John 14 Exegetical Paper

8/20/2019 John 14 Exegetical Paper

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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.


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.


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.


52 Mounce, Mounce's Complete Expository Dictionary, 242.



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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.


56 Ibid., 719.



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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


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.




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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.




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.


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)


(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)


(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


come again andreceive you to

Myself, thatwhere I am, thereyou may be also.

3 And if I go and


come again andwill take you to

myself, thatwhere I am youmay be also.

3 And if I go and


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


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


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


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


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!


30/32

28

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.


31/32

29

BIBLIOGRAPHY

Achtemeier, Paul J. Harper's Bible Dictionary, 1st ed. San Francisco: Harper & Row, 1985.

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:

Based on Semantic Domains. Electronic ed. of the 2nd edition. New York: United

Bible Societies, 1996.

Mounce, William D. Mounce's Complete Expository Dictionary of Old & New TestamentWords. Grand Rapids, MI: Zondervan, 2006.


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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.

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