bauer, A Greek-English Lexicon, 691.
39 Borchert, John 12-21, 108.
40 Hendricksen, John, John 14:6.
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definite article ἡ (hē) is used here.41
Jesus is not merely claiming to be one way among many to
the Father.
Continuing, Jesus also claims to be “the truth, and the life.” The Greek word ἀλήθεια
(alētheia) indicates “the content of that which is true and thus in accordance with what actually
happened.”42
Jesus is “the truth” because He is the “perfect revelation of God the Father:
combining in Himself and manifesting all divine reality, whether in the being, the law, or the
character of God.”43
Robertson adds, “He embodies what men ought to know and believe of
God; what they should do as children of God, and what they should be.”44
Jesus is also “the life,” ζωή (zōē), which literally means “the physical vitality of organic
beings.”45
However, Jesus is talking here about something more than the mere physical life on
this earth. Just days earlier, He had told Martha, “I am the resurrection and the life” (11:25).
Likewise, here Jesus is also talking about eternal life, the life that can only come through Him.
Life originated with Jesus at Creation (1:3), and it still resides within Him.46
Jesus continues to elaborate His uniqueness. Koester points out Jesus’ use of “no one”
points to humanity’s total estrangement from God, adding that “the word ‘except’ introduces the
prospect of relationship with God despite human estrangement from God.”47
According to
Barrett, “No one has ascended into heaven but the Son of man who came down from heaven
41 Louw and Nida, Greek-English Lexicon of the New Testament , 815.
42 Ibid., 672.
43 Marvin Richardson Vincent, Word Studies in the New Testament , (Bellingham, WA: Logos, 2002),
John 14:6.
44 A.T. Robertson, Word Pictures in the New Testament (Oak Harbor: Logos, 1997), Jn 14:6.
45 Gerhard Kittel, Gerhard Friedrich and Geoffrey William Bromiley, eds., Theological Dictionary of the
New Testament (Grand Rapids, MI: W.B. Eerdmans, 1995), 290.
46 William D. Mounce, Mounce's Complete Expository Dictionary of Old & New Testament Words
(Grand Rapids, MI: Zondervan, 2006), 1165.
47 Craig R. Koester, “Jesus the Way, the Cross, and the World according to the Gospel of John,” Word &
World XXI No. 4 (Fall 2001): 361-362.
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(3:13); he alone is the link between God and man (cf. 1:51), and there is no access to God
independent from him.”48
B. Jesus’ Unity with the Father (John 14:7-11)
Following this momentous claim, Jesus reminds His disciples that they should have
already known His Father. The manuscripts vary concerning the tone of the condition, “If you
had known me.” Some manuscripts convey the negative tone as translated in the NIV: “If you
really knew me [and you don’t]…”49
However, most scholars believe that the tone should be
that of a promise rather than a reproach.50
For the second time in this passage (cf. vs. 2), Jesus refers to “His” Father, not “the”
Father, further showing the disciples the intimacy of their relationship. “Father” is the Greek
word, πατέρα (patera), which John uses 115 times (13 in this passage), and means simply “the
Father of Jesus Christ”51
who “has worked through Jesus so that men and women can now also
know him as their Father.”52
John uses the Greek word γινώσκω (ginōskō) here, which means, “to arrive at a
knowledge of someone or something; make acquaintance of.”53 Its use does not imply any more
intimate knowledge than a simple acquaintance, which His disciples should certainly have after
their time together (cf. vs. 9). However, in the New Testament “it denotes personal fellowship
48
C. K. Barrett, The Gospel According to St. John: An Introduction with Commentary and Notes on theGreek Text, (London: S.P.C.K., 1975), 382.
49 Carson, The Gospel According to John, 493.
50 Barrett, The Gospel According to St. John, 383.
51 Arndt, Danker and Bauer, A Greek-English Lexicon, 788.
52 Mounce, Mounce's Complete Expository Dictionary, 242.
53 Arndt, Danker and Bauer, A Greek-English Lexicon, 199.
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with God or Christ. The relation between Father and Son is a knowing, and so is that between
Jesus and his disciples.”54
This claim is more than Philip can bear; he blurts out a request to be shown the Father.
The Greek word δεῖξον (deixon) means “to exhibit something that can be apprehended by one or
more of the senses.”55
Philip wants a representation of God that he can see, and more
significantly, he believes that Jesus can bring it about! Jesus is quick to offer a mild rebuke (vs.
9), reminding all of them (with the plural pronoun) of their “long” time together. Jesus sadly
asks if His disciples still do not know (cf. vs. 7) Him.
Using this opportunity to further reveal Himself to them, Jesus announces that seeing
(cf. vs. 7) Him is seeing the Father. The Greek word ἑωρακὼς (heōrak ōs) means “to perceive by
the eye.”56
Interestingly, in a few short weeks, Jesus will tell these same men that they will be
His witnesses (Acts 1:8), but for now, it is as if they are blind! Jesus here leaves no doubt as to
His relationship with the Father, reaffirming His claim in verse 6.
After incredulously repeating Philip’s request, Jesus questions His disciples’ perception
of His relationship with the Father. Using the negative interrogative, He asks in verse 10, “Do
you not believe?” Jesus uses the word “in” to describe further His unity with the Father.
Applied this way, “in,” the Greek word ἐν (en), is used as “a marker of close personal
association—‘in, one with, in union with, joined closely to.’”57
Implicit in Christ’s question is another: “How can you not believe?” In verse 11, He
presents His evidence, which His disciples should know well. First are His words, the Greek
54 Kittel, Friedrich, and Bromiley, Theological Dictionary of the New Testament , 122.
55 Arndt, Danker and Bauer, A Greek-English Lexicon, 214.
56 Ibid., 719.
57 Louw and Nida, Greek-English Lexicon of the New Testament , 792.
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ῥήματα (rhēmata), which are “saying[s]; expression[s]; or statement[s] of any kind.”58
As used
here, “words” has the added connotation of “pronouncements of (Christian) teaching or of divine
understanding.”59
Jesus again repeats the type of relationship He shares with the Father, i.e.,
“dwelling in,” which shares the Greek root with “rooms” or “dwelling places” from verse 2.
Jesus further reveals that the indwelling Father is doing “His works.” The Greek word ἔργα
(erga) means “that which displays itself in activity of any kind.”60
Additionally, in the present
context, “works” also indicate “the deeds of God and Jesus, specifically, miracles.”61
In verse 11, Jesus again urges His disciples to believe (cf. vs. 1) the unity of the
relationship He shares with the Father, and if they cannot do that, then they should at least
believe because of the “signs” they have seen the Father do through Him. One would suppose
Jesus were speaking to the Pharisees, having to appeal to these signs as evidence justifying their
faith. Instead, He is speaking to His own disciples, who should have possessed more than
enough evidence, especially given Jesus’ current revelations (vss. 1-10).
C. Jesus’ Glorification of the Father (John 14:12-15)
Jesus emphasizes His next statement with a double ἀμὴν (amēn), by which He “labels
[His word] as certain and reliable and makes them binding on himself and on his hearers.”62
He
reveals to His disciples the power of belief; those who believe in Him will do the works or signs
(cf. vss. 10-11) that He does. The Greek ὁ πιστεύων (ho pisteuōn) widens the field of believers
beyond the eleven remaining disciples to encompass all who come to belief in Jesus Christ. To
58 Arndt, Danker and Bauer, A Greek-English Lexicon, 905.
59 Ibid.
60 Ibid., 390.
61 Ibid.
62 Mounce, Mounce's Complete Expository Dictionary, 19.
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each of these believers, Jesus promises that they will do the works that He is doing. Moreover,
He avows that they will do even “greater works,” literally “and greater than these he will do.”63
Scholars debate Jesus’ meaning of μείζονα (meizona), “the comparative degree of μέγας
(megas),” which means “pertaining to being above standard in intensity” (emphasis added).64
The nature of these “greater works” or “greater things” ranges from greater in “scope” or
“quantity” because of the number of believers doing the works, to greater in “geography”
because of the spread of the Gospel. Robertson claims these “greater works” are “[n]ot
necessarily greater miracles and not greater spiritual works in quality, but greater in quantity.”65
In agreement, Vincent asserts “greater works” are “[n]ot more remarkable miracles, but [refer] to
the wider work of the apostolic ministry under the dispensation of the Spirit.”66
According to
Köstenberger, however, these were not more works or works that are more spectacular. What
John has in mind are works of “substantially superior quality.”67
Brown adds that John is
emphasizing the “eschatological character” of the works.68
There is no consensus among the
various views.
Augmenting His previous statement, Jesus tells His disciples in verse 13 that He will do
whatever they ask “in My name,” reiterating the promise in verse 14. According to Kittel, “He
who says or does something in the name of someone appeals to this one [and] claims his
authority.”69
Newman adds, “in my name” is “always related to a prayer context, is generally
63 Newman and Nida, A Handbook on the Gospel of John, 462.
64
Arndt, Danker and Bauer, A Greek-English Lexicon, 623-624.65 Robertson, Word Pictures in the New Testament , Jn 14:12.
66 Vincent, Word Studies in the New Testament , John 14:12.
67 Andreas J. Köstenberger, “The ‘Greater Works’ of the Believer According to John 14:12,
Di daskal i a Fall 1994-Spring 1995, 40.
68 Brown, The Gospel According to John, 633.
69 Kittel, Friedrich, and Bromiley, Theological Dictionary of the New Testament , 271.
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translated literally...[and] is based upon the argument that in my name is equivalent to ‘because
of your relation to me’ or ‘because you are mine.’ The meaning ‘on my authority’ would also be
satisfactory in each of these contexts.”70
Although most English translations incorporate verse 15 into Christ’s promise of the
Holy Spirit (14:15-31), it can equally serve as a transition from the preceding discourse about
His relationship with His Father to the discourse about the coming of the Holy Spirit, which
follows. In this context, Jesus is merely presenting an additional obligation for His disciples,
indeed for all believers, and echoing the “new commandment” He had just given them (13:34-
35); that is, they should love one another.
In this verse, as in the chapter 13 passage, the Greek word translated “love” is ἀγαπᾶτέ
(agapate), which means “to have love for someone or something, based on sincere appreciation
and high regard—‘to love, to regard with affection, loving concern, love.”71
In this context, it is
used of the love “by human beings to a broad range of persons.”72
Kittel notes that John “allows
love for God or for Christ to be overshadowed by love for the brethren which has its origin in
God and its example in Christ. In brotherly love the circle of the Father, the Son and the people
of the Son constitutes a fellowship which is not of this world.”73
Here, Jesus adds that an outpouring of their love will be their obedience; that is, they
will keep or obey His commandments (cf. 1 John 2:3). The word “keep” is τηρήσετε (tērēsete),
which is used frequently in the New Testament to mean “‘to take note of,’ ‘to observe,’ ‘to fulfill
[sic],’ ‘to keep,’ especially with reference to doctrine or commandments and precepts”74
(cf.
70 Newman and Nida, A Handbook on the Gospel of John, 462-3.
71 Louw and Nida, Greek-English Lexicon of the New Testament , 292.
72 Arndt, Danker and Bauer, A Greek-English Lexicon, 5.
73 Kittel, Friedrich, and Bromiley, Theological Dictionary of the New Testament , 53.
74 Ibid., 143.
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8:51, 14:23-24). Commandments, or “commands” (NIV, NLT), is the Greek word ἐντολὰς
(entolas) meaning “a mandate or ordinance,” and in this context it refers to “the precepts of
Jesus.”75
As Robertson observes, “Continued love prevents disobedience.”76
VI. CONCLUSION
John 14:1-15 is one of the most fundamental passages in all of Scripture as
demonstrated in the preceding exegetical analysis. It not only encourages believers, it also
motivates them to share the Gospel message with the lost. The passage provides a prime
example of Christ’s care for His own, and it validates their reason for belief. In these verses,
Christ describes His own unique relationship with His Father and promises believers a share in
that communion. The concept of Christian exclusivity originates from within this passage as
does the hope of salvation for a lost humanity. Christ promises blessings to believers, but also
sets out responsibilities for those who would follow Him. The Application section will offer
guidance on how to apply this passage’s message to one’s daily life. The bibliography offers
many sources for additional study. In particular, the works of Carson, Bruner, Keener, Morris,
and Brown are recommended for further reading and study.
75 Arndt, Danker and Bauer, A Greek-English Lexicon, 340.
76 Robertson, Word Pictures in the New Testament , Jn 14:15.
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VII. APPLICATION
More than just a farewell message to Jesus’ disciples, John 14:1-15 contains five
essential truths for Christian living. First, Christians need to recognize the uniqueness of Jesus’
unity with the Father. Second, Christians are to believe and not allow the troubles of the world
overcome them. Third, Christians must fully understand the “exclusivity” of Christ’s claims.
Fourth, Christians have the duty to heed Jesus’ claim of being the only way to heaven, and they
must evangelize accordingly. Finally, Christians must devote time regularly in communing with
God through His Word and through prayer.
The most obvious application of this passage is the realization that Jesus Christ is God.
He was not just a man whose life stands as an example for all to follow; He was and is the Son of
the living God, and as such, He must be worshipped and obeyed. To paraphrase C. S. Lewis,
Jesus was a liar, a lunatic, or Lord. “You can shut him up for a fool or you can fall at his feet
and call him Lord and God. But let us not come with any patronizing nonsense about his being a
great human teacher. He has not left that open to us. He did not intend to.”77
Many Christians go through this earthly life encumbered by troubled hearts. However,
this heart trouble is really a choice they make. Jesus says, “Believe!” He recommends the same
therapy in Matthew 11:28-30: “Come to me, all who labor and are heavy laden, and I will give
you rest.” Belief is not a feeling, but rather it is a person’s response to God. It is a choice he or
she makes about what God has revealed; otherwise, Jesus would not have stated it as an
imperative. “ Believe in me must be understood in the sense of ‘put your confidence in me’ or
‘trust in me’ or ‘trust yourself to me.’”78
77 C. S. Lewis, Mere Christianity (Nashville: Broadman & Holman, 1943), 56.
78 Newman and Nida, A Handbook on the Gospel of John, 454.
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The NLT translates John 14:2 as “there is more than enough room in my Father’s
home.” The amount of space available is not the issue. The concern here is “enough room” for
whom? Jesus addresses that concern in verse 6 by saying “No one comes to the Father except
through me.” Christians need to defend this so-called “exclusivity” of Christianity. As these
verses show, entrance into His Father’s house is available to anyone; however, “no one” can
enter by any other way. As Robertson observes, “There is no use for the Christian to wince at
these words of Jesus. If he is really the Incarnate Son of God, they are necessarily true.”79
Combining these first three applications provides a fourth; that is, the absolute
obligation of all Christians to evangelize the lost. Since Jesus Christ is God, since believing in
Him is a choice, and since there is no other way to eternal life but through Him, His followers
owe it to be His witnesses to a lost world (Acts 1:8). Everyone knows someone who needs to
hear the message of salvation. Jesus Christ has entrusted all of His disciples with bringing the
world to a saving knowledge of and faith in Him (cf. Matthew 28:18-20).
One final application concerns the necessity, the practicality, and the efficacy of prayer.
In verse 12, Jesus solemnly promises that “whoever believes in [Him] will do … greater works
than these [works He has done].” In verses 13-14, Jesus continues to assure all believers that He
will do whatever they ask “in His name.” As mentioned previously, praying in Jesus’ name
indicates the petitioner’s alignment with His will and His purpose, that is, asking for those things
that will glorify the Father (vs. 13). Prayer, then, is more a matter of listening than it is one of
talking. If one is to know the will of God, he or she must study His Word and be in constant
communion with Him, so that His will may be revealed and can then be asked “in His name.”
79 Robertson, Word Pictures in the New Testament , Jn 14:6.
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APPENDIX A
KEY TO OBSERVATIONS
Connections to other paragraphs and episodes:
Let not your hearts be troubled (John 14:1). The disciples would have been troubled because
Jesus has just foretold His betrayal (John 13:21-30), His imminent departure (John 13:31-35),
and Peter’s denial (John 13:36-38).
That the Father may be glorified in the Son (John 14:13) reflects back to Jesus’ discussion of his
imminent departure and glorification (John 13:31-35).
Let not your hearts be troubled (John 14:1) also forecasts Jesus’ announcement of the coming of
“another Helper” (John 14:16-17) who will assuage their troubled hearts.
I am in the Father and the Father is in me (John 14:10) foretells of Jesus expanding that
indwelling to include the disciples in John 14:20.
If you love me, keep my commandments (John 14:15) predicts Jesus’ stating the converse in
John 14:21.
Interchange:
1-4, Jesus addresses the disciples (the Eleven)
5-6, Jesus and Thomas
7, Jesus address the disciples
8-10a, Jesus and Philip
10b-15, Jesus addresses the disciples
Chiasm:
John 14:2-3.
A My Father’s house has many rooms (vs. 2)B I go to prepare a place (vs. 2)
B’ If I go and prepare a place (vs. 3)
A’ I will come again and take you to where I am going (my Father’s house) (vs. 3)
John 14:7-14.
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A If you had known me (vs. 7)
B You would have known the Father (vs. 7)
B’ You do know Him (vs. 7)
C And have seen Him (vs. 7)
C’ Show us the Father (vs. 8)
A’ You do not know me (vs. 9)B Whoever has seen me (vs. 9)
B’ Has seen the Father (vs. 9)
C How can you say show us the Father (vs. 9)
D I am in the Father (vs. 10)
D’ Father is in me (vs. 10)
E The words I speak … own authority (vs. 10)
E’ But the Father who dwells in me (vs. 10)
F Believe I am in the Father and Father is in me (vs. 10)
F’ Believe in the works (vs. 10)
G Whoever believes will do the works I do (vs. 11)
G’ And greater works will he do (vs. 11)
Shifts in the Story/Pivots:
John 14:6—Jesus said to him, “I am the way, and the truth, and the life. No one comes to the
Father except through me.” Passage in used to establish Jesus’ equality with God the Father in
no uncertain terms.
Questions and Answers:
Q: Thomas: “How can we know where you are going? How can we know the way?” (vs. 5)
A: Jesus: “I am the way, and the truth, and the life.” (vs. 6)
Q: Jesus: “Have I been with you so long, and you still do not know me Philip?” (vs. 9)
A: Jesus: “Whoever has seen me has seen the Father.” (vs. 9)
Q: Jesus: “How can you say ‘Show us the Father?’ Do you not believe that I am in the Father and
the Father is in me?” (vs. 9-10)
A: Jesus: “The words that I say to you I do not speak on my own authority, but the Father who
dwells in me does his works. Believe me that I am in the Father and the Father is in me.” (vs.
10)
Tone of the passage:
Comforting
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Dialogue: Lists
Jesus to disciples (1-4, 12-15)go and prepare a place for you, come again,
and take you to myself, where I am you may be
also. (vs. 3)
Jesus and Thomas (5-7)
Jesus and Philip (8-11)
Means:
Purpose/result statements:
Believe in God; believe also in me. (vs. 1) Let not your hearts be troubled. (vs. 1)
I go and prepare a place for you. (vs. 2) Where I am you may be also. (vs. 3)
Because I am going to the Father. (vs. 12)Whoever believes in me will also do the worksthat I do; and greater works than these will he
do (vs. 12)
No one comes to the Father except through me.
(vs. 6)
Conditional clauses: Cause and Effect
If it were not so, would I have told you that I
go… (vs. 2)
If I go to prepare a place for you…I will take
you to myself (vs. 3)
If I go and prepare a place for you, I will comeagain… (vs. 3)
And greater works than these will he do, because I am going to the Father. (vs. 12)
If you had known me, you would have knownmy Father also (vs. 7)
If you ask me anything in my name, I will do
it. (vs. 14)
If you love me, you will keep mycommandments (vs. 15)
Actions/roles of God: Actions/roles of people:
Father dwells in me (vs. 10) Believe in God (vs. 1)
Father… does his works (vs. 10) Believe in me (vs. 1)
Father is in me (vs. 10, 11) Believe me… or else believe on account of the
works themselves. (vs. 11)
I go to prepare a place for you (vs. 2, 3) Whoever believes in me will do the works that
I do. (vs. 12)I will come again and will take you to myself
(vs. 3)
Greater works that these will he do (vs. 12)
I am the way, and the truth, and the life. (vs. 6) Where I am you may be also (vs. 3)
No one comes to the Father except through me.
(vs. 6)
Whoever has seen me has seen the Father (vs.
9)
I am going to the Father. (vs. 12) You know the way to where I am going (vs. 4)
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The Father may be glorified in the Son. (vs.
13)
No one comes to the Father except through me.
(vs. 6)
Keep my commandments. (vs. 15)
Emotional terms: Figures of Speech
Let not your hearts be troubled. (vs. 1) Let not your hearts be troubled (vs. 1)
You still do not know me (exasperation) (vs.9)
Father’s house are many rooms (vs. 2)
Truly, truly, I say to you… (vs. 12) Prepare a place (x2) (vs. 2, 3)
Father may be glorified in the Son (vs. 13) The Father who dwells in me (vs. 10)
If you love me… (vs. 15) The Father is in me and I am in the Father (x2)
(vs. 10, 11)
In my name (x2) (vs. 13, 14)
Contrasts Comparisons
the words are not of my authority, but the
Father … does his works. (vs. 10)Believe in God; believe also in me. (vs. 1)
Many rooms…a place (vs. 2)
Whoever has seen me has seen the Father (vs.9)
From now on you do know him and have seenhim (vs. 7)
Repetition of
WordsConjunctions Verbs Pronouns
Truly, truly… (vs.
12)
And (x12) (vs. 1, 3x3,
4, 6x2, 7, 8, 9, 10, 11,12)
be (x12) (vs. 1, 3x2,
4, 6, 8, 10x2, 11x2, 1213)
you (x21) (vs. 2x3,
3x3, 4, 5, 7x3, 9x3,10x2, 12, 13, 14, 15x2)
Father (x13) (vs.2, 6, 7, 8, 9x2,
10x2, 11x2, 12,
13)
That (x7) (vs. 2, 3,
10x2, 11, 12, 13)
Know (x7) (vs. 4,
5x2, 7x3, 9)
I (x17) (vs. 2x2, 3x3,
4, 6, 9, 10x3, 11, 12x3,13, 14)
And (x12) (vs. 1,3x3, 4, 6x2, 7, 8,9, 10, 11, 12)
But (x1) (vs. 10)Believe (x6) (vs. 1x2,
10, 11x2, 12)
Me (x11) (vs. 1, 6, 7,9x2, 10, 11x2, 12, 14,15)
Know (x7) (vs. 4,5x2, 7x3, 9)
Because (x1) (vs. 12)Go (x5) (vs. 2, 3, 4,5, 12)
My (x6) (vs. 2, 7, 10,13, 14, 15)
Believe (x6) (vs.
1x2, 10, 11x2, 12)Except (x1) (vs. 6)
Do (x9) (vs. 5, 7, 9,
10, 12x3, 13, 14)
him (x6) (vs. 5, 6, 7x2,
8, 9)
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Works (x4) (vs.
10, 11, 12x2)Or (x1) (vs. 11) See (x3) (vs. 7, 9x2) us (x3) (vs. 8x2, 9)
Will do (x2) (vs.13, 14)
Say (x3) (vs. 9, 10,12)
we (x2) (vs. 5x2)
A place (x2) (vs.
2, 3)
Come (x2) (vs. 3, 6) it (x2) (vs. 2, 14)
In my name (x2)(vs. 13, 14)
Prepare (x2) (vs. 2, 3) Whoever (x2) (vs. 9,12)
show (x2) (vs. 8, 9) This (x1) (vs. 13)
ask (2) (vs. 13, 14) Who (x1) (vs. 10)
Speak (x1) (vs. 10) Myself (x1) (vs. 3)
Take (x1) (vs. 3) Your (x1) (vs. 1)
Let (x1) (vs. 1) no one (x1) (vs. 6)
keep (x1) (vs. 15) whatever (x1) (vs. 13)
dwell (x1) (vs. 10) he (x1) (vs. 12)
told (x1) (vs. 2) themselves (x1) (vs.11)
love (x1) (vs. 15) anything (x1) (vs. 14)
be glorified (x1) (vs.13)
these (x1) (vs. 12)
be troubled (x1) (vs.1)
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APPENDIX B
PARALLEL COMPARISON OF JOHN 14:1-15
KJV NASB ESV NRSV HCSB NIV NLT
14
Let not your heart be troubled: ye
believe in God, believe also in
me.
1“Do not let your
heart be troubled; believe in God,
believe also inMe.
14
“Let not your
hearts be
troubled. Believein God; believe
also in me.
14 “Do not letyour hearts be
troubled. Believein God, believe
also in me.
14 “Your
heart must not be troubled.Believe in
God; believe
also in Me.
14“Do not let
your hearts be
troubled. You believe in God;
believe also inme.
14
“Don’t let your
hearts betroubled. Trust in
God, and trustalso in me.
2 In my Father’s
house are manymansions: if it
were not so, I
would have toldyou. I go to
prepare a placefor you.
2 “In My
Father’s houseare many
dwelling places;
if it were not so, Iwould have told
you; for I go to prepare a place
for you.
2In my Father’s
house are manyrooms. If it were
not so, would I
have told you thatI go to prepare a
place for you?
2In my Father’s
house there aremany dwelling
places. If it were
not so, would Ihave told you that
I go to prepare a place for you?
2In My
Father’s houseare many
dwelling
places; if not, Iwould have
told you. I amgoing away to
prepare a placefor you.
2My Father’s
house hasmany rooms; if
that were not
so, would Ihave told you
that I am goingthere to prepare
a place foryou?
2There is more
than enoughroom in my
Father’s home. If
this were not so,would I have told
you that I amgoing to prepare
a place for you?
3 And if I go and
prepare a placefor you, I will
come again, andreceive you unto
myself; thatwhere I am, there ye may be also.
3 “If I go and
prepare a placefor you, I will
come again andreceive you to
Myself, thatwhere I am, thereyou may be also.
3 And if I go and
prepare a placefor you, I will
come again andwill take you to
myself, thatwhere I am youmay be also.
3 And if I go and
prepare a placefor you, I will
come again andwill take you to
myself, so thatwhere I am, thereyou may be also.
3 If I go away
and prepare a place for you, I
will come backand receive
you to Myself,so that where Iam you may be
also.
3 And if I go
and prepare a place for you, I
will come backand take you to
be with me thatyou also may be where I am.
3 When
everything isready, I will
come and getyou, so that you
will always bewith me where Iam.
4 And whither I 4 “And you
4And you know
4And you know
4You know the
4You know the
4And you know
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go ye know, andthe way ye know.
know the waywhere I am
going.”
the way to whereI am going.”
the way to the place where I am
going.”
way ⌊to⌋ whereI am going.”
way to the place where I
am going.”
the way to whereI am going.”
5 Thomas saith
unto him, Lord,we know not
whither thou
goest; and howcan we know the
way?
5Thomas said to
Him, “Lord, wedo not know
where You are
going, how do weknow the way?”
5 Thomas said to
him, “Lord, wedo not know
where you are
going. How canwe know the
way?”
5 Thomas said to
him, “Lord, wedo not know
where you are
going. How canwe know the
way?”
5 “Lord,”
Thomas said,“we don’t
know where
You’re going.How can we
know theway?”
5 Thomas said
to him, “Lord,we don’t know
where you are
going, so howcan we know
the way?”
5 “No, we don’t
know, Lord,”Thomas said.
“We have no idea
where you aregoing, so how
can we know theway?”
6 Jesus saith unto
him, I am theway, the truth,
and the life: noman cometh unto
the Father, but byme.
6 Jesus said
to him, “I am theway, and the
truth, and the life;no one comes to
the Father butthrough Me.
6Jesus said to
him, “I am theway, and the
truth, and the life. No one comes to
the Father exceptthrough me.
6Jesus said to
him, “I am theway, and the
truth, and the life. No one comes to
the Father exceptthrough me.
6Jesus told
him, “I am theway, the truth,
and the life. Noone comes to
the Fatherexcept through
Me.
6Jesus
answered, “Iam the way
and the truthand the life. No
one comes tothe Father
except through
me.
6Jesus told him,
“I am the way,the truth, and the
life. No one cancome to the
Father exceptthrough me.
7 If ye had known
me, ye shouldhave known my
Father also: andfrom henceforthye know him, and
have seen him.
7 “If you hadknown Me, youwould have
known My Fatheralso; from nowon you know
Him, and haveseen Him.”
7If you had
known me, youwould have
known my Fatheralso. From nowon you do know
him and haveseen him.”
7If you know me,
you will knowmy Father also.
From now on youdo know him andhave seen him.”
7“If you
know Me, youwill also know
My Father.From now onyou do know
Him and haveseen Him.”
7If you really
know me, youwill know my
Father as well.From now on,you do know
him and haveseen him.”
7If you had really
known me, youwould know who
my Father is.From now on,you do know him
and have seenhim!”
8 Philip saith unto
him, Lord, shew
us the Father, and
it sufficeth us.
8 Philip saidto Him, “Lord,
show us the
Father, and it isenough for us.”
8Philip said to
him, “Lord, show
us the Father, and
it is enough forus.”
8Philip said
to him, “Lord,
show us the
Father, and wewill be satisfied.”
8“Lord,”
said Philip,
“show us the
Father, andthat’s enough
8Philip said,
“Lord, show us
the Father and
that will beenough for us.”
8Philip said,
“Lord, show us
the Father, and
we will besatisfied.”
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for us.”9 Jesus saith unto
him, Have I beenso long time with
you, and yet hastthou not known
me, Philip? he
that hath seen mehath seen the
Father; and howsayest thou then,
Shew us the
Father?
9 Jesus said
to him, “Have I been so long with
you, and yet youhave not come to
know Me, Philip?
He who has seenMe has seen the
Father; how can you say, ‘Show
us the Father’?
9Jesus said to
him, “Have I been with you so
long, and youstill do not know
me, Philip?
Whoever hasseen me has seen
the Father. Howcan you say,
‘Show us the
Father’?
9Jesus said to
him, “Have I been with you all
this time, Philip,and you still do
not know me?
Whoever hasseen me has seen
the Father. Howcan you say,
‘Show us the
Father’?
9Jesus said
to him, “Have I been among
you all thistime without
your knowing
Me, Philip?The one who
has seen Mehas seen the
Father. How
can you say,‘Show us the
Father’?
9Jesus
answered:“Don’t you
know me,Philip, even
after I have
been amongyou such a
long time?Anyone who
has seen me
has seen theFather. How
can you say,‘Show us the
Father’?
9Jesus replied,
“Have I beenwith you all this
time, Philip, andyet you still don’t
know who I am?
Anyone who hasseen me has seen
the Father! Sowhy are you
asking me to
show him to you?
10 Believest thou
not that I am in
the Father, andthe Father in me?
the words that Ispeak unto you I
speak not ofmyself: but theFather that
dwelleth in me,he doeth the
works.
10 “Do you not
believe that I am
in the Father, andthe Father is in
Me? The wordsthat I say to you I
do not speak onMy owninitiative, but the
Father abiding inMe does His
works.
10 Do you not
believe that I am
in the Father andthe Father is in
me? The wordsthat I say to you I
do not speak onmy ownauthority, but the
Father whodwells in me does
his works.
10 Do you not
believe that I am
in the Father andthe Father is in
me? The wordsthat I say to you I
do not speak onmy own; but theFather who
dwells in me doeshis works.
10 Don’t
you believe
that I am in theFather and the
Father is inMe? The words
I speak to you Ido not speakon My own.
The Fatherwho lives in
Me does Hisworks.
10 Don’t you
believe that I
am in theFather, and that
the Father is inme? The words
I say to you Ido not speakon my own
authority.Rather, it is the
Father, livingin me, who is
doing his work.
10 Don’t you
believe that I am
in the Father andthe Father is in
me? The words Ispeak are not my
own, but myFather who livesin me does his
work through me.
11 Believe me that
I am in the11 “Believe
Me that I am in
11Believe me
that I am in the
11Believe me
that I am in the
11Believe
Me that I am in
11Believe me
when I say that
11Just believe
that I am in the
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Father, and theFather in me: or
else believe mefor the very
works’ sake.
the Father and theFather is in Me;
otherwise believe because of the
worksthemselves.
Father and theFather is in me,
or else believe onaccount of the
worksthemselves.
Father and theFather is in me;
but if you do not,then believe me
because of theworks
themselves.
the Father andthe Father is in
Me. Otherwise, believe
because of theworks
themselves.
I am in theFather and the
Father is in me;or at least
believe on theevidence of the
works
themselves.
Father and theFather is in me.
Or at least believe because
of the work youhave seen me do.
12 Verily, verily, I
say unto you, Hethat believeth on
me, the works
that I do shall hedo also; and
greater works than these shall
he do; because Igo unto my
Father.
12 “Truly,
truly, I say toyou, he who
believes in Me,
the works that Ido, he will do
also; and greaterworks than these
he will do; because I go to
the Father.
12“Truly, truly,
I say to you,whoever believes
in me will also do
the works that Ido; and greater
works than thesewill he do,
because I amgoing to the
Father.
12Very truly,
I tell you, the onewho believes in
me will also do
the works that Ido and, in fact,
will do greaterworks than these,
because I amgoing to the
Father.
12“I assure
you: The onewho believes in
Me will also do
the works that Ido. And he will
do even greaterworks than
these, becauseI am going to
the Father.
12Very truly I
tell you,whoever
believes in me
will do theworks I have
been doing,and they will
do even greaterthings than
these, because
I am going tothe Father.
12“I tell you the
truth, anyonewho believes in
me will do the
same works Ihave done, and
even greaterworks, because I
am going to bewith the Father.
13 And
whatsoever ye
shall ask in myname, that will Ido, that the
Father may beglorified in the
Son.
13 “Whateveryou ask in My
name, that will Ido, so that theFather may be
glorified in theSon.
13Whatever
you ask in my
name, this I willdo, that theFather may be
glorified in theSon.
13I will do
whatever you ask
in my name, sothat the Fathermay be glorified
in the Son.
13Whatever
you ask in My
name, I will doit so that theFather may be
glorified in theSon.
13And I will do
whatever you
ask in myname, so thatthe Father may
be glorified inthe Son.
13You can ask for
anything in my
name, and I willdo it, so that theSon can bring
glory to theFather.
14 If ye shall ask
any thing in my
name, I will do it .
14 “If you ask
Me anything in
My name, I willdo it.
14 If you ask
me anything in
my name, I willdo it.
14 If in my
name you ask me
for anything, Iwill do it.
14 If you
ask Me
anything in Myname, I will do
14 You may ask
me for
anything in myname, and I
14 Yes, ask me for
anything in my
name, and I willdo it!
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it. will do it.15
If ye love
me, keep mycommandments.
15 “If you love
Me, you willkeep My
commandments.
15“If you love
me, you will keepmy
commandments.
15“If you love
me, you will keepmy
commandments.
15“If you
love Me, youwill keep My
commands.
15“If you love
me, keep mycommands.
15“If you love
me, obey mycommandments.
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BIBLIOGRAPHY
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Arndt, William, Frederick W. Danker and Walter Bauer. A Greek-English Lexicon of the NewTestament and Other Early Christian Literature, 3rd ed. Chicago: University ofChicago Press, 2000.
Barrett, C. K. The Gospel According to St. John: An Introduction with Commentary and Notes
on the Greek Text . London: S.P.C.K., 1975.
Borchert, Gerald L. vol. 25A, John 1-11, The New American Commentary. Nashville:
Broadman & Holman, 2001.
Brown, Raymond E. The Gospel According to John: The Anchor Bible. Garden City, NY:
Doubleday, 1970.
Bruner, Frederick Dale. The Gospel of John: A Commentary. Grand Rapids: Eerdmans, 2012.
Carson, D. A. The Gospel According to John. Leicester, England; Grand Rapids, MI: Inter-
Varsity Press; W.B. Eerdmans, 1991.
Dockery, David S., Trent C. Butler, Christopher L. Church et al. Holman Bible Handbook. Nashville, TN: Holman Bible Publishers, 1992.
Ensley, Eugene C. “Eternity Is Now: A Sermon on John 14:1-11.” Interpretation: A Journal of Bible and Theology 19 (July 1965): 295-298.
Hendriksen, William. John. Baker New Testament Commentary. Grand Rapids: Baker Book
House, 1953.
Keener, Craig S. The Gospel of John: A Commentary. Peabody, MA: Hendrickson, 2003.
Kittel, Gerhard, Gerhard Friedrich, and Geoffrey William Bromiley, eds. Theological Dictionaryof the New Testament . Grand Rapids, MI: W.B. Eerdmans, 1995.
Koester, Craig R. “Jesus the Way, the Cross, and the World according to the Gospel of John.”
Word & World XXI, no. 4 (Fall 2001): 360-369.
Köstenberger, Andreas J. “The ‘Greater Works’ of the Believer According to John 14:12,
Di daskal i a Fall 1994-Spring 1995, 36-45.
Louw, Johannes P. and Eugene Albert Nida. Greek-English Lexicon of the New Testament:
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Bible Societies, 1996.
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Newman, Barclay Moon and Eugene Albert Nida. A Handbook on the Gospel of John, Helps for
translators; UBS handbook series. New York: United Bible Societies, 1993.
Robertson, A.T. Word Pictures in the New Testament . Oak Harbor: Logos Research Systems,
1997.
Tenney, Merrill C. John. The Expositor’s Bible Commentary 9. Grand Rapids: Zondervan,
1981.
Vincent, Marvin Richardson. Word Studies in the New Testament . Bellingham, WA: LogosResearch Systems, Inc., 2002.
Whitacre, Rodney A. vol. 4, John, The IVP New Testament commentary series. DownersGrove, IL: InterVarsity Press, 1999.