LIBERTY UNIVERSITY
EXEGETICAL PAPER ON JOHN 14:1-15
AN ASSIGNMENT SUBMITTED TO DR. WAECHTER
NBST610-B01
BY
PAUL HORNE
SUFFOLK, VA
June 29, 2014
Introduction
The Gospel of John
is one of the most beloved books in the entire Bible. And John 14 is one of the
greatest chapters in that book because it contains so many different promises.
It is a rather perplexing section of Scripture that requires the reader spend
the additional time reading and re-reading the message to come to a fuller understanding.
One of the first things the reader should come to understand is that chapter 14
takes place in the middle of a discourse of Jesus. He is in the upper room and
has just told his disciples that one of them would betray him and Peter would
deny him three times. So this section is somewhat of a continuation of this
conversation known as the farewell discourse (chapter 13-17).
John is original
in many different ways while still being similar enough to the synoptics.
According to Carson and Moo, “Like the
other canonical gospels, John’s gospel sets out to tell the story of Jesus’
origins, ministry, death, and resurrection. Like them, it does not purport to
be neutral. The evangelist intends to engender faith (20:30–31), and to that
end he shapes his witness with the needs of his readers in mind.”[1]
We know who is the writer of this Gospel from internal and different external
evidences, while it is never explicitly mentioned. In other words, the name of
the fourth evangelist is John and is to be identified with the beloved disciple
of John 13:23.[2]
There are still other things to be considered like where was this letter
written, why was it written and whom was it written to. Let’s start with where
it was written; while there have been thrown around several different
possibilities, the greatest possibility seems to be Ephesus. Carson and Moo
suggest, “The traditional view is that the fourth gospel was written in Ephesus. In large part this view depends
on the weight given to the uniform but sometimes difficult patristic evidence.”[3]
What must be acknowledged is that whether rightly or wrongly no other option
has the support of the early church fathers. [4]
While
like many things about this book we cannot be certain of, like where it was
written or whom it was written to exactly, we cannot be sure of the date in
which it was written either. However, from some very strong evidence we can
assume that work was probably written between A.D.80-85. Most commentators will
agree that it is hard to pin point any specific area as to where John may have
been writing, it could have simply been the portion of the empire in which he
lived or he could have been penning the work for the whole world. Lastly, we
need to understand why the book was written. It was not written just to be
another account among the others. It was written, as John says, so that many
will come to belief through the signs done by Jesus. And with all of that, the power of belief is
an amazing thing; in this section of Scripture Christ was trying to convince his
disciples that he and the father were one, while trying to get them to believe
in themselves and the things they will accomplish for him.
Exegesis of Verses 1-7
It is amazing that
in this very first verse when his disciples should seek to comfort him, he is
still the one comforting them by telling them to let their hearts not be
troubled. The word used here for troubled is tarassestho. According to the Louw Nida, this word is “(a
figurative extension of meaning of ταράσσωa
‘to stir up,’ 16.3) to cause acute emotional distress or turbulence—‘to cause
great mental distress.’”[5]The
word is used a total of seventeen times in the whole New Testament and of those
John uses the word six times. The word ‘your’ is plural while hearts is
singular in this verse. J. Ramsey Michaels suggests, “One might have expected
“your hearts” (plural), but “heart” is always singular in this Gospel, even
when it is the heart of many. With Judas gone, Jesus’ disciples share a common
“heart,” with common concerns and similar kinds of questions.”[6]
That should help the reader to experience some comfort, knowing that God even
in his lowest moments still cared deeply about his disciples.
He starts his very
next sentence with a word he likes very much, believe. He likes this word so
much that he uses it ninety-eight times in his gospel alone. The word John
chose for ‘believe,’ out of all the words he could have chosen from, was pisteuo, which “means “to trust” (also “to obey”), “to
believe” (words), and in the passive “to enjoy confidence” (cf. the later sense
“to confide in”).”[7]The
word’s semantic range covers all types of belief and trust type words. Something
that stood out when researching this passage is that, “The Greek word (pisteuo,believe) denotes personal
relational trust, in keeping with the OT usage (e.g. Isa 28:16).”[8]
With this section comes a tough section of language because the phrase here can
be read several different ways dealing with the indicative/imperative system.
Most commentators do agree that is should be read as imperative/imperative. Carson
agrees when he says that the “imperative/imperative: ‘Trust in God; trust also
in me’ (niv). This is the way the
verbs were taken in nearly all the Old Latin MSS, and it makes most sense of
the context.”[9]
It is very interesting that the ESV chooses to translate the word believe while
the NIV chose trust. This author thinks that the NIV made the better choice in
phraseology because it comes closer to the meaning of the word, now if there
were a way to express a deeper trust than the word trust, one would think it
should be chosen.
Looking ahead to verse two, Jesus
says, “in my Father’s house there are many rooms….” Older commentaries still
have the KJV of “many mansions” which newer commentators agree is not a correct
rendering of the word mone. This word
is only used twice in the NT and both times are in the Gospel of John; actually
they both occur in the same chapter to be exact. With the use of the word ‘house,’
mansions just does not seem to be a good fit. According to Robertson the “Old
word from μενω [menō], to abide, abiding places, in
N. T. only here and verse 23. There are many resting-places in the
Father’s house (οἰκια
[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.”[10]
It is comforting to know that there is a place that is specifically for us. Of
this idea Phillip Comfort says, “He knows us, each one. He has planned our
dwelling place accordingly. He will keep our place for our arrival. It will not
suit another and will not be given to another. If it were not so, he would have
told us.”[11]Comfort
points out another very interesting word choice, “Jesus did not say, “In my
Father’s house there will be (future tense) many rooms”[12];
but that there are many rooms in my Father’s house. It was commonplace for a
son to get married and build onto his father’s house and expand the family
compound.
I
am going there to prepare a place for you: the words presuppose that the
‘place’ exists before Jesus gets there. It is not that he arrives on the scene
and then begins to prepare the place; rather, in the context of Johannine
theology, it is the going itself, via the cross and resurrection, that prepares
the place for Jesus’ disciples.[13]Jesus
pretty much repeats himself in verse three in telling his disciples that he is
going to prepare a place for them, and that he will return to get them. Even in
this verse the Lord is still offering comfort to his followers by telling them
that he will return for them, so that they may be with him. Comfort again
notices a very interesting play on words, “Notice the Jesus did not say, “I am
coming again and will receive you to heaven”; he said, “I am coming again and
will receive you to myself.””[14]
Comfort, in his work, takes the stance that heaven has duel meanings one is a
place the other is a person (Jesus). Something that should be noted is that, “This
is the only place in the entire New Testament in which Jesus speaks of “coming
back” or “coming again”, and thus the only explicit evidence in the
Gospels of a “second” coming of Jesus
(see,, however, Heb 9:28)”[15]
As we see in verse four, Jesus is
laying the groundwork for his famous response in verse six. Jesus says, “And
you know the way to where I am going.”(ESV). Michaels explains that, “His point
is that if they truly know “the way,” they do not even need to know the destination,
for their arrival at the right destination is guaranteed.”[16]
The word John uses for ‘know’ is not the usual ginosko, but odia, which
has the meaning of “to possess information about—‘to know, to
know about, to have knowledge of, to be acquainted with, acquaintance.”[17]While
this is important to know, the semantic range for this word is huge, with
almost all translations having something to do with the word know or knowledge.
It is used 318 times in the NT and in John’s Gospel 84 times. This is the same
word Thomas will use in the next verse.
Verse Five gives us the first response of any of the
disciples. Thomas’ response shows us his lack of understanding as to what the
Lord was saying. Yet, “once again, John’s account reflects firsthand
experience, including who asked what questions at a particular time.”[18]
Just because Thomas asked the question does not change the fact that there
seems to be some sincerity behind it. What makes this verse so important is not the
question Thomas asked, but the response he received from the Lord.
In the sixth verse we find the sixth of seven “I Am”
statements. I am going to spend a considerable amount of space on this verse
due to its theological import and my own fascination with it. We should note
that, “in the Old Testament, “I am” often begins a divine oracle, and its
impressiveness is always unmistakable.”[19]
The use of “I am” in the Old Testament is sacred and the Israelites would have
a hard time using that name. “The absolute use of “I am” as a way of speech was
cryptic and mysterious to the Israelite. The name “I am” is too sacred to be
pronounced (YHWH). John’s attribution to Jesus of this tetragrammaton is a
pointed to Jesus’ divine nature: his preexistence, changelessness, and
uniqueness of being.”[20]
Moving forward Christ says that he is the way, not a way, but the way to the
father. There are many people who have a problem with such an absolute
statement. R. C. Sproul says,
“The structure of this statement is such that
Jesus was not giving a string of descriptive terms. He was not saying, “I am:
A)the way, B)the truth, C)the life.” Rather, this statement is in an elliptical
form, so that Jesus was saying: “I am the way because I am the truth and
because I am the life. I am the way to the Father because I am the true
manifestation or revelation of the Father. I am the way to the Father because I
alone have the power of eternal life.”[21]
Most commentators agree that while
there are three expressions listed, being the way is of the greatest
importance. “Jesus could have just said, “I am the Way. No one comes to the
Father except through me,” and the dynamic of the exchange would have been the
same. “The Truth” and “the Life” simply spell out for his disciples the
benefits of the salvation to which “the Way” leads.”[22]D.
A. Carson goes on to further explain that, “only because he is the truth and
the life, can Jesus be the way for others to come to God; the way for his
disciples to attain the many dwelling places in the father’s house (vv. 2 – 3),
and therefore the answer to Thomas’s question (v.5).”[23]
The first half of this verse does stir up some controversy on its own; it is
not until you add the second part of the verse when things become more
challenging. Carson goes on to say, “The second half of this verse shows that
the entire verse must be taken as the answer to Thomas’s question.”[24]
If this verse does anything, it should instill a desire for evangelism for
those who are truly followers of “the Way.” “Consequently no one can reach the
Father except by perceiving the truth, participating in the life, and following
the way revealed to us in Jesus Christ.” [25]
As
we move in to verse seven, Christ has some very interesting things to say about
his relationship to the father and his relationship with the disciples.” The first sentence in this verse may
either be a promise (“If you really knew Me, you will know My Father as well”) or a rebuke (If you really knew Me, you would know My Father as well). The Lord
seems to be rebuking them for a failure to understand His person and mission
(cf. 8:19).”[26]
It is easy to make assumptions about what the disciples must have been
thinking, but it is best not to speculate. This is a rather harsh rebuke on the
part of Jesus, but could it be well deserved? Imagine spending three years of
your life with a person day in and day out, hearing their teaching on numerous
topics and still not comprehending what it was he was trying to impart. This is
how Jesus felt. The word used for known and know in this sentence is the word ginosko which was mentioned briefly
earlier in this paper. This word has a very wide semantic range,
know,
recognize, be aware fem. (Ro 1:21); 2. LN
27.2 learn, acquire information, implying personal
means (Mk 6:38); 3. LN
27.18 be
familiar with, learn to
know, through personal experience (Jn 17:3; 1Jn 2:3); 4. LN 32.16 understand, come to know, perceive (Ro 7:7); 5. LN 31.27 acknowledge, to indicate that one does know (1Co
8:3); 6. LN 23.61 have sexual intercourse (Mt 1:25; Lk 1:34); 7. LN 28.74 do secretly (Mt 6:3+), see also ἀριστερά (aristera),
ᾶς (as), ἡ (hē), between 753–754[27]
Ginosko is used 222 times in
the New Testament and 57 of those times were by John in his Gospel. Even though
the word has such a wide range of meanings, it does not mean that each instance
would be appropriate to use in this verse. It seems that the translators did a good job
and picked the best word in this case. According to Kostenberger, “The verb
“know,” in the sense of “acknowledge,” was part of Near Eastern covenantal
language.”[28]
Something we need to consider is ‘did Jesus originally intend for this to be a
question?’ Michaels makes an astute observation that, “…some ancient
manuscripts have it instead as a contrary-to-fact condition. “If you all had
known me, you would have known my father too.” This reading implies that they
have not known either Jesus or his Father, but that “from now on” they will.”[29]
This feels more like a better reading of the statement that Jesus would have
possibly been making to his disciples. They had not fully understood who he
was, so they could not comprehend his relationship to the Father, but from this
point on they would have a clearer understanding of it.
Exegesis verses 8-11
In
verse eight Phillip shows his clear lack of understanding of what Jesus has been
explaining to the disciples, by asking Jesus “…show us the Father….” In the
last two verses Jesus has been explaining how he and the Father are the same
and by seeing him you have seen the father. We are not sure Phillip realizes
what he was asking for; he was asking for some type of theophany like Moses witnessed
on the mount. Kostenberger says, “In
keeping with OT teaching, John denies the possibility of a direct vision of God
(unmediated by Jesus) in 1:18; 5:37; 6:46. Hence, Phillip’s request is utter
foolishness (Bultmann 1971:608).”[30]
Verse
nine is a rather sad verse, because Jesus cannot believe that one of the few
people who should have recognized who he truly was still could not see beyond
the superficial. Carson spells it out like this,
Jesus’
question (v. 9) is tinged with sadness. If his opponents do not recognize who
he is, it is because they have not been taught by God, they have not listened
to the Father (6:45). If those closest to him still display similar ignorance
of who he is, despite loyalty to him, they attest their profound spiritual
blindness. Even being with Jesus such a
long time—the reference is to the duration of Jesus’ ministry—does not guarantee
the deepest insight, insight into the truth that all of Jesus’ actions and
words have supported and which he now articulates: Anyone who has seen me has seen the Father.[31]
Jesus spells it out as plainly as
he possibly can this time, to all who are listening, that whosoever has seen
him has seen the father. You can almost sense an aggravation in Jesus’ response
in having to break it down as much as he did; in order to get through his
disciples denseness. While this verse started off with a rebuke against Phillip
it ended up with a teachable moment for all of the disciples that were around.
In
verse ten, he decides to question the disciples to find out where their
understanding truly lied. Again he reiterates that he and the Father are one.
Sproul points out, “Jesus had to go over the whole question of His oneness with
the Father once again. He reiterated: to see Him is to see the Father. He is in
the Father and the Father in Him. The words he taught were given Him by the
Father, and the Father (who dwells in Jesus) gave miracles to corroborate his
teaching. All these were implications the disciples should have drawn from the
things they had heard Jesus say and seen Him do.”[32]
Christ shows us here that while there is equality in the Godhead, there is still
authority; seeing as how he does not speak on his own, but does what the Father
wishes for him to do. In regards to
their relationship, “No mere envoy would refer to the one who
sent him as his Father, claim that whoever has seen him has seen the Father,
and affirm mutual indwelling between himself and the one who sent him.”[33]
In verse eleven the same word we looked at
earlier for believe is used again. While most all-modern translations use the
word believe. a good alternative for it is trust. Carson will disagree with me
on this point because he says, “Believe me in this context does not simply mean
‘Trust me’, but ‘Believe that what I have just said [summarized in the next
clause] is true.”[34]
He really wants the disciples to come to a place where they have solidified
their beliefs that he truly is God, that he and the father are one. He says if
you don’t believe on account of anything else, believe on account of the works
I have done.
Exegesis of verses 12-15
As
far as verse twelve is concerned it can be highly controversial; because the
Lord says “…whoever believes in me will also do the works I do; and greater
works than these will he do….” Imagine being one of the disciples and you just
get through hearing a man tell you that he and the Father who is God are one,
and now he is telling you that you are going to do the same things he has been
doing, but even greater things. They had to have had a very challenging time
with hearing those words! It is not clear as to where the section of
interchange between Jesus and Phillip actually ends. Several commentators share
the similar sentiment that the work to be done will not be the disciples work,
but Jesus’ work completed through the disciples. Michaels makes a compelling
argument that
The “greater” works are no less the
works of Jesus than of his disciples, for it is he who makes them possible.
Just as the distinction in 5:20 was not between Jesus’ works and those of the
Father but between the Father’s works
“until now” (5L17) and those yet to come, so the distinction here is not
between what Jesus does and what the
disciples do, but between what Jesus has done so far and what he will do
through them by “going to the Father.””[35]
Notice, however, that Jesus says
these things will happen “because I am going to the Father”. This can be seen
as an allusion to the coming of the Holy Spirit. These works of the disciples
could not take place until Christ had been crucified and resurrected.
Verses
13-14 should be understood together since one is a reiteration of the other.
Christ is telling his followers that whatever they ask in his name it will be
done. These verses have lead to a lot of perversion of God’s word over the
years. Treating it like a genie in a bottle. However, “It was both a guarantee,
like the endorsement on a check, and a limitation on the petition; for he would
grant only such petition; for he would grant such petitions as could be
presented consistently with his character and purpose. In prayer we call on him
to work out his purpose not to gratify our whims.”[36]
To help us better understand what John is saying here, we can take a closer
look at 1 John 5:14. “This is the
confidence which we have before Him, that, if we ask anything according to His
will, He hears us.” (1 John 5:14 NASB) We can see from Scripture that it needs
to come from the will of Jesus that we pray and we will receive.
Now for the final verse we will be
looking at verse fifteen. He gives the disciples some instruction in a round
about way. He says, “If you love me you will keep my commandments.” Telling
them that in order to prove their love for him they must keep his commandments.
“But there is one enormous difference: the command is not simply to love the
God of Israel, but quite specially to “love me,” and keep “my commands,”
presumably including—though not limited to—the “new command” to love one
another. Jesus stands before his disciples at this last meal in the place of
God, and representing God.”[37]
Conclusion
I believe it was C.S. Lewis who said
that “Christ is either a liar, a lunatic, or he is who he claims to be.” It is
my hope as it was that of John that you believe what Jesus had to say about
himself as true. Jesus truly is the Way, truth and the life. And if you claim
to believe in God then you must first believe in him. Because he and the father
are one, you cannot have one without the other. If however, you do have him,
you have something very powerful at your disposal. You have the ear of God
almighty on ready to grant you what you desire, as long as it lines up with
what he desires. Lastly, he wants us to keep his commands, which are few, Love
God and Love People. The best thing we can do is believe that God is who he
said he is, and love one another.
Bibliography
Calvin, John. Calvin's Commentaries. John 12-21.
Translated by Rev. William Pringle. Vol. 18. 22 vols. Grand Rapids: Baker
Books, 2005.
Carson, D. A. The Gospel According to John. PNTC.
Grand Rapids: Wm. B. Eerdmans, 1991.
Carson, D.A, and and Douglas J.
Moo. An Introduction to the New Testament 2nd edition. Grand Rapids:
Zondervan, 1992.
Comfort, Philip W., and Wendell C. Hawley. Opening
John's Gospel and Epistles. Carol Streams: Tyndale House Publisher, 2009.
Kittel, Gerhard, Gerhard Friedrich, and Geoffrey William
Bromiley. Theological Dictionary of the New Testament. Grand Rapids,
MI: W.B. Eerdmans, 1985.
Kostenberger, Andreas J. Encountering John. EBS.
Grand Rapids: Baker Academic, 1999.
—. John. BECNT. Grand Rapids: Baker Academic , 2004.
Louw, Johannes P., and Eugene Albert Nida. Greek-English
Lexicon of the New Testament: Based on Semantic Domains. New York: United
Bible Societies, 1996.
Michaels, J. Ramsey. The Gospel of John. NICNT.
Grand Rapids: Wm. B. Eerdmans Publishing, 2010.
Milne, Bruce. The Message of John. BST. Downers
Grove: Intervarsity Press, 1993.
O'Day, Gail R. "Show us the
father, and we will be satisfied" (John 14:8)." Semeia no.
85 (January 1, 1999): 11-17. ATLA Religion Database with ATLASerials,
EBSCOhost (accessed May 14, 2014).
Okorie, A M. "The
self-revelation of Jesus in the "I am" sayings of John's
Gospel." Currents In Theology And Mission 28, no. 5 (October 1,
2001): 486-490. ATLA Religion Database with ATLASerials, EBSCOhost
(accessed May 14, 2014).
Sproul, RC. John. Ann Arbor: Reformation Trust,
2009.
Strong, James. Enhanced Strong’s Lexicon.
Bellingham, WA: Logos Bible Software, 2001.
Swanson, James Dictionary
of Biblical Languages with Semantic Domains: Greek (New Testament)Oak
Harbor: Logos Research Systems, Inc., 1997.
Tenney, Merrill C. John. EBC. Edited by Frank E.
Gaebelein. Vol. 9. 12 vols. Grand Rapids: Zondervan, 1981.
Thomas, Robert L. New American Standard
Hebrew-Aramaic and Greek Dictionaries : Updated Edition. Anaheim:
Foundation Publications, Inc., 1998.
Towns, Elmer. The Gospel of John: Believe and Live.
Chattanooga: AMG Pubishers, 2002.
Vincent, Marvin Richardson. Word Studies in the New
Testament. New York: Charles Scribner’s Sons, 1887.
[1]
D. A. Carson and Douglas J. Moo, An Introduction to the New Testament,
Second Edition. (Grand Rapids, MI: Zondervan, 2005), 225.
[2] Ibid., 230.
[3] Ibid., 254.
[4] Ibid., 254.
[6] J. Ramsey Michaels, The Gospel of John.
NICNT. (Grand Rapids: Wm. B. Eerdmans Publishing, 2010)766.
[11]
Philip W.Comfort, and Wendell C. Hawley. Opening John's
Gospel and Epistles. (Carol Streams: Tyndale House Publisher, 2009)181.
[19]
A M. Okorie, "The self-revelation
of Jesus in the "I am" sayings of John's Gospel." Currents In
Theology And Mission 28, no. 5 (October 1, 2001): 486-490. ATLA Religion
Database with ATLASerials, EBSCOhost (accessed May 14, 2014)486.
[22] Michaels, John, 775.
[23] Carson, John, 491.
[24] Ibid., 491.
[26]
Edwin A. Blum, “John,” in The Bible Knowledge Commentary: An Exposition of the Scriptures,
ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985),
322.
[27] James Swanson, Dictionary
of Biblical Languages with Semantic Domains: Greek (New Testament) (Oak
Harbor: Logos Research Systems, Inc., 1997).
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