Bible Heaven/Bible Heaven.iso/robertsn/rwp-joh/joh14.rwp

Text File | 1993-03-13 | 18KB | 327 lines

14:1 {Let not your heart be troubled} (\mê tarassesthô humôn hê
kardia\). Not here the physical organ of life (#Lu 21:34|), but
the seat of spiritual life (\pneuma, psuchê\), the centre of
feeling and faith (#Ro 10:10|), "the focus of the religious life"
(Vincent) as in #Mt 22:37|. See these words repeated in #14:27|.
Jesus knew what it was to have a "troubled" heart (#11:33;
13:31|) where \tarassô\ is used of him. Plainly the hearts of the
disciples were tossed like waves in the wind by the words of
Jesus in #13:38|. {Ye believe ... believe also} (\pisteuete ...
kai pisteuete\). So translated as present active indicative
plural second person and present active imperative of \pisteuô\.
The form is the same. Both may be indicative (ye believe ... and
ye believe), both may be imperative (believe ... and believe or
believe also), the first may be indicative (ye believe) and the
second imperative (believe also), the first may be imperative
(keep on believing) and the second indicative (and ye do believe,
this less likely). Probably both are imperatives (#Mr 11:22|),
"keep on believing in God and in me."

14:2 {Mansions} (\monai\). Old word from \menô\, to abide,
abiding places, in N.T. only here and verse #23|. There are many
resting-places in the Father's house (\oikia\). Christ's picture
of heaven here is the most precious one that we possess. It is
our heavenly home with the Father and with Jesus. {If it were not
so} (\ei de mê\). Ellipsis of the verb (#Mr 2:21; Re 2:5,16; Joh
14:11|). Here a suppressed condition of the second class
(determined as unfulfilled) as the conclusion shows. {I would
have told you} (\eipon an humin\). Regular construction for this
apodosis (\an\ and aorist--second active--indicative). {For I go}
(\hoti poreuomai\). Reason for the consolation given, futuristic
present middle indicative, and explanation of his words in
#13:33| that puzzled Peter so (#13:36f.|). {To prepare a place
for you} (\hetoimasai topon humin\). First aorist active
infinitive of purpose of \hetoimazô\, to make ready, old verb
from \hetoimos\. Here only in John, but in #Mr 10:40| (#Mt
20:23|). It was customary to send one forward for such a purpose
(#Nu 10:33|). So Jesus had sent Peter and John to make ready
(this very verb) for the passover meal (#Mr 14:12; Mt 26:17|).
Jesus is thus our Forerunner (\prodromos\) in heaven (#Heb
6:20|).

14:3 {If I go} (\ean poreuthô\). Third-class condition (\ean\ and
first aorist passive subjunctive of \poreuomai\). {And prepare}
(\kai hetoimasô\). Same condition and first aorist active
subjunctive of the same verb \hetoimazô\. {I come again} (\palin
erchomai\). Futuristic present middle, definite promise of the
second coming of Christ. {And will receive you unto myself} (\kai
paralêmpsomai humas pros emauton\). Future middle of
\paralambanô\. Literally, "And I shall take you along (\para-\)
to my own home" (cf. #13:36|). This blessed promise is fulfilled
in death for all believers who die before the Second Coming.
Jesus comes for us then also. {That where I am there ye may be
also} (\hina hopou eimi egô kai humeis ête\). Purpose clause with
\hina\ and present active subjunctive of \eimi\. This the purpose
of the departure and the return of Christ. And this is heaven for
the believer to be where Jesus is and with him forever.

14:4 {Ye know the way} (\oidate tên hodon\). Definite allusion to
the puzzle of Peter in #13:36f|. The path to the Father's house
is now plain.

14:5 {Whither} (\pou\)--{how} (\pôs\). It is Thomas, not Peter
(#13:36f.|) who renews the doubt about the destination of Jesus
including the path or way thither (\tên hodon\). Thomas is the
spokesman for the materialistic conception then and now.

14:6 {I am the way, and the truth, and the life} (\Egô eimi hê
hodos kai hê alêtheia kai hê zôê\). Either of these statements is
profound enough to stagger any one, but here all three together
overwhelm Thomas. Jesus had called himself "the life" to Martha
(#11:25|) and "the door" to the Pharisees (#10:7|) and "the light
of the world" (#8:12|). He spoke "the way of God in truth" (#Mr
12:14|). He is the way to God and the only way (verse #6|), the
personification of truth, the centre of life. {Except by me} (\ei
mê di' emou\). There is no use for the Christian to wince at
these words of Jesus. If he is really the Incarnate Son of God
(#1:1,14,18|, they are necessarily true.

14:7 {If ye had known me} (\ei egnôkeite me\). Past perfect
indicative of \ginôskô\, to know by personal experience, in
condition of second class as is made plain by the conclusion (\an
êidete\) where \oida\, not \ginôskô\ is used. Thomas and the rest
had not really come to know Jesus, much as they loved him. {From
henceforth ye know him} (\ap' arti ginôskete auton\). Probably
inchoative present active indicative, "ye are beginning to know
the Father from now on." {And have seen him} (\kai heôrakate\).
Perfect active indicative of \horaô\. Because they had seen Jesus
who is the Son of God, the Image of God, and like God (#1:18|).
Hence God is like Jesus Christ. It is a bold and daring claim to
deity. The only intelligible conception of God is precisely what
Jesus here says. God is like Christ.

14:8 {Show us} (\deixon hêmin\). Philip now speaks up, possibly
hoping for a theophany (#Ex 33:18f.|), certainly not grasping the
idea of Jesus just expressed.

14:9 {So long time} (\tosouton chronon\). Accusative of extent of
time. {And dost thou not know me?} (\kai ouk egnôkas me;\).
Perfect active indicative of \ginôskô\. Jesus patiently repeats
his language to Philip with the crisp statement: "he that hath
seen me hath seen the Father" (\ho heôrakôs eme eôraken ton
patera\). Perfect active participle and perfect active indicative
of \horaô\, state of completion. {Thou} (\su\). Emphatic--After
these years together.

14:10 {Believest thou not?} (\ou pisteueis;\). Jesus had a right
to expect greater faith from these men than from the blind man
(#9:35|) or Martha (#11:27|). His words in #14:1| are clearly
needed. This oneness with the Father Jesus had already stated
(#10:38|) as shown by his "words" (\rêmata\) and his "works"
(\erga\). Cf. #3:34; 5:19; 6:62|.

14:11 {Believe me} (\pisteuete moi\). Repeated appeal (present
active imperative of \pisteuô\) as in #14:1| to his disciples and
as he had done with the hostile Jews to be influenced by his
"works" at any rate (#10:38|).

14:12 {Shall he do also} (\kakeinos poiêsei\). Emphatic pronoun
\ekeinos\, "that one also." {Greater works than these} (\meizona
toutôn\). Comparative adjective neuter plural from \megas\ with
ablative case \toutôn\. Not necessarily greater miracles and not
greater spiritual works in quality, but greater in quantity. Cf.
Peter at Pentecost and Paul's mission tours. "Because I go"
(\hoti egô poreuornai\). Reason for this expansion made possible
by the Holy Spirit as Paraclete (#16:7|).

14:13 {Whatsoever ye shall ask} (\hoti an aitêsête\). Indefinite
relative clause with \hoti\ (neuter accusative singular of
\hostis\), \an\ and the aorist active subjunctive of \aiteô\.
This is an advance thought over verse #12|. {In my name} (\en tôi
onomati mou\). First mention of his "name" as the open sesame to
the Father's will. See also #14:26; 15:16; 16:23,24,26|. {That
will I do} (\touto poiêsô\). The Father answers prayers (#15:16;
16:23|), but so does the Son (here and verse #14|). The purpose
(\hina\ clause with first aorist passive subjunctive of \doxazô\)
is "that the Father may be glorified in the Son." Plead Christ's
name in prayer to the Father.

14:14 {If ye shall ask me anything in my name} (\ean ti aitêsête
me en tôi onomati mou\). Condition of third class with \ean\ and
first aorist active subjunctive of \aiteô\. The use of \me\ (me)
here is supported by Aleph B 33 Vulgate Syriac Peshitta. Just
this phrase does not occur elsewhere in John and seems awkward,
but see #16:23|. If it is genuine, as seems likely, here is
direct prayer to Jesus taught as we see it practiced by Stephen
in #Ac 7:59|; and in #Re 22:20|.

14:15 {If ye love me} (\ean agapâte me\). Third-class condition
"if ye keep on loving (present active subjunctive, same contract
form as indicative) me." Cf. verse #23|. {Ye will keep}
(\têrêsete\). Future active of \têreô\, not aorist imperative
\têrêsate\ (keep) as some MSS. have. For this phrase see also
#8:51; 14:23,24; 14:20; 1Jo 2:5|. Continued love prevents
disobedience.

14:16 {And I will pray the Father} (\kagô erôtêsô ton patera\).
\Erôtaô\ for prayer, not question (the old use), also in #16:23|
(prayer to Jesus in same sense as \aiteô\), #26| (by Jesus as
here); #17:9| (by Jesus), "make request of." {Another Comforter}
(\allon paraklêton\). Another of like kind (\allon\, not
\heteron\), besides Jesus who becomes our Paraclete, Helper,
Advocate, with the Father (#1Jo 2:1|, Cf. #Ro 8:26f.|). This old
word (Demosthenes), from \parakaleô\, was used for legal
assistant, pleader, advocate, one who pleads another's cause
(Josephus, Philo, in illiterate papyrus), in N.T. only in John's
writings, though the idea of it is in #Ro 8:26-34|. Cf.
Deissmann, _Light, etc._, p. 336. So the Christian has Christ as
his Paraclete with the Father, the Holy Spirit as the Father's
Paraclete with us (#Joh 14:16,26; 15:26; 16:7; 1Jo 2:1|). {For
ever} (\eis ton aiôna\). This the purpose (\hina\) in view and
thus Jesus is to be with his people here forever (#Mt 28:20|).
See #4:14| for the idiom.

14:17 {The Spirit of truth} (\to pneuma tês alêtheias\). Same
phrase in #15:27; 16:13; 1Jo 4:6|, "a most exquisite title"
(Bengel). The Holy Spirit is marked by it (genitive case), gives
it, defends it (cf. #1:17|), in contrast to the spirit of error
(#1Jo 4:6|). {Whom} (\ho\). Grammatical neuter gender (\ho\)
agreeing with \pneuma\ (grammatical), but rightly rendered in
English by "whom" and note masculine \ekeinos\ (verse #26|). He
is a person, not a mere influence. {Cannot receive} (\ou dunatai
labein\). Left to itself the sinful world is helpless (#1Co 2:14;
Ro 8:7f.|), almost Paul's very language on this point. The world
lacks spiritual insight (\ou theôrei\) and spiritual knowledge
(\oude ginôskei\). It failed to recognize Jesus (#1:10|) and
likewise the Holy Spirit. {Ye know him} (\humeis ginôskete
auto\). Emphatic position of \humeis\ (ye) in contrast with the
world (#15:19|), because they have seen Jesus the Revealer of the
Father (verse #9|). {Abides} (\menei\). Timeless present tense.
{With you} (\par' humin\). "By your side," "at home with you,"
not merely "with you" (\meth' humôn\) "in the midst of you." {In
you} (\en humin\). In your hearts. So note \meta\ (#16|), \para,
en\.

14:18 {I will not leave} (\ouk aphêsô\). Future active of
\aphiêmi\, to send away, to leave behind. {Desolate}
(\orphanous\). Old word (\orphos\, Latin _orbus_), bereft of
parents, and of parents bereft of children. Common in papyri of
orphan children. In #13:33| Jesus called the disciples \teknia\
(little children), and so naturally the word means "orphans"
here, but the meaning may be "helpless" (without the other
Paraclete, the Holy Spirit). The only other N.T. example is in
#Jas 1:27| where it means "fatherless." {I come} (\erchomai\).
Futuristic present as in verse #3|.

14:19 {But ye behold me} (\humeis de theôreite me\). Emphatic
position of \humeis\ (ye) in contrast to the blind, unseeing
world. Cf. #13:33; 16:10,16|. {Because I live, ye shall live
also} (\hoti egô zô kai humeis zêsete\). This is our blessed
guarantee of immortal, eternal life, the continued living of
Jesus. He is the surety of a better covenant (#Heb 7:22|), the
Risen Christ Jesus. He had said it before (#6:57|).

14:20 {In that day} (\en ekeinêi têi hêmerâi\). The New
Dispensation of the Holy Spirit, beginning with Christ's
Resurrection and the Coming of the Holy Spirit at pentecost.
{Shall know} (\gnôsesthe\). Future middle of \ginôskô\. Chapters
1 to 3 of Acts bear eloquent witness to these words.

14:21 {He it is that loveth me} (\ekeinos estin ho agapôn me\).
Emphatic demonstrative pronoun \ekeinos\: "that is the one who
loves me." {And will manifest myself unto him} (\kai emphanisô
autôi emauton\). Future active of \emphanizô\, old verb from
\emphanês\ (#Ac 10:40; Ro 10:20|). The Unseen and Risen Christ
will be a real and spiritual Presence to the obedient and loving
believer.

14:22 {Not Iscariot} (\ouch ho Iskariôtês\). Judas Iscariot had
gone (#13:30|), but John is anxious to make it clear that this
Judas (common name, two apostles also named James) was not the
infamous traitor. He is also called Thaddaeus or Lebbaeus (#Mr
3:17; Mt 10:3|) and the brother (or son) of James (#6:15; Ac
1:13|). This is the fourth interruption of the talk of Jesus (by
Peter, #13:36|; by Thomas, #14:5|; by Philip, #14:8|; by Judas,
#14:22|). {And not to the world} (\kai ouchi tôi kosmôi\). Judas
caught at the word \emphanizô\ in verse #21| as perhaps a
Messianic theophany visible to all the world as at the judgment
(#5:27f.|). He seems to suspect a change of plan on the part of
Jesus (\ti gegonen hoti\=how has it happened that).

14:23 {If a man love me} (\ean tis agapâi me\). Condition of
third class with \ean\ and present active subjunctive, "if one
keep on loving me." That is key to the spiritual manifestation
(\emphanizô\). {We will come} (\eleusometha\). Future middle of
\erchomai\ and first person plural (the Father and I), not at the
judgment, but here and now. {And make our abode with him} (\kai
monên par' autôi poiêsometha\). See verse #2| for the word \monê\
(dwelling, abiding place). If the Holy Spirit "abides" (\menei\,
verse #17|) in you, that heart becomes a temple (\naos\) of the
Holy Spirit (#1Co 3:16f.|), and so a fit dwelling place for the
Father and the Son, a glorious and uplifting reality.

14:24 {He that loveth me not} (\ho mê agapôn me\). Present active
articular participle of \agapaô\ with negative \mê\, "the one who
keeps on not loving me." {Is not mine, but the Father's} (\ouk
estin emos, alla tou patros\). Predicative possessive pronoun
\emos\ and the predicate genitive of possession \patros\.

14:25 {Have I spoken} (\lelalêka\). Perfect active indicative of
\laleô\, for permanent keeping (\têreô\ verse #23|). {While yet
abiding with you} (\par' humin menôn\). Present active
participle, no "yet" (\eti\) in the Greek, "while remaining
beside (\par'\) you" before departing for the coming of the other
Paraclete.

14:26 {Whom} (\ho\). Grammatical neuter, but "whom" is correct
translation. The Father will send the Holy Spirit (#14:16; Lu
24:49; Ac 2:33|), but so will the Son (#Joh 15:26; 16:7|) as
Jesus breathes the Holy Spirit upon the disciples (#20:22|).
There is no contradiction in this relation of the Persons in the
Trinity (the Procession of the Holy Spirit). Here the Holy Spirit
(full title as in #Mr 3:29; Mt 12:32; Lu 12:10|) is identified
with the Paraclete. {He} (\ekeinos\). Emphatic demonstrative
pronoun and masculine like \paraklêtos\. {Shall teach you all
things} (\humas didaxei panta\). The Holy Spirit knows "the deep
things of God" (#1Co 2:10|) and he is our Teacher in the
Dispensation of the Holy Spirit of both new truth (verse #25|)
and old. {Bring to your remembrance} (\hupomnêsei humas\). Future
active indicative of \hupomimnêskô\, old verb to remind, to
recall, here only in this Gospel (cf. #3Jo 1:10; 2Ti 2:14|) and
with two accusatives (person and thing). After pentecost the
disciples will be able better to recall and to understand what
Jesus had said (how dull they had been at times) and to be open
to new revelations from God (cf. Peter at Joppa and Caesarea).

14:27 {My peace} (\eirênên tên emên\). This is Christ's bequest
to the disciples before he goes, the _shalom_ of the orient for
greeting and parting, used by Jesus in his appearances after the
resurrection (#20:19,21,26|) as in #2Jo 1:3; 3Jo 1:14|, but here
and in #16:33| in the sense of spiritual peace such as only
Christ can give and which his Incarnation offers to men (#Lu
2:14|). {Neither let it be fearful} (\medê deiliatô\). Added to
the prohibition in verse #1|, only N.T. example of \deiliaô\
(rare word in Aristotle, in a papyrus of one condemned to death),
common in LXX, like palpitating of the heart (from \deilos\).

14:28 {I go away, and I come} (\hupagô kai erchomai\), both
futuristic presents (#7:33; 14:3,18|). {If ye loved me} (\ei
êgapâte me\). Second-class condition with the imperfect active of
\agapaô\ referring to present time, implying that the disciples
are not loving Jesus as they should. {Ye would have rejoiced}
(\echarête an\). Second aorist passive indicative of \chairô\
with \an\, conclusion of second-class condition referring to past
time, "Ye would already have rejoiced before this" at Christ's
going to the Father (verse #12|). {Greater than I} (\meizôn
mou\). Ablative case \mou\ after the comparative \meizôn\ (from
positive \megas\). The filial relation makes this necessary. Not
a distinction in nature or essence (cf. #10:30|), but in rank in
the Trinity. No Arianism or Unitarianism here. The very
explanation here is proof of the deity of the Son (Dods).

14:30 {The prince of the world} (\ho tou kosmou archôn\). Satan
as in #12:31| which see.

14:31 {But that the world may know} (\all' hina gnôi ho kosmos\).
Purpose clause with \hina\ and the second aorist active
subjunctive of \ginôskô\. Elliptical construction (cf. #9:3;
13:18; 15:25|). "But I surrendered myself to death," etc., before
\hina\. {Arise, let us go hence} (\egeiresthe, agômen
enteuthen\). Imperative present middle of \egeirô\ and the
volitive (hortatory) subjunctive \agômen\ (the word used in
#11:7,16|) of going to meet death. Apparently the group arose and
walked out into the night and the rest of the talk (chs. 15 and
16) and prayer (ch. 17) was in the shadows on the way to
Gethsemane.