John 14

Last updated
John 14:28
←  chapter 13
chapter 15  →
Uncial 060 (GA).jpg
John 14 (verses 14-17, 19-21) on Uncial 060, written about 6th century.
Book Gospel of John
Category Gospel
Christian Bible part New Testament
Order in the Christian part4

John 14 is the fourteenth chapter of the Gospel of John in the New Testament of the Christian Bible. It continues Jesus' discussions with his disciples in anticipation of his death and records the promised gift of the Holy Spirit. [1] Jesus speaks individually with Thomas, Philip and Judas (not the Iscariot); throughout this chapter, Jesus' purpose is to strengthen the faith of the apostles. [2] Christians traditionally believe that John composed this Gospel. [3]

Contents

Text

The original text was written in Koine Greek. This chapter is divided into 31 verses. Some early manuscripts containing the text of this chapter are:

Places

All the events recorded in this chapter and the succeeding chapters up to John 17 took place in Jerusalem. The precise location is not specified, but John 18:1 states that afterwards, "Jesus left with his disciples and crossed the Kidron Valley".

Jesus' departure and his return

Chapter 14 continues, without interruption, Jesus' dialogue with his disciples regarding his approaching departure from them. H. W. Watkins describes the chapter break as "unfortunate, as it breaks the close connection between these words and those which have gone immediately before (John 13)", [4] although Alfred Plummer, in the Cambridge Bible for Schools and Colleges, identifies John 14 as the opening of "the last great discourse", continuing to chapter 17. [5]

Jesus says, "Do not let your heart (Greek : ὑμῶν ἡ καρδία, hymōn hē kardia - singular in the Greek, in Wycliffe's Bible and in the American Standard Version - be troubled" (John 14:1), words which are repeated in John 14:27. Many English translations have the plural, hearts (e.g. Jerusalem Bible). Codex D and some other versions introduce into the text καὶ εϊπεν τοῖς μαθηταῖς αὐτοῦ (and he said to his disciples) but Bengel's Gnomon says that "the mass of authorities is against [this]". [6]

Verse 1b reads:

... you believe in God, believe also in Me. (New King James Version) [7]

Augustine treats the text as "believe in God, believe also in me", [8] and Bengel argues that both clauses are imperatives, [6] whereas the Vulgate's wording, like the New King James Version, treats the first statement as indicative ("you believe ...") and builds the second ("[therefore], believe also ...") upon it. Heinrich Meyer lists "Erasmus, Luther (in his Exposition), Castalio, Beza, Calvin, Aretius, Maldonatus, Grotius, and several others" as writers who utilised the latter approach. [9]

The purpose of Jesus' departure is to "go to prepare a place for [his disciples]. And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also" (John 14:2-3). John 14:2 begins, in many English translations, with the statement "There are many rooms in my Father’s house", but the alternative, if it were not so, is presented in various ways:

if it were not so, I would have told you. (e.g. New King James Version, Geneva Bible)
if that weren’t the case, would I have told you that I’m going to prepare a place for you? (e.g. English Standard Version (ESV))

The latter reading is not supported by any previous text where Jesus had said he was going to prepare a place.

The Greek : μοναὶ (monai) is translated as "rooms" in the ESV, "mansions" in the King James Version, "mansions of bliss" in Irish archbishop John McEvilly's comments, [10] and "dwelling places" in the New Revised Standard Version. The Textus Receptus presents Jesus' intention to prepare a place for His disciples as a separate sentence from the point about the availability of many rooms, whereas, in other versions, the promise that a place will be prepared is directly linked to the teaching that there are many rooms in the Father's house.

The Rastafari movement draws its umbrella term "Mansions of Rastafari" from verse 2, referring to the diverse groups within the movement. Augustine of Hippo and Thomas Aquinas argue from the reference to "many mansions" that the mansions vary in type and therefore reflect "different degrees of rewards": [11]

In every well-ordered city there is a distinction of mansions. Now the heavenly kingdom is compared to a city (Apocalypse 21:2). Therefore we should distinguish various mansions there according to the various degrees of beatitude. [12]

Verse 3 builds on this departure and preparation, when Jesus continues:

I will come again and receive you to Myself; that where I am, there you may be also. (New King James Version)

The words I will come again are in the present tense, and should be literally rendered, I am coming again. [4] Watkins notes that "this clause has been variously explained: of the resurrection; of the death of individual disciples; of the spiritual presence of our Lord in the Church; [13] [or] of the coming again of the Lord in the Parousia of the last day, when all who believe in Him shall be received unto Himself", but he prefers to read them as referring to Jesus' constant spiritual presence in the midst of His disciples. [4]

The Way, the Truth, and the Life

Text of John 14:6 on Codex Petropolitanus Purpureus (sixth century). Codex Petropolitanus Purpureus, J14,6.JPG
Text of John 14:6 on Codex Petropolitanus Purpureus (sixth century).
"Via, Veritas, Vita" on the coat of arms of Arad, Romania. Coa Romania Town Arad.svg
"Via, Veritas, Vita" on the coat of arms of Arad, Romania.

In the first of three individualised conversations in this chapter, Jesus speaks with Thomas.

Thomas said to Him, "Lord, we do not know where You are going, and how can we know the way?"

Plummer notes that they were in Jerusalem, "the royal city of the conquering Messiah", so the disciples may have thought they were in the place where Jesus would be "to restore the kingdom to Israel". [5]

Verse 6

Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father except through Me." [14]

The phrase "The Way" is also found in Acts 9:2 and 19:23 as a term to describe the early church. The pronoun is emphatic: it implies "I and no other". [5] The Greek text also includes καὶ (kai, "and") before ἡ ἀλήθεια, (hē alētheia, "the truth"), [15] a preference noted by Plummer and the Revised Standard Version. [16]

Verse 7

[Jesus said to Thomas:] "If you had known Me, you would have known My Father also; and from now on you know Him and have seen Him". [17]

The words translated as "know" or "known" in verse 7 are ἐγνώκειτέ (egnōkate) and γινώσκετε (ginōskete) in the first and third occurrences, coming from the verb Greek : γινώσκω, (ginóskó, to come to know, recognize, perceive) [18] whereas the second occurrence translates the Greek : ᾔδειτε (ēdeite), coming from the Greek : εἰδῶ (eidó: be aware, behold, consider, perceive), [19] [20] although the Textus Receptus has words derived from γινώσκω in all three instances. [21] Ellicott explains that the words "are not identical in meaning. The former means, to know by observation, the latter to know by reflection. It is the difference between connaître and savoir [in French]; between kennen ("ken, k(e)now"), and wissen ("wit, wisdom") [in German]". [4] The meaning may be expressed more exactly as, 'If ye had recognised Me, ye would have known My Father also'. [4]

Philip, who had said to Nathaniel in John 1:46, "Come and see", takes over the dialogue from Thomas:

Lord, show us the Father, and it is sufficient for us. (John 14:8).

He still wants to see a further revelation, thinking that Jesus still has to show them a vision of God which has not yet been made visible. [22] Jesus comments that He has been with His disciples (Greek : ὑμῶν, hymōn - plural) for "such a long time" (John 14:9) - Philip was one of the first disciples to follow Jesus [23] - "and yet you (singular) have not known Me". Jesus speaks first to Philip, alone, "Do you not believe ..." (οὐ πιστεύεις, ou pisteueis - singular) and then to the eleven [ broken anchor ] as a group, "Believe me ..." (πιστεύετέ, pisteuete - plural). Plummer explains that "the English obliterates the fact that Christ now turns from S. Philip and addresses all the eleven": [24]

Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake (John 14:11).

John has previously referred to Jesus' works as His witness and a sign of His authority (John 5:36 and 10:25) but Jesus adds here:

He who believes in Me, the works that I do he will do also; and greater works than these he will do, because I go to My Father (John 14:12).

Lutheran theologian Harold Buls suggests that the "greater works" involve "send[ing] out the message of eternal life in great streams" to the gentiles, being the message which Jesus had only given to the Jews. [25]

Prayer (14:12-14)

Jesus holds out "great promises in favour of prayer. [10] Verse 13 states,

Whatever you ask in My name, that I will do, that the Father may be glorified in the Son

and verse 14 partially repeats this:

If you ask [me] anything in My name, I will do it.

The Byzantine monk and biblical commentator Euthymios Zigabenos states that "the promise is repeated ... for confirmation". [26] Buls notes that both verses (13 and 14) "clearly imply that believers will have many needs", and that Jesus' commitment to doing what is asked of him and is asked in his name "results in - and has as its purpose - the clothing of the Father in splendour". [27]

Verses 15-27: the Paraclete

And I will ask the Father, and he will give you another Advocate to be with you always. [28]

Jesus is the first advocate or paraclete. [29] The text in Greek refers to αλλον παρακλητον (allon parakleton, another advocate). [30] The Amplified Bible lists Helper, Comforter, Advocate, Intercessor-Counselor, Strengthener, and Standby as possible translations. [31] The Common English Bible offers "companion". [32] The Jerusalem Bible opts for "advocate" but notes that "it is difficult to choose between the possible meanings". [33] Buls suggests that "I will ask" denotes a request being made by one equal of another equal. [34]

But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you. [35]

The end of the chapter (14:28–31)

As the chapter draws to a close (verses 28–31), Jesus repeats that he is going away, but he will return. This passage finalises Jesus' discourse with his closest disciples:

I will no longer talk much with you (John 14:30a)

as his life now is solely directed to the task of obedience to his Father (John 14:31a-c).

Preparing to leave the upper room, he says to his disciples:

Arise, let us go from here (John 14:31d). [36]

Their departure links logically with the opening words of chapter 18, When Jesus had spoken these words, He went out with His disciples over the Brook Kidron, where there was a garden, which He and His disciples entered. This connection has led some commentators to suppose that chapters 15-17 represent Jesus' discourse "as they went along in the way to Mount Olives", [37] or "that they rise from table and prepare to depart, but that the contents of the next three chapters are spoken before they leave the room". [24] In Mark 14:42 and Matthew 26:46, the same words "arise, let us go" (Greek : εγειρεσθε αγωμεν) appear within the Gethsemane narrative set later within those gospels' portrayal of Jesus' passion. [36] [38]

Old Testament references

See also

Related Research Articles

<span class="mw-page-title-main">John 15</span> Chapter of the New Testament

John 15 is the fifteenth chapter in the Gospel of John in the New Testament section of the Christian Bible. It is part of what New Testament scholars have called the 'farewell discourse' of Jesus. It has historically been a source of Christian teaching and Christological debate and reflection, and its images have been influential in Christian art and iconography. The chapter implies one of the highest and most developed Christologies to be found in the New Testament. The original text was written in Koine Greek. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that John composed this Gospel.

<span class="mw-page-title-main">John 2</span> Chapter of the New Testament

John 2 is the second chapter of the Gospel of John in the New Testament of the Christian Bible. It contains the famous stories of the miracle of Jesus turning water into wine and Jesus expelling the money changers from the Temple. The author of the book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that John composed this gospel.

<span class="mw-page-title-main">John 5</span> Chapter of the New Testament

John 5 is the fifth chapter of the Gospel of John of the New Testament of the Christian Bible. It relates Jesus' healing and teaching in Jerusalem, and begins to evidence the hostility shown him by the Jewish authorities.

<span class="mw-page-title-main">Matthew 28</span> Chapter of the New Testament

Matthew 28 is the twenty-eighth and final chapter of the Gospel of Matthew in the New Testament. This chapter records that Jesus is risen, describes the actions of the first witnesses to this event, and ends with the Great Commission.

<span class="mw-page-title-main">Matthew 11</span> Chapter of the New Testament

Matthew 11 is the eleventh chapter in the Gospel of Matthew in the New Testament section of the Christian Bible. It continues the gospel's narrative about Jesus' ministry in Galilee.

<span class="mw-page-title-main">Matthew 20</span> Chapter of the New Testament

Matthew 20 is the twentieth chapter in the Gospel of Matthew in the New Testament of the Christian Bible. Jesus continues his final journey through Perea and Jericho, heading towards Jerusalem, which he enters in the following chapter.

<span class="mw-page-title-main">John 6</span> Chapter of the New Testament

John 6 is the sixth chapter of the Gospel of John in the New Testament of the Christian Bible. It records Jesus' miracles of feeding the five thousand and walking on water, the Bread of Life Discourse, popular rejection of his teaching, and Peter's confession of faith. The final verses anticipate Jesus' betrayal by Judas Iscariot.

John 7 is the seventh chapter of the Gospel of John in the New Testament of the Christian Bible. It recounts Jesus' visit to Jerusalem for the feast of Tabernacles, the possibility of his arrest and debate as to whether he is the Messiah. The author of the book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that John composed this Gospel. Alfred Plummer, in the Cambridge Bible for Schools and Colleges, describes this chapter as "very important for the estimate of the fourth Gospel. In it the scene of the Messianic crisis shifts from Galilee to Jerusalem; and, as we should naturally expect, the crisis itself becomes hotter. The divisions, the doubts, the hopes, the jealousies, and the casuistry of the Jews are vividly portrayed." John 7:1 to 8:59 is sometimes referred to as the "Tabernacles Discourse". Raymond E. Brown describes the Tabernacles Discourse as "a polemic collection of what Jesus said in replies to attacks by the Jewish authorities on his claims".

John 9 is the ninth chapter of the Gospel of John in the New Testament of the Christian Bible. It maintains the previous chapter's theme "Jesus is light", recording the healing of an unnamed man who had been blind from birth, a miracle performed by Jesus, and their subsequent dealings with the Pharisees. The man born blind comes to complete faith in Jesus, while some of the Pharisees remain in their sin. The author of the book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that John composed this Gospel.

<span class="mw-page-title-main">John 11</span> Chapter of the New Testament

John 11 is the eleventh chapter of the Gospel of John in the New Testament of the Christian Bible. It records the raising of Lazarus from the dead, a miracle of Jesus Christ, and the subsequent development of the chief priests' and Pharisees' plot against Jesus. The author of the book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that John composed this Gospel.

<span class="mw-page-title-main">John 12</span> Chapter of the New Testament

John 12 is the twelfth chapter of the Gospel of John in the New Testament of the Christian Bible. It narrates an anointing of Jesus' feet, attributed to Mary of Bethany, as well as an account of the triumphal entry of Jesus Christ into Jerusalem. The author of the book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that John composed this Gospel.

<span class="mw-page-title-main">John 13</span> Chapter of the New Testament

John 13 is the thirteenth chapter of the Gospel of John in the New Testament of the Christian Bible. The "latter half", "second book", or "closing part" of John's Gospel commences with this chapter. The nineteenth-century biblical commentator Alexander Maclaren calls it "the Holy of Holies of the New Testament" and the "most sacred part of the New Testament", as it begins John's record of the events on the last night before the crucifixion of Jesus Christ, emphasising Jesus' love for His disciples, demonstrated in the service of washing their feet, and His commandment that they love one another in the same way. The author of the book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that John composed this Gospel.

John 16 is the sixteenth chapter of the Gospel of John in the New Testament of the Christian Bible. It records Jesus' continued Farewell Discourse to his disciples, set on the last night before his crucifixion. In this chapter, Jesus speaks about the work of the Holy Spirit, the joy of the believers and his victory over the world. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that John composed this Gospel.

<span class="mw-page-title-main">John 17</span> Chapter of the New Testament

John 17 is the seventeenth chapter of the Gospel of John in the New Testament of the Christian Bible. It portrays a prayer of Jesus Christ addressed to his Father, placed in context immediately before his betrayal and crucifixion, the events which the gospel often refers to as his glorification. Lutheran writer David Chytraeus entitled Jesus' words "the prayer of the high priest". Methodist theologian Joseph Benson calls this prayer "Our Lord’s Intercessory Prayer", because "it is considered as a pattern of the intercession he is now making in heaven for his people". The New King James Version divides this chapter into three sections:

<span class="mw-page-title-main">John 18</span> Chapter of the New Testament

John 18 is the eighteenth chapter of the Gospel of John in the New Testament of the Christian Bible. This chapter records the events on the day of the Crucifixion of Jesus, starting with the arrest of Jesus the evening before. The three denials of Peter are interwoven into the narrative concerning the trials of Jesus.

<span class="mw-page-title-main">Luke 9</span> Chapter of the New Testament

Luke 9 is the ninth chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records the sending of the twelve disciples, several great miracles performed by Jesus, the story of his transfiguration, Peter's confession and the final departure from Galilee towards Jerusalem. Scottish minister William Robertson Nicoll describes this chapter as unfolding "sundry particulars which together form the closing scenes of the Galilean ministry". The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this Gospel as well as the Acts of the Apostles.

<span class="mw-page-title-main">Luke 12</span> Chapter of the New Testament

Luke 12 is the 12th chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records a number of teachings and parables told by Jesus Christ when "an innumerable multitude of people had gathered together", but addressed "first of all" to his disciples. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this Gospel as well as the Acts of the Apostles.

<span class="mw-page-title-main">Luke 17</span> Chapter of the New Testament

Luke 17 is the seventeenth chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records "some sayings of Jesus" and the healing of ten lepers. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this Gospel as well as the Acts of the Apostles.

<span class="mw-page-title-main">Luke 22</span> Chapter of the New Testament

Luke 22 is the twenty-second chapter of the Gospel of Luke in the New Testament of the Christian Bible. It commences in the days just before the Passover or Feast of Unleavened Bread, and records the plot to kill Jesus Christ; the institution of the Lord's Supper; and the Arrest of Jesus and his trial before the Sanhedrin.

<span class="mw-page-title-main">Acts 1</span> Chapter of the New Testament

Acts 1 is the first chapter of the Acts of the Apostles in the New Testament of the Christian Bible. The book containing this chapter is anonymous, but early Christian tradition affirmed that Luke composed this book as well as the Gospel of Luke. This chapter functions as a transition from the "former account" with a narrative prelude, repeated record of the ascension of Jesus Christ with more detail and the meeting of Jesus' followers, until before Pentecost.

References

  1. ↑ Halley, Henry H. Halley's Bible Handbook: an Abbreviated Bible Commentary. 23rd edition. Zondervan Publishing House 1962
  2. ↑ Jerusalem Bible (1966), Footnote a at John 14:1
  3. ↑ Holman Illustrated Bible Handbook. Holman Bible Publishers, Nashville, Tennessee. 2012
  4. 1 2 3 4 5 Watkins, H. W., Ellicott's Commentary for Modern Readers on John 14, accessed 1 July 2016
  5. 1 2 3 Cambridge Bible for Schools and Colleges on John 14, accessed 5 July 2016; cf. Acts 1:6
  6. 1 2 Bengel's Gnomon on John 14, accessed 1 July 2016
  7. ↑ John 14:1
  8. ↑ Schaff, P. (ed.), Homilies or Tractates of St. Augustin on the Gospel of John, Tractate LXVII, Nicene and Post-Nicene Fathers in the Christian Classics Ethereal Library
  9. ↑ Meyer, H., Meyer's NT Commentary on John 14, accessed 31 May 2019
  10. 1 2 McEvilly, J. (1879), An Exposition Of The Gospels by The Most Rev. John Macevilly D.D.: John 14, accessed 1 February 2024
  11. ↑ Augustine, Homilies on the Gospel of John, Tractate 67, accessed 7 July 2016
  12. ↑ Thomas Aquinas, Summa Theologica, Question 93. The happiness of the saints and their mansions, accessed 7 July 2016
  13. ↑ cf. Matthew 28:20: "I am with you always, even to the end of the age"
  14. ↑ John 14:6: NKJV
  15. ↑ John 14:6: 1881 Westcott-Hort New Testament
  16. ↑ John 14:6: RSV
  17. ↑ John 14:7 NKJV
  18. ↑ Strong's Concordance 1097: ginóskó
  19. ↑ Strong's Concordance 1492: eidó
  20. ↑ See for example the Westcott-Hort Text of John 14
  21. ↑ Byzantine Text, John 14
  22. ↑ Pulpit Commentary on John 14, accessed 7 July 2016
  23. ↑ John 1:43
  24. 1 2 Cambridge Bible for Schools and Colleges on John 14, accessed 5 July 2016
  25. ↑ Buls, H. H., Buls' Notes on John 14:1-12, accessed 9 July 2016
  26. ↑ Quoted in Expositor's Greek Testament on John 14, accessed 10 July 2016
  27. ↑ Buls, H. H., Buls' Notes on John 14:31-21, accessed 1 June 2019
  28. ↑ John 14:16: New American Bible Revised Edition
  29. ↑ Confraternity of Christian Doctrine, Inc., Footnote h at John 14:16 in the New American Bible Revised Edition, accessed 2 February 2024
  30. ↑ John 14:16: Westcott-Hort
  31. ↑ John 14:16: Amplified Bible (2015)
  32. ↑ John 14:16: Common English Bible
  33. ↑ Jerusalem Bible (1966), Footnote i at John 14:16
  34. ↑ Buls, H. H., John 14:13-21, accessed 2 February 2024
  35. ↑ John 14:26
  36. 1 2 Bevan, H. B. H., "Does 'Arise, let us go hence' (John 14:31d) make sense where it stands?", Journal of Theological Studies, New Series, Vol. 54, No. 2 (October 2003), pp. 576-584
  37. ↑ Matthew Poole's Commentary on John 14, accessed 11 July 2016, cf. Pulpit Commentary on John 14, accessed 7 July 2016
  38. ↑ Christian Walls, The meaning of John 14:6 KJV and NIV on John 14:6, accessed 12 October 2021
  39. ↑ "John 10" (in Italian).
Preceded by
John 13 		Chapters of the Bible
Gospel of John 		Succeeded by
John 15
This page is based on this Wikipedia article
Text is available under the CC BY-SA 4.0 license; additional terms may apply.
Images, videos and audio are available under their respective licenses.