Gospel of John Chapter 14:1-14, 27-29 Antique Commentary Quotes

John Calvin

John 14:1

1.Let not your heart be troubled. Not without good reason does Christ confirm his disciples by so many words, since a contest so arduous and so terrible awaited them; for it was no ordinary temptation, that soon afterwards they would see him hanging on the cross; a spectacle in which nothing was to be seen but ground for the lowest despair. The season of so great distress being at hand, he points out the remedy, that they may not be vanquished and overwhelmed; for he does not simply exhort and encourage them to be steadfast, but likewise informs them where they must go to obtain courage; that is, by faith, when he is acknowledged to be the Son of God, who has in himself a sufficiency of strength for maintaining the safety of his followers.

We ought always to attend to the time when these words were spoken, that Christ wished his disciples to remain brave and courageous, when they might think that every thing was in the greatest confusion; and therefore we ought to employ the same shield for warding off such assaults. It is impossible for us, indeed, to avoid feeling various emotions, but though we are shaken, we must not fall down. Thus it is said of believers, that they are not troubled, because, relying on the word of God, though very great difficulties press hard upon them, still they remain steadfast and upright.

You believe in God. It might also be read in the imperative mood, Believe in God, and believe in me; but the former reading agrees better, and has been more generally received. Here he points out the method of remaining steadfast, as I have already said; that is, if our faith rest on Christ, and view him in no other light than as being present and stretching out his hand to assist us. But it is wonderful that faith in the Father is here placed first in order, for he ought rather to have told his disciples that they ought to believe in God, since they had believed in Christ; because, as Christ is the lively image of the Father, so we ought first to cast our eyes on him; and for this reason, too, he descends to us, that our faith, beginning with him, may rise to God. But Christ had a different object in view, for all acknowledge that we ought to believe in God, and this is an admitted principle to which all assent without contradiction; and yet there is scarce one in a hundred who actually believes it, not only because the naked majesty of God is at too great a distance from us, but also because Satan interposes clouds of every description to hinder us from contemplating God. The consequence is, that our faith, seeking God in his heavenly glory and inaccessible light, vanishes away; and even the flesh, of its own accord, suggests a thousand imaginations, to turn away our eyes from beholding God in a proper manner.

The Son of God, then, who is Jesus Christ, holds out himself as the object to which our faith ought to be directed, and by means of which it will easily find that on which it can rest; for he is the true Immanuel, who answers us within, as soon as we seek him by faith. It is one of the leading articles of our faith, that our faith ought to be directed to Christ alone, that it may not wander through long windings; and that it ought to be fixed on him, that it may not waver in the midst of temptations. And this is the true proof of faith, when we never suffer ourselves to be torn away from Christ, and from the promises which have been made to us in him. When Popish divines dispute, or, I should rather say, chatter, about the object of faith, they mention God only, and pay no attention to Christ. They who derive their instruction from the notions of such men, must be shaken by the slightest gale of wind that blows. Proud men are ashamed of Christ’s humiliation, and, therefore, they fly to God’s incomprehensible Divinity. But faith will never reach heaven unless it submit to Christ, who appears to be a low and contemptible God, and will never be firm if it do not seek a foundation in the weakness of Christ.

Pulpit Commentary

Joh_14:1

It is not necessary to follow Codex D and some of the versions, and here introduce into the text καὶ εἶπεν τοῖς μαθηταῖς αὐτοῦ. It is enough that the awful warning to Peter, which followed the announcement of the treachery of Judas and his departure, the solemnity of the Lord, and the clear announcement of his approaching death, had fallen like a thunderbolt into their company. Judas held the bag, and was their treasurer, their ἐπίσκοπος (see Hatch’s ‘Bampt. Lect.’), and a referee on all practical subjects and details. He had turned against the Lord; and now their spokesman, their rock of strength, their most prominent and their boldest brother, the senior of the group, and with one exception the disciple most beloved and trusted by the Master, was actually warned against the most deadly sin—nay, more, a course of conduct is predicted of him enough to scatter them all to the four winds. Is it possible to exaggerate the consternation and distraction, the shrieks of fear, the bitter sobs of reckless grief that convulsed the upper chamber? In the agony of despair, and amid the awful pause that followed the outburst of their confusion and grief, words fell upon their ears which Luther described as “the best and most consoling sermons that the Lord Christ delivered on earth,” “a treasure and jewel not to be purchased with the world’s goods.” Hengstenberg has argued at length that the opening words of the chapter do not point to this scene of deep dejection, but to the conversation recorded in Luk_22:35-38, where our Lord warned his disciples of the career of anxiety and dependence and struggle through which they would have to pass. They must be ready even to part with their garment to procure a sword, i.e. they must be prepared to defend themselves against many enemies. With his characteristic impetuosity Peter says, “Here are two swords;” and Jesus said, “It is enough.” He could not have meant that two swords were a match for the weapons of the high priests, or the power of the Roman empire, but that the disciple had once again misunderstood the figurative teaching of Christ, and, like a child (as he was), had, in the intensity of his present feeling, lost all apperception of the future. True, the language of Luk_22:35-38 suggests an answer to the question, “Why cannot I follow thee now?” But these words in Joh_14:1-31. more certainly contemplate that query, coupled with the other occasions that had arisen for bitter tribulation. To the faithful ones, to Peter’s own nobler nature, and to them all alike in view of their unparalleled grief and dismay at the immediate prospect of his departure, he says, Let not your heart be troubled—the one heart of you all; for, after all, it is one heart, and for the moment it was in uttermost exacerbation and distress, lie repeated the words at the close of the first part of the discourse (Joh_14:27), after he had uttered his words of consolation. The “trouble” from which that one heart of theirs is breaking is not the mere sentimental sorrow of parting with a friend, but the perplexity arising from distracting cares and conflicting passions. The work of love and sacrifice means trouble that nothing but supernatural aid and Divine strength can touch. The heartache of those who are wakened up to any due sense of the eternal is one that nothing but the hand that moves all things can soothe or remedy. Faith in the absolute goodness of God can alone sustain the mind in these deep places of fear, and under the shadow of death. But he gives a reason for their consolation. This is, Believe in God, i.e. the eternal God in all his revelations of himself in the past—in God the Father, Son, and Holy Spirit, who has most completely been unveiled to you now in the word and light and life that have been given to you in me. Your faith in God will be equal to your emergencies, and, if you live up to such fairly, you will bear all that befalls you. But, he adds, as I have been in the bosom of God and have declared him to you, believe also in me, as his highest and most complete Revelation. He claimed from them thus the same kind of sentiment, as by right of creation and infinite perfection God Almighty had demanded from them. There are three other ways in which this ambiguous sentence may be translated, according as both the πιστεύετε are taken either as indicatives or imperatives, but the above method is approved by the great majority of interpreters from the early Fathers to Meyer and Godet. The vulgate and Authorized version and Revised version make the second only of the πιστεύετε imperative, and consequently read, “Ye believe in God, believe also in me,” which, in the revelation they had just given of their wretchedness and lack of adequate courage and faithfulness, was almost more than the Lord, in the deep and comprehensive sense in which he was using the word “God,” would have attributed to them. The different order of the words in the Greek, bringing the two clauses, “in God” and “in me,” together, gives potency to the argument of the verse, which is that of the entire Gospel.

John Calvin

John 14:2

2.In my Father’s house are many dwellings. As the absence of Christ was a cause of grief, he declares that he does not, go away in such a. manner as to remain separate from them, since there is room for them also in the heavenly kingdom. For it was proper that he should remove the suspicion from their minds, that, when Christ ascended to the Father, he left his disciples on earth without taking any farther notice of them. This passage has been erroneously interpreted in another sense, as if Christ taught that’ there are various degrees of honor in the heavenly kingdom; for he says, that the mansions are many, not that they are different or unlike, but that there are enough of them for a great number of persons; as if he had said, that there is room not only for himself, but also for all his disciples.

And if it were not so, I would have told you. Here commentators differ. Some read these words as closely connected with what goes before: “If the dwellings had not been already prepared, I would have said that I go before you to prepare them.” But I rather agree with those who render it thus: “If the heavenly glory had awaited me only, I would not have deceived you. I would have told you that there was no room for any one but myself in my Father’s house. But the case is widely different; for I go before, to prepare a place for you.” The context, in my opinion, demands that we read it in this manner; for it follows immediately afterwards, If I go to prepare a place for you. By these words Christ intimates that the design of his departure is, to prepare a place for his disciples. In a word, Christ did not ascend to heaven in a private capacity, to dwell there alone, but rather that it might be the common inheritance of all the godly, and that in this way the Head might be united to his members.

But a question arises, What was the condition of the fathers after death, before Christ ascended to heaven? For the conclusion usually drawn is, that believing souls were shut up in an intermediate state or prison, because Christ says that, by his ascension into heaven, the place will be prepared. But the answer is easy. This place is said to be prepared for the day of the resurrection; for by nature mankind are banished from the kingdom of God, but the Son, who is the only heir of heaven, took possession of it in their name, that through him we may be permitted to enter; for in his person we already possess heaven by hope, as Paul informs us, (Eph_1:3.) Still we will not enjoy this great blessing, until he come from heaven the second time. The condition of the fathers after death, therefore, is not here distinguished from ours; because Christ has prepared both for them and for us a place, into which he will receive us all at the last day. Before reconciliation had been made, believing souls were, as it were, placed on a watch-tower, looking for the promised redemption, and now they enjoy a blessed rest, until the redemption be finished.

Cambridge Bible Plummer

John 14:2

2. In my Father’s house] Heaven. Comp. ‘The Lord’s throne is in heaven,’ Psa_11:4; ‘Our Father, Which art in heaven’ (Mat_6:9), &c.

are many mansions] Nothing is said about mansions differing in dignity and beauty. There may be degrees of happiness hereafter, but such are neither expressed nor implied here. What is said is that there are ‘many mansions;’ there is room enough for all. The word for ‘mansions,’ common in classical Greek, occurs in the N.T. only here and Joh_14:23. It is a substantive from the verb of which S. John is so fond, ‘to abide, dwell, remain’ (see note on Joh_1:33), which occurs Joh_14:10; Joh_14:16-17; Joh_14:25, and twelve times in the next chapter. This substantive, therefore, means ‘an abode, dwelling, place to remain in.’ ‘Mansion,’ Scotch ‘manse,’ and French ‘maison,’ are all from the Latin form of the same root.

if it were not so, I would have told you] The Greek may have more than one meaning, but our version is best. Christ appeals to His fairness: would He have invited them to a place in which there was not room for all? Others connect this with the next verse; ‘should I have said to you, I go to prepare a place for you?’ or, ‘I would have said to you, I go, &c.’ The latter cannot be right. Christ had already said, and says again, that He is going to shew them the way and to prepare for them (Joh_13:36, Joh_14:3).

I go to prepare] We must insert ‘for’ on overwhelming authority; ‘for I go to prepare.’ This proves that there will be room for all.

Pulpit Commentary

Joh_14:2

In my Father’s house are many mansions; or, abiding-places, homes of rest and peace and sojourn. “My Father” is the grandest name of all—the Divine fatherhood, as conceived in the consciousness of Jesus and revealed to them. Had not he who dwelt for ever in the bosom of the Father come forth, as he alone could, to reveal “the Father” and what the Father had been to him in the eternities? “My Father’s house” is the dwelling-place in which devout believing souls would abide forever (Psa_23:6; Psa_90:1). In the vast home filled by my Father’s glory and lighted by his smile of recognition and reconciliation, in the high and holy place (Isa_63:15; Deu_26:15), are “many mansions” prepared from the foundation of the world (Mat_25:34). Heaven is a large place; its possibilities transcend your imagination and exceed your charity. Thoma quotes all the grand hopes which Paul’s Epistles and that to the Hebrews contain, that Jesus made heaven and home by his presence there (Php_1:23; 1Th_4:14, 1Th_4:17), and he supposes that the Johannist put these words into the lips of Jesus. One conclusion forced upon the reader, so far as this passage is concerned, is that there is no reason why this Gospel may not have been written long before the close of the first century. If it were not so; i.e. if there were any doubt about it, if the revelations already made do not avail to prove as much as this, if you have been cherishing nothing better than vain illusions on this subject, I would have told you, for I came forth from God, and know these many mansions well. I would have told you, for all things that I have heard from the Father (up to this time possible for you to receive) I have made known to you. Here surely is a colon, if not a period. Many interpreters, by reason of the ὅτι which Lachmann, Tischendorf, Westcott, and Meyer believe to be the correct reading, link the following sentence in different ways to the preceding; e.g. some say ὅτι is equivalent to “that,” and read, “I would have told you that I go, etc.; but against this is the simple statement of Joh_14:3, where Jesus proceeds to say that he is going to prepare, etc. Others, translating ὅτι “for,” differ as to whether the departure of Jesus and his preparation of a place for his disciples refers to the first or second part of the sentence. Surely the ὅτι, “because” or “for,” opens out a new thought based on the whole of that sentence: “Because, seeing if it were not so, I would have told you,” because our relations are so close as to have involved on your part this claim on my frankness, for I am going to prepare a place—to make ready one of these many mansions—for you. Over and above the vague mystery of the Father’s house, my departure is that of your “Forerunner,” and my presence will make a new resting-place—it will localize your home. As you have made ready this guest-chamber for me, I am going to make ready a presence-chamber for you in the heavenly Jerusalem. Lange objects to this view of Lucke, Calvin, and Tholuck, that it involves a diffusion of knowledge and revelation among the disciples, of which there is no proof. This does not seem bettered by another rendering preferred by him, viz. “If it were not so, would I have told you I go to prepare a place for you?” But then this mode of interpretation implies a previous definite instruction as to the part he himself was going to take in the furnishing of the heavenly mansion. Of that most certainly there is no proof.

Marvin Vincent

John 14:2

House (οἰκίᾳ)

The dwelling-place. Used primarily of the edifice (Mat_7:24; Mat_8:14; Mat_9:10; Act_4:34). Of the family or all the persons inhabiting the house (Mat_12:25; Joh_4:53; 1Co_16:15; Mat_10:13). Of property (Mat_23:14; Mar_12:40). Here meaning heaven.

Mansions (μοναὶ)

Only here and Joh_14:23. From μένω to stay or abide. Originally a staying or abiding or delay. Thus Thucydides, of Pausanias: “He settled at Colonae in Troas, and was reported to the Ephors to be negotiating with the Barbarians, and to be staying there (τὴν μονὴν ποιούμενος, Literally, making a stay) for no good purpose” (i., 131). Thence, a staying or abiding-place; an abode. The word mansion has a similar etymology and follows the same course of development, being derived from manere, to remain. Mansio is thus, first, a staying, and then a dwelling-place. A later meaning of both mansio and μονή is a halting-place or station on a journey. Some expositors, as Trench and Westcott, explain the word here according to this later meaning, as indicating the combination of the contrasted notions of progress and repose in the vision of the future. This is quite untenable. The word means here abodes. Compare Homer’s description of Priam’s palace:

“A palace built with graceful porticoes,

And fifty chambers near each other, walled

With polished stone, the rooms of Priam’s sons

And of their wives; and opposite to these

Twelve chambers for his daughters, also near

Each other; and, with polished marble walls,

The sleeping-rooms of Priam’s sons-in-law

And their unblemished consorts.”

“Iliad,” vi., 242-250.

Godet remarks: “The image is derived from those vast oriental palaces, in which there is an abode not only for the sovereign and the heir to the throne, but also for all the sons of the king, however numerous they may be.”

If it were not so, I would have told you (εἰ δὲ μὴ εἶπον ἂν ὑμῖν).

Wyc., If anything less, I had said to you.

I go to prepare, etc.

Many earlier interpreters refer I would have told you to these words, and render I would have told you that I go to prepare a place for you. But this is inadmissible, because Jesus says (Joh_14:3) that He is actually going to prepare a place. The better rendering regards if it were not so, I would have told you, as parenthetical, and connects the following sentence with are many mansions, by means of ὅτι, for or because, which the best texts insert. “In my Father’s house are many mansions (if it were not so, I would have told you), for I go to prepare a place for you.”

I go to prepare

Compare Num_10:33. Also Heb_6:20, “whither the forerunner is for us entered, even Jesus.”

A place (τόπον)

See on Joh_11:48. The heavenly dwelling is thus described by three words: house, abode, place.

John Calvin

John 14:3

3.And if I go away. The conditional term, if, ought to be interpreted as an adverb of time; as if it had been said, “After that I have gone away, I will return to you again. ” This return must not be understood as referring to the Holy
Spirit, as if Christ had manifested to the disciples some new presence of himself by the Spirit. It is unquestionably true, that Christ dwells with us and in us by his Spirit; but here he speaks of the last day of judgment, when he will, at length, come to assemble his followers. And, indeed, if we consider the whole body of the Church, he every day prepares a place for us; whence it follows, that the proper time for our entrance into heaven is not yet come.

Cambridge Bible Plummer

John 14:3

3. And if I go] The ‘if’ does not here imply doubt any more than ‘when’ would have done: but we have ‘if’ and not ‘when’ because it is the result of the departure and not the date of it that is emphasized (see on Joh_12:32).

I will come again, and receive] Literally, I am coming again and I will receive (see on Joh_1:11 and Joh_19:16). There is no doubt about the meaning of the going away; but the coming again may have various meanings, and apparently not always the same one throughout this discourse; either the Resurrection, or the gift of the Paraclete, or the death of individuals, or the presence of Christ in his Church, or the Second Advent at the last day. The last seems to be the meaning here (comp. Joh_6:39-40).

Pulpit Commentary

Joh_14:3

And if I go and if I prepare a place for you—a simple condition, soon to be realized by the event—I come again; I am ever coming, as I am now about to explain to you,

(1) in my resurrection (Joh_16:16, Joh_16:17);

(2) in the bestowment of the Comforter (Joh_14:17, Joh_14:25, Joh_14:26; Joh_16:7, etc.);

(3) in the intimate relations which, through the power of the Spirit (Joh_14:18, Joh_14:23),

shall prevail between us. I am coming to you, in my glory and power, and in my victory in you as well as for you over death and Hades, to receive you unto myself; that where I am, there ye may be also. The full perspective of the Lord’s approach to faithful souls is given in the extraordinary pregnancy of the “I am coming.” Not until he comes m all his glory will the words be perfectly fulfilled; but the early Church, on the basis of communion with Christ himself in the power of his Spirit, expected that Christ had come and taken to himself one by one those who died in the faith (1Th_4:14). Thus Stephen expected the Lord to receive his spirit (Act_7:59); and the dying thief was to be with him, in Paradise; and Paul knew that to be from home, so far as body is concerned, was to be “at home or present with the Lord” (2Co_5:8). “To be with Christ” was “far better” than to labor on in the flesh (Php_1:23). The highest thought of peace and love was to the apostles union and presence with Christ. Our Lord asserts here that by his very nearness to them he will make their heaven for them. How soon this wonderful idea spread among men! Within twenty years, Thessalonians were comforted about their pious dead, with the thought that they slept in Jesus, and would together with them be “forever with the Lord.”

John Calvin

John 14:4

4.And whither I go you know. As we need no ordinary fortitude, that we may patiently endure to be so long separated from Christ, he adds another confirmation, that the disciples know that his death is not a destruction, but a passage to the Father; and next, that they know the way which they must follow, that they may arrive at the participation of the same glory. Both clauses ought to be carefully observed. First, we must see Christ, by the eyes of faith, in the heavenly glory and a blessed immortality; and, secondly, we ought to know that he is the first-fruits of our life, and that the way which was closed against us has been opened by him.

Cambridge Bible Plummer

John 14:4

4. whither I go ye know, and the way ye know] The true text seems once more to have been altered to avoid awkwardness of expression (see on Joh_13:26). Here we should read, Whither I go, ye know the way. This it half a rebuke, implying that they ought to know more than they did know they had heard but had not heeded (Joh_10:7; Joh_10:9, Joh_11:25). Thus we say ‘you know, you see,’ meaning ‘you might know, you might see, if you would but take the trouble.’

Pulpit Commentary

Joh_14:4

Instead of “Whither I go ye know, and the way ye know,” R.T. reads, Ye know the way whither I am going. Some valuable manuscripts and versions, also the bulk of the cursives, Cyril and Chrysostom, sustain the T.R.; nor have Hengstenberg or Gorier departed from it. The construction of the amended reading is harsh and awkward, but considering the point-blank contradiction which Thomas gives to the words in Joh_14:5, the truncated reading is probably the true one. Great emphasis is laid upon the ἐγώ. They ought to have known, if they did not know, after his telling them so frequently of the way he was taking through suffering, self-sacrifice, and aloneness, by spiritual processes rather than secular triumphs, by giving his life a ransom for many, by laying it down that he might take it again. He assumes, he even assures them, that whithersoever he may be going, and however vague may be his goal their ideas, they at least must comprehend the way by which he intended to reach it. Peter in any case ought to have been clear about it; more than once had he been rebuked for such worldly conceptions as beclouded his surer judgment.

R.B. Terry

John 14:4

:

TEXT: “plyou know the way where I am going.” EVIDENCE: p66c S B C* L W X 33 two lat cop(north) TRANSLATIONS: ASV RSV NASV NIV NEB TEV RANK: C

NOTES: “plyou know where I am going, and plyou know the way.” EVIDENCE: p66* A C3 D K Delta Theta Pi Psi f1 f13 28 565 700 892 1010 1241 Byz Lect most lat vg syr cop(south) TRANSLATIONS: KJV ASVn RSVn NASVn NEBn

COMMENTS: The syntax of the shorter reading is harsh. Although it is possible that the shorter reading was created when the eye of a copyist skipped from “know” to “know” and then he went back and added “the way” to get the basic meaning, it is more likely that the shorter reading was expanded to make the grammar less harsh.

John Calvin

John 14:5

5.Thomas saith to him. Though, at first sight, the reply of Thomas appears to contradict what Christ had said, yet he did not intend to give the lie to his Master. But it may be asked, In what sense does he deny what Christ asserted? I reply, the knowledge possessed by the saints is sometimes confused, because they do not understand the manner or the reason of those things which are certain, and which have been explained to them. For example, the Prophets foretold the calling of the Gentiles with a true perception of faith, and yet Paul declares that it was a mystery hidden from them, (Eph_3:2.) In like manner, when the Apostles believed that Christ was departing to the Father, and yet did not know in what way he would obtain the kingdom, Thomas justly replies, that they donot know whither he is going. Hence he concludes that they know still less about the way; for before we enter into a road, we must know where we intend to go.

Pulpit Commentary

Joh_14:5

Thomas—true to the character elsewhere attributed to him in this Gospel, of anxious, intellectual striving after truth and reality, with a certain despondency and morbid fear of issues which he could not grasp, and yet with a great love to his Master—saith to him, We know not whither thou goest; i.e. we are still in vague perplexity. “Whither? oh, whither?” Art thou going to the dispersed among the Gentiles? Art thou going to restore the kingdom to Israel? Thou art to be “lifted up;” but how and where art thou to be lifted up? Thou art going—that is all we know, and this ignorance of ours makes us doubt “the way.” How do we knew the way? Is not a knowledge of the goal absolutely necessary to bring into proper light for us the way, the strange mysterious way, thou art taking? There often seems in the language of skepticism much common sense, and in the dry light of science a straightforward honesty; and in reading the memorable reply of our Lord many have felt a lack of directness and recognition of the difficulty of Thomas. But is it really so?

John Calvin

John 14:6

6.I am the way. Though Christ does not give a direct reply to the question put to him, yet he passes by nothing that is useful to be known. It was proper that Thomas’ curiosity should be checked; and, therefore, Christ does not explain what would be his condition when he should have departed out of this world to go to the Father, but dwells on a subject far more necessary. Thomas would gladly have heard what Christ intended to do in heaven, as we never become weary of those intricate speculations; but it is of greater importance to us to employ our study and labor in another inquiry, how we may become partakers of the blessed resurrection. The statement amounts to this, that whoever obtains Christ is ill want of nothing; and, therefore, that whoever is not satisfied with Christ alone, strives after something beyond absolute perfection.

The way, the truth, and the life. He lays down three degrees, as if he had said, that he is the beginning, and the middle, and the end; and hence it follows that we ought to begin with him, to continue in him, and to end in him. We certainly ought not to seek for higher wisdom than that which leads us to eternal life, and he testifies that this life is to be found in him. Now the method of obtaining life is, to become new creatures. He declares, that we ought not to seek it anywhere else, and, at the same time, reminds us, that he is the way, by which alone we can arrive at it. That he may not fail us in any respect, he stretches out the hand to those who are going astray, and stoops so low as to guide sucking infants. Presenting himself as a leader, he does not leave his people in the middle of the course, but makes them partakers of the truth. At length he makes them enjoy the fruit of it, which is the most excellent and delightful thing that can be imagined.

As Christ is the way, the weak and ignorant have no reason to complain that they are forsaken by him; and as he is the truth and the life, he has in himself also what is fitted to satisfy the most perfect. In short, Christ now affirms, concerning happiness, what I have lately said concerning the object of faith. All believe and acknowledge that the happiness of man lies in God alone: but they afterwards go wrong in this respect, that, seeking God elsewhere than in Christ, they tear him — so to speak — from his true and solid Dignity.

The truth is supposed by some to denote here the saving light of heavenly wisdom, and by others to denote the substance of life and of all spiritual blessings, which is contrasted with shadows and figures; as it is said, grace and truth came by Jesus Christ, (Joh_1:17.) My opinion is, that the truth means here the perfection of faith as the way means its beginning and first elements. The whole may be summed up thus: “If any man turn aside from Christ, he will do nothing but go astray; if any man do not rest on him, he will feed elsewhere on nothing but wind and vanity; if any man, not satisfied with him alone, wishes to go farther, he will find death instead of life.”

No man cometh to the Father. This is an explanation of the former statement’, for he is the way, because he leads us to the Father, and he is the truth andthe life, because in him we perceive the Father. As to calling on God, it may indeed be said, with truth, that no prayers are heard but through the intercession of Christ; but as Christ does not now speak about prayer, we ought simply to understand the meaning to be, that men contrive for themselves true labyrinths, whenever, after having forsaken Christ, they attempt to come to God. For Christ proves that he is the life, because God, with whom is the fountain of life, (Psa_36:9,) cannot be enjoyed in any other way than in Christ. Wherefore all theology, when separated from Christ, is not only vain and confused, but is also mad, deceitful, and spurious; for, though the philosophers sometimes utter excellent sayings, yet they have nothing but what is short-lived, and even mixed up with wicked and erroneous sentiments.

Cambridge Bible Plummer

John 14:6

6. I am the way] The pronoun is emphatic; I and no other: Ego sum Via, Veritas, Vita. S. Thomas had wished rather to know about the goal; Christ shews that for him, and therefore for us, it is more important to know the way. Hence the order; although Christ is the Truth and the Life before He is the Way. The Word is the Truth and the Life from all eternity with the Father: He becomes the Way for us by taking our nature. He is the Way to the many abodes in His Father’s home, the Way to the Father Himself; and that by His doctrine and example, by His Death and Resurrection. In harmony with this passage ‘the Way’ soon became a recognised name for Christianity; Act_9:2; Act_19:9; Act_19:23; Act_22:4; Act_24:22 (comp. Act_24:14; 2Pe_2:2). But this is obscured in our version by the common inaccuracy ‘this way’ or ‘that way’ for ‘the Way.’ (See on Joh_1:21; Joh_1:25, Joh_6:48.)

the truth] Better, and the Truth, being from all eternity in the form of God, Who cannot lie (Php_2:6; Heb_6:18), and being the representative on earth of a Sender Who is true (Joh_8:26). To know the Truth is also to know the Way to God, Who must be approached and worshipped in truth (Joh_4:23). Comp. Heb_11:6; 1Jn_5:20.

and the life] Comp. Joh_11:25. He is the Life, being one with the living Father and being sent by Him (Joh_6:57, Joh_10:30). See on Joh_1:4, Joh_6:50-51, and comp. 1Jn_5:12; Gal_2:20. Here again to know the Life is to know the Way to God.

no man cometh unto the Father, but by me] Christ continues to insist that the Way is of the first importance to know. ‘Through Him we have access unto the Father’ (Eph_2:18). Comp. Heb_10:19-22; 1Pe_3:18.

John Calvin

John 14:7

7.If you had known me. He confirms what we have just now said, that it is a foolish and pernicious curiosity, when men, not satisfied with him, attempt to go to God by indirect and crooked paths. They admit that there is nothing better than the knowledge of God; but when he is near them, and speaks to them familiarly, they wander through their own speculations, and seek above the clouds him whom they do not deign to acknowledge as present. Christ, therefore, blames the disciples for not acknowledging that the fullness of the Godhead was manifested in him. “I see,” (says he,) “that hitherto you have not known me in a right and proper manner, because you do not yet acknowledge the lively image of the Father which is exhibited in me.”

And henceforth you know him, and have seen him. He adds this, not only to soften the severity of the reproof, but likewise to accuse them of ingratitude and slothfulness, if they do not consider and inquire what has been given to them; for he said this rather for the purpose of commending his doctrine than of extolling their faith. The meaning therefore is, that God is now plainly exhibited to them if they would but open their eyes. The word see expresses the certainty of faith.

Cambridge Bible

John 14:7

7. If ye had known me] In the better MSS, we have here again two different words for ‘know’ (see on Joh_7:26, Joh_8:55, Joh_13:7), and the emphasis in the first clause is on ‘known’ in the second on ‘Father.’ Beware of the common mistake of putting an emphasis on ‘Me.’ The meaning is: ‘If ye had recognized Me, ye would have known My Father also.’ The veil of Jewish prejudice was still on their hearts, hiding from them the true meaning both of Messianic prophecy and of the Messiah’s acts.

from henceforth] The same expression as is mistranslated ‘now’ in Joh_13:19 : it is to be understood literally, not proleptically.

ye know him] Or, recognise Him. From this time, onwards, after the plain declaration of Himself in Joh_14:6, they begin to recognise the Father in Him. Philip’s request leads to a fuller statement of Joh_14:6.

Pulpit Commentary

Joh_14:6, Joh_14:7

Jesus saith to him, I am the Way, and the Truth, and the Life: no one cometh unto the Father, but by me. If ye had learned to know me, ye would have known (absolutely) my Father also: from henceforward ye know (by personal experience) him, and (or, perhaps, even) ye have seen him. The whole sentence must be taken together. The whither of Christ is obvious enough, and throws consequent illumination upon the way thither. “The Father’s house” is the whither no one cometh unto the Father (but) except through me. Christ explicitly says

(1) that the entire goal of this wondrous way of his is the Father himself. From the Father he came, to the Father he was moving, not for his own sake only, but also as King Messiah for all his subjects. He suggests

(2) that mankind generally, as well as his disciples, are anxious to find their way to the Father’s house, to the Father’s heart, i.e. to resting and rejoicing in God, and satisfaction in their entire conception of him and relation to him.

(3) He declares post-lively that this idea of God as Father, this approach to God for every man, is through him—through what he is and what he is doing and has so often described, for them. True, lie had said, in Joh_6:37, Joh_6:44, that the Father gave to him and drew towards him those who came to him. A fatherly monition and inward working of grace opened men’s eyes in Christ to the mystery of true human son-ship of the eternal Father. The statement of this verse supplements the former utterance. They may best understand the way he is taking when they grasp the fact that he is going to the Father to prepare a place for them, and so he becomes “the Way, the Truth, the Life,” for all who are coming after him, “following him afterwards” to the Father. Grotius sums up this great saying by regarding Christ as “the Exemplum, Doctor, et Dater vitro eternae;” Luther speaks of it as referring to the past, present, and future; Calvin, as “the Principium, Medium, et Finis;” and Augustine “vera vitae via;” but each term means more than this. The way of approach to God is constituted by his simply being the incarnate Loges, by his revealing the mind and nature of God, by his laying down his life for the sheep that he might take it again. In doing this he supplies the method-and motive of holy living. It is not easy to say why our Lord should have added “the Truth and the Life.” Maldonatus exclaimed, “Si Christus minus fuisset in respondendo liberalis, minus nobis in hujus loci interpretatione laborandum esset.” The two further terms used by himself are probably introduced to throw light upon the way to the Father. Thus there are numerous assurances that he is the Truth itself, that is, the adequate and sufficient expression of Divine thought. “All the promises of God are yea [i.e. are uttered] and Amen [i.e. confirmed] in him.” He is the absolute Truth

(1) about God’s nature;

(2) the perfect Exponent of God’s idea of humanity;

(3) the Light of the world;

(4) the Expression of the reality touching the relations between moral beings and God

—all the relations, not only those of saints and holy angels, but those of rebels and sinners, whose destiny he has taken upon himself. He is the Way because he is the whole Truth about God and man and concerning the way to the Father. More than this, and because of this, he adds, “I am the Life”—”the life eternal,” the Possessor, Author, Captain, Giver, and Prince of life—the life in the heart of man that can never die; the occasion, germ, condition, and force of the new lath. It were impossible to imagine higher claim. But he leaves his hearers without any doubt as to his personal and conscious identification of himself with the Father. Hitherto he had not so clearly unveiled himself as in that which he has here said and is now doing. Hence his nearest and dearest only partially knew him. If they had seen all they might have seen, they would have seen the Father also. Then, as though he would close all aperture to doubt about the glory involved in his humiliation, and the way in which his human life had revealed the Father, he says ἀπάρτι—henceforward this must be a fact of your consciousness, that you do learn and come to know him by personal experience (γινώσκετε); and as a matter of fact ye have seen him (ἐωράκατε). Possibly in the ἀπάρτι, involving the notion of a period rather than a moment, the Lord was including the full revelation of the glory of self-sacrificial love given alike in his death and resurrection. And the important thought is suggested that neither the knowledge of God can ever be complete, nor the vision either. Is Thomas answered or no? He is silent, and perhaps is pondering the words, which will lead him, before long, notwithstanding his doubts, to make the grandest confession contained in the entire Gospel, the answer of convinced though once skeptical humanity to the question, “Whom say ye that I am?” The other apostles feel that Christ’s words have met the mystic vague fear of Thomas, and that “henceforward” they all belong with Christ to the Father’s house. They would go to the Father, and at the right time dwell in the place prepared for them; but how can they be said to know and have seen the Father already—to have passed into the light or received the beatific vision?

R.B. Terry

John 14:7

:

TEXT: “If plyou have come to know me, plyou will come to know my Father also” EVIDENCE: p66 S D* Dc (“had”) W one lat syr(s) most cop TRANSLATIONS: NIVn NEBn TEV RANK: C

NOTES: “If plyou had come to know me, plyou would have known my Father also” EVIDENCE: {A} B C* {C3 K} L X {Delta Theta Pi} Psi f1 {f13 28} 33 565 {700 892 1010 1241 Byz Lect one lat vg} some cop(north) TRANSLATIONS: KJV ASV RSV NASV NIV NEB TEVn

COMMENTS: The evidence listed above in braces reads “would have come to know” instead of “would have known.” Although it is possible that the reproach found in the notes is original and copyists changed it to a promise so not to have Jesus appear to talk harshly to the apostles, it is also possible that the promise in the text is original and copyists changed it to a reproach because in verse 9 Philip does not seem to really know Jesus.

John Calvin

John 14:8

8.Show us the Father. It appears to be very absurd that the Apostles should offer so many objections to the Lord; for why did he speak but to inform them on that point about which Philip puts the question? Yet there is not one of their faults that is here described that may not be charged on us as well as on them. We profess to be earnest in seeking God; and when he presents himself before our eyes, we are blind.

Cambridge Bible Plummer

John 14:8

8. Philip] For the fourth and last time S. Philip appears in this. Gospel (see notes on Joh_1:44-49, Joh_6:5-7, Joh_12:22). Thrice he is mentioned in close connexion with S. Andrew, who may have brought about his being found by Christ; twice he follows in the footsteps of S. Andrew in bringing others to Christ, and on both occasions it is specially to see Him that they are brought; ‘Come and see’ (Joh_1:45); ‘We would see Jesus’ (Joh_12:21). Like S. Thomas he has a fondness for the practical test of personal experience; he would see for himself, and have others also see for themselves. His way of stating the difficulty about the 5000 (Joh_6:7) is quite in harmony with this practical turn of mind. Like S. Thomas also he seems to have been somewhat slow of apprehension, and at the same time perfectly honest in expressing the cravings which he felt. No fear of exposing himself keeps either Apostle back.

Lord, shew us the Father] He is struck by Christ’s last words, ‘Ye have seen the Father,’ and cannot find that they are true of himself. It is what he has been longing for in vain; it is the one thing wanting. He has heard the voice of the Father from Heaven, and it has awakened a hunger in his heart. Christ has been speaking of the Father’s home with its many abodes to which He is going; and Philip longs to, see for himself. And when Christ tells him that he has seen, he unreservedly opens his mind: ‘Only make that saying good, and it is enough.’ He sees nothing impossible in this. There were the theophanies, which had accompanied the giving of the Law by Moses. And a greater than Moses was here—“that Prophet whom Moses had foretold. He looked, like all the Jews of his time, to see the wonders of the old dispensation repeated. Hence his question.” S. p. 225.

Pulpit Commentary

Joh_14:8

Philip has been introduced in Joh_1:44-46; Joh_6:7; Joh_12:21, etc. (see notes), as one early acquainted with the sons of Zebedee, with Andrew and Nathaniel. He is described as convinced of the Messianic character of Jesus, and able, by what he had seen and heard, to overcome all prejudices. Philip, with practical mind, took part in the conversations and preparations for our Lord’s great miracle on the loaves. Philip was thought of as a suitable person to introduce the Greeks to Jesus: and every hint we obtain about him is graphic and valuable. Philip saith to him, Lord, show us the Father, and it sufficeth us. This query is a very natural one. Though under ordinary circumstances men cannot with mortal eyes look on God, yet one of the high purports of the Christian revelation is to make it possible that men may look and live. Theophanies of Jehovah are not infrequent. The favored prophets, Jacob, Moses, Joshua, Elijah, Isaiah, Ezekiel £ and others had been favored with visions of Divine majesty, and it was not unreasonable that the practical Philip, who believed in the invincible assent which personal experience would give, who not only had seen in Jesus the Messiah of their prophecies, but had said to Nathanael, “Come and see,” and be as satisfied as I am, should now think that some gorgeous vision of the Father’s face was possibly within their reach and within Christ’s power to confer—a vision which would for ever scatter their doubts and enforce certitude with plausibility. B. Weiss suggests that some whisper of the Transfiguration-glory had escaped from the favored three, leading the other disciples to desire a corresponding theophany. As Luther says, “His faith flutters up into the clouds.” A dazzling spectacle would satisfy and suffice for all needs. To see and know the Father, to have irresistible evidence that the Eternal Power is one who has begotten us from himself, and both knows and loves us, is the highest and most sacred yearning of the human heart. The desire is implanted by God himself. Philip, with his fellow-disciples, had not vet learned the sacred truth that they had already had the opportunity of seeing in the life of the God Man the most explicit manifestation of the Father. A dazzling phenomenon, outside of Christ, might have given to the disciples a new impression of awe and fear like that which fell on Moses and the elders of Israel, on Isaiah and Elijah; yet a far more comprehensive revelation of Divine perfection, inspiring the spirit of obedience, reverence, trust, and love, devotion, and self-sacrifice, had already been made to them, but their eyes were holden. They were not satisfied, or Philip would not have said καὶ ἀρκεῖ ἡμῖν.

John Calvin

John 14:9

9.Have I been so long time with you? Christ justly reproves Philip for not having the eyes of his faith pure. He had God present in Christ, and yet he did not behold him. What prevented him but his own ingratitude? Thus, in the present day, they who, in consequence of not being satisfied with Christ alone, are hurried into foolish speculations, in order to seek God in them, make little progress in the Gospel. This foolish desire springs from the meanness of Christ’s low condition; and this is very unreasonable, for by that humiliation he exhibits the infinite goodness of God.

Cambridge Bible Plummer

John 14:9

9. so long time] Philip had been called among the first (Joh_1:43).

hast thou not known me] Or, hast not recognised Me, as in Joh_14:7. The Gospels are full of evidence of how little the Apostles understood of the life which they were allowed to share: and the candour with which this is confessed, confirms our trust in the narratives. Not until Pentecost were their minds fully enlightened. Comp. Joh_10:6, Joh_12:16; Mat_15:16; Mat_16:8; Mar_9:32; Luk_9:45; Luk_18:34; Luk_24:25; Act_1:6; Heb_5:12. Christ’s question is asked in sorrowful but affectionate surprise; hence the tender repetition of the name. Had S. Philip recognised Christ, he would have seen the revelation of God in Him, and would never have asked for a vision of God such as was granted to Moses. See notes on Joh_12:44-45. There is no reference to the Transfiguration, of which S. Philip had not yet been told; Mat_17:9.

and how sayest thou then] The ‘and’ is of doubtful authority; ‘then’ is an insertion of our translators.

Pulpit Commentary

Joh_14:9

Christ’s reply is, Have I been so long a period (χρόνον) with you, and hast thou not come to know (ἔγνωκα ́ς) me, Philip? (Compare the aorist δεῖξον, suggesting one great complete sufficing act, with the perfect forms, ἔγνωκα ́ς με ἐωρακω ̀ς ἐόρακε, implying a process continuing from the past into the present,) The revelation of the Father, rather than an unveiling of the absolute God whom no man hath ever yet seen (see Joh_1:18), had been constantly going on before their eyes. Our Lord first of all appeals to that fact; and yet fact, reality as it was, the disciples had failed even to know him, inasmuch as they had not seen in him the Father. He thus confirms the statement of Joh_14:7. “There is an evident pathos in this personal appeal the only partial parallels in St. John are cf. Joh_20:16 (Mary); Joh_21:15 (Simon, etc.)” (Westcott). There is no right understanding of Jesus Christ until the Father is actually seen in him. He is not known in his humanity until the Divine Personality flashes through him on the eyes of faith. We do not know any man until we know the best of him. How far more true is it of God and of the Father-God revealed in the Christ? He that hath seen me hath seen the Father. The “seeing” here must be adequate, comprehensive vision. How sayest thou—emphatic—Show us the Father? Philip, by the hints already given of him, might have discarded the Jewish and crude idea of a physical theophany. “How sayest thou?” reveals that sense of failure which Christ experienced when he sought to realize in the poor material of our human nature his own ideal.

John Calvin

John 14:10

10.That I am in the Father, and the Father in me. I do not consider these words to refer to Christ’s Divine essence, but to the manner of the revelation; for Christ, so far as regards his hidden Divinity, is not better known to us than the Father. But he is said to be the lively Image, or Portrait, of God, because in him God has fully revealed himself, so far as God’s infinite goodness, wisdom, and power, are clearly manifested in him. And yet the ancient writers do not take an erroneous view of this passage, when they quote it as a proof for defending Christ’s Divinity; but as Christ does not simply inquire what he is in himself, but what we ought to acknowledge him to be, this description applies to his power rather than to his essence. The Father, therefore, is said to be in Christ, because full Divinity dwells in him, and displays its power; and Christ, on the other hand, is said to be in the Father, because by his Divine power he shows that he is one with the Father

The words which I speak to you. He proves from the effect that we ought not to seek God anywhere else than in him; for he maintains that his doctrine, being heavenly and truly Divine, is a proof and bright mirror of the presence of God. If it be objected, that all the Prophets ought to be accounted sons of God, because they speak divinely from the inspiration of the Spirit, and because God was the Author of their doctrine, the answer is easy. We ought to consider what their doctrine contains; for the Prophets send their disciples to another person, but Christ attaches them to himself. Besides, we ought to remember what the apostle declares, that now God speaketh from heaven (Heb_12:25) by the mouth of his Son, and that, when he spoke by Moses, he spoke, as it were, from the earth.

I do not speak, from myself; that is, as a man only, or after the manner of men; because the Father, exhibiting the power of his Spirit in Christ’s doctrine, wishes his Divinity to be recognized in him.

This must not be confined to miracles; for it is rather a continuation of the former statement, that the majesty of God is clearly exhibited in Christ’s doctrine; as if he had said, that his doctrine is truly a work of God, from which it may be known with certainty that God dwelleth in him. By the works, therefore, I understand a proof of the power of God.

Believe me that I am in the Father, and the Father in me. He first demands from the disciples to give credit to his testimony, when he asserts that he is the Son of God; but as they had hitherto been too lazy, he indirectly reproves their indolence. “If my assertion,” says he, “does not produce conviction, and if you have so mean an opinion of me, that you do not think that you ought to believe my words, consider, at least, that power which is a visible image of the presence of God.” It is very absurd in them, indeed, not to believe, entirely, the words which proceed from the mouth of the Lord Jesus, since they ought to have embraced, without any hesitation, every thing that he expressed, even by a single word. But here Christ reproves his disciples for having made so little progress, though they had received so many admonitions on the same subject. He does not explain what is the nature of faith, but declares that he has what is even sufficient for convicting unbelievers.

The repetition of the words,I am in the Father, and the Father in me, is not superfluous; for we know too well, by experience, how our nature prompts us to foolish curiosity. As soon as we have gone out of Christ, we shall have nothing else than the idols which we have formed, but in Christ, there is nothing but what is divine, and what keeps us in God

Cambridge Bible Plummer

John 14:10

10. Believest thou not] S. Philip’s question seemed to imply that he did not believe this truth, although Christ had taught it publicly (Joh_10:38). What follows is stated in an argumentative form. ‘That the Father is in Me is proved by the fact that My words do not originate with Myself; and this is proved by the fact that My works do not originate with Myself, but are really His.’ No proof is given of this last statement: Christ’s works speak for themselves; they are manifestly Divine. If matters little whether we regard the argument as à fortiori, the works being stronger evidence than the words; or as inclusive, the works covering and containing the words. The latter seems to agree best with Joh_8:28. On the whole statement that Christ’s words and works are not His own but the Father’s, comp. Joh_5:19; Joh_5:30, Joh_8:26-29, Joh_12:44.

the Father that dwelleth in me, he doeth the works] The better reading gives us, the Father abiding in Me doeth His works (in Me). And thus the saying ‘Ye have seen the Father’ (Joh_14:7) is justified: the Father is seen in the Son.

Pulpit Commentary

Joh_14:10

Believest thou not that I am in the Father, and the Father in me? Philip had heard in an inverted order these very words (see Joh_10:38). He might have grasped their meaning; two aspects of the same Divine truth or reality—the reciprocal fellowship between the Father and the Son, between the Father and the Effulgence of the Father’s glory who is now the God-Man. I am in the Father, I the God-Man am in the Father, as the Loges has ever been in him and proceeding from him. I, who was forever in the bosom of the Father in heaven though on earth, am in the Father now, as the sun dwells in its own effluent light; and the Father is in me, seeing I am the Image of his substance, the Agent of his purpose, the Speaker of his words, the Doer of his works. The words (ῥήματα) which I speak (λέγω, R.T.) unto you—those words which are “spirit and life” (Joh_6:63), those “words of eternal life,” according to Peter’s grand confession (Joh_6:68, Joh_6:69)—I do not utter (λαλῶ) from myself; i.e. they are the words of the Father, and also the proof that I am in the Father, but the Father worketh always and ever more in and through the Son, these works which may seem to be mine as the Son of man, but are the operation of the Father himself, he who abides in the Son. And the Father abiding in me, doeth his works. These works of mine (ἔργα) are all signs (σημεῖα) of my relation to the Father. They are indications to Philip of the nature, and quality, and character, and feeling towards him of the Father himself.

Cambridge Bible Plummer

John 14:11

11. Believe me] The English obliterates the fact that Christ now turns from S. Philip and addresses all the eleven: ‘believe’ is plural not singular. ‘You have been with Me long enough to believe what I say; but if not, at any rate believe what I do. My words need no credentials: but if credentials are demanded, there are My works.’ He had said the same, somewhat more severely, to the Jews (Joh_10:37-38); and he repeats it much more severely in reference to the Jews (Joh_15:22; Joh_15:24). Note the progress from ‘believe Me’ here to ‘believe on Me’ in the next verse; the one grows out of the other.

Pulpit Commentary

Joh_14:11

Believe me when I say that I am in the Father, and the Father in me, on the ground of my simple affirmation. My words are spirit and life, and carry their own evidence with them. Christ is not here antithetically contrasting (as Lange suggests) words and works, as though the words were his, and the works the Father’s; but he is appealing to their spiritual intuition of truth which is legible by its own light as eternal and Divine, and then reminding them that they may fail in transcendental vision and fall back on reason and its processes, which will come nearer to their understanding—Or else (εἰ δὲ μή), if it be after all that you cannot take my words as the Father’s words, as the utterance of the Divine thought, believe me—believe that I am in the Father, etc.—by reason of the very works which are the witness of the Father’s power, holiness, and love. In this last appeal he turns from Philip to the whole group of the apostles. Miracles are, if not primary evidence, secondary and convincing evidence, where the eye has been blinded by the mists of doubt, and the vision of the Father confused and withheld by lack of inward purity. Moreover, by Christ’s ἔργα are meant, not merely the supernatural portents, but all the work of his life, all the healing of souls, all the conversion of souls, all the indubitable issues of his approach to the heart of man. The great ἔργον is salvation from sin, the gift of righteousness, and the life where before there was moral death (see notes, Joh_14:19, Joh_14:20; Joh_10:37, Joh_10:38).

John Calvin

John 14:12

12.Verily, verily, I, tell you. All that he had hitherto told his disciples about himself, so far as it regarded them, was temporal; and, therefore, if he had not added this clause, the consolation would not have been complete; particularly since our memory is so short, when we are called to consider the gifts of God. On this subject it is unnecessary to go to others for examples; for, when God has loaded us with every kind of blessings, if He pause for fourteen days, we fancy that he is no longer alive. This is the reason why Christ not only mentions his present power, which the Apostles, at that time, beheld with their eyes, but promises an uninterrupted conviction of it for the future. And, indeed, not only was his Divinity attested, so long as he dwelt on the earth, but after he had gone to the Father, striking proofs of it were enjoyed by believers. But either our stupidity or our malice hinders us from perceiving God in his works, and Christ in the works of God.

And shall do greater works than these. Many are perplexed by the statement of Christ, that the Apostles would do greater works than he had done I pass by the other answers which have been usually given to it, and satisfy myself with this single answer. First, we must understand what Christ means; namely, that the power by which he proves himself to be the Son of God, is so far from being confined to his bodily presence, that it must be clearly demonstrated by many and striking proofs, when he is absent. Now the ascension of Christ was soon afterwards followed by a wonderful conversion of the world, in which the Divinity of Christ was more powerfully displayed than while he dwelt among men. Thus, we see that the proof of his Divinity was not confined to the person of Christ, but was diffused through the whole body of the Church.

Because I go to the Father. This is the reason why the disciples would do greater things than Christ himself. It is because, when he has entered into the possession of his kingdom, he will more fully demonstrate his power from heaven. Hence it is evident that his glory is in no degree diminished, because, after his departure, the Apostles, who were only his instruments, performed more excellent works. What is more, in this manner it became evident that he sitteth at the right hand of the Father, that every knee may bow before him, (Phi_2:10.)

Pulpit Commentary

Joh_14:12

Verily, verily—with a fresh emphasis he turns now, not from Philip to the eleven, but from the eleven to all who will believe on him through their word—I say unto you, He that believeth on me—observe here a nominative absolute, which gives great emphasis to the universality of the reference; the form is slightly varied, εἰς ἐμέ, in place of μοι, Joh_14:11,—believeth, trusteth on me, confides in me, by reason of believing me—he also shall do the works that I do (see for similar emphasis procured by the word κὰκεῖνος, Joh_6:57; Joh_9:37; Joh_12:48). The disciples might naturally have reasoned on this wise: “Our Master is the incarnate Word, the very Hand and Grace of the Father; but he is going to the invisible Father, and wilt be lost in light. His series of proofs will be at an end; we shall only have the memory of them. The glory of God is great, but, like a gorgeous sunset, its flames will die away into the night.” To rectify such fear for all the ages of the Church, he adds, “The very works of healing and helping men, even of raising the dead, and preaching glad tidings to the poor and needy,—these will be proofs of the union of the believer in all time with me and with my Father.” In the case of such believer, as well as in my case, the works may increase the faith of others. They are not indispensable, but comforting and reassuring, and they show that every believer is near to the heart of the Father and wields the power of God. But the full force of this somewhat perplexing sentence is heightened and to some extent explained by the addition: And greater works than these he shall do; because I am going to the Father. Greater works than any wrought by the Lord in the days of his humiliation are predicted of Messiah. He is to be the “Light of the Gentiles” (Isa_42:6; cf. Psa_72:8, Psa_72:11; Psa_110:1-7.). He is to rule the world, to cover the earth with the glory of God. How he was to do this was hidden from the disciples, but it would soon appear that they were the instruments, in his loving hands, for world-victories. Nay, more than that, Jesus (Joh_4:36-38) had told these disciples that they might reap what he had sown. These rather than other and more surprising prodigies of supernatural energy (as even Bengel supposed was his meaning, pointing, to the healing energy of Peter’s shadow, etc.) were the greater works to which he probably (Joh_5:20) referred, though he gives a reason which would check all presumption: Because of going to the Father. The contrast, then, is between the humiliation and exaltation of Christ, between works wrought in his flesh and those that would be done by him when at the right hand of power. Without him, separated from him, independently of his continued and augmented energy working through them, they would do nothing (Joh_15:5; comp. here Mat_21:21, Mat_21:22). In the last passage, in answer to believing prayer, the disciples were told that they would do greater things than wither up the fig tree, or remove the mountain into the sea. Probably (see Hengstenberg) these terms, “fig tree,” “mountain,” “sea,” were used in their prophetic-symbolic sense, and were not hyperbolic promises, but definite prophecies of the overthrow of the Jewish state, and the fall of the Roman power under the word of those who believed on him. These vast privileges and functions are here attributed to “believers,” not merely to the apostles, or princes in his kingdom. This extraordinary pro-raise is no disparagement of his supreme authority, but will be proof that he sitteth on the right hand of the Majesty on high.

John Calvin

John 14:13

13.And whatever you ask in my name, that I will do. By these words He plainly declares that he will be the Author of all that shall be done by the hands of the Apostles. But it may be asked, was he not even then the Mediator in whose name men ought to pray to the Father? I reply, he plainly discharged the office of Mediator, ever since he entered into the heavenly sanctuary; as we shall afterwards repeat at the proper place.

That the Father may be glorified in the Son. This passage agrees with what Paul says,

That every tongue may confess that Jesus Christ is Lord, to the glory of God the Father, (Phi_2:11.)

The end of all things is the sanctification of the name of God; but here the true method of sanctifying it is declared; that is, in the Son, and by the Son. For, though the majesty of God be in itself hidden from us, it shines in Christ; though his hand be concealed, we have it visible in Christ. Consequently, in the benefits which the Father bestows upon us, we have no right to separate the Father from the Son, according to that saying,

He that honoureth not the Son honoureth not the Father, (Joh_6:23.)

Cambridge Bible Plummer

John 14:13

13. whatsoever ye shall ask in my name] Comp. Joh_15:16, Joh_16:23-24; Joh_16:26. Anything that can rightly be asked in His name will be granted; there is no other limit. By ‘in My name’ is not of course meant the mere using the formula ‘through Jesus Christ.’ Rather, it means praying and working as Christ’s representatives in the same spirit in which Christ prayed and worked,—‘Not My will, but Thine be done.’ Prayers for other ends than this are excluded; not that it is said that they will not be granted, but there is no promise that they will. Comp. 2Co_12:8-9.

that the Father may be glorified] See notes on Joh_11:4, Joh_12:28, Joh_13:31.

Pulpit Commentary

Joh_14:13

The great word that follows may hang closely on the “because” of Joh_14:12. Whether that be so or not, the power of their hands to perform these greater works is in answer to prayer presented to himself, and their success is nothing less than his own activity. And whatsoever ye ask in my Name, that will I do (see Luther). Here for the first time our Lord uses these words. Frequently (Joh_5:43; Joh_10:25) he had spoken of the Father’s Name, and in Mat_18:20 εἰς τὸ ἐμὸν ὄνομα occurs; but now he suggests a new and vitalizing condition of prayer. Luthardt has suggested that the believer, being “in Christ,” prays to the Father, who is also in Christ. But the ἐν is used here in two entirely distinct senses. Others have said, taking “Name” as the compendium of all his perfections, that asking “in his Name” meant in full recognition of his Person and his relation to them and to the Father. The Name of the Son reveals the Father, and by assuming this most excellent Name, and having its fullness of meaning avouched by the Resurrection and Ascension, the Father was truly manifested. Others, again, urge that Christ’s “Name” is equivalent to “himself;” and “in my Name” means “in the full consciousness that he is the element in which prayerful activity lives and moves” (Meyer). Surely this passage is the true justification of prayer to Christ himself, as identically one with the Father (see Rev_7:17). “This thing I will do” is strongly in favor of this interpretation. That the Father may be glorified in the Son. The end of this prayer-offering and the Lord’s response is that the Father may be glorified; the Father who has such a Son is thereby glorified in the grateful love of his children, and in the Son himself, who is seen thus to be the link between him and his other children.

John Calvin

John 14:14

14.If you shall ask any thing in my name, I will do it. This is not a useless repetition. All see and feel that they are unworthy to approach God; and yet the greater part of men burst forward, as if they were out of their senses, and rashly and haughtily address God; and afterwards, when that unworthiness, of which I have spoken, comes to their recollection, every man contrives for himself various expedients. On the other hand, when God invites us to himself, he holds out to us one Mediator only, by whom he is willing to be appeased and reconciled. But here again the wickedness of the human mind breaks out for the greater part do not cease to forsake the road, and to pass through many windings. The reason why they do so is, that they have but a poor and slender perception of the power and goodness of God in Christ. To this is added a second error, that we do not consider that we are justly excluded from approaching God, until he calls us, and that we are called only through the Son. And if one passage has not sufficient weight with us, let us know that, when Christ repeats, a second time, that we must pray to the Father in his name, he lays his hand on us, as it were, that we may not lose our pains by fruitlessly seeking other intercessors.

Cambridge Bible

John 14:14

14. I will do it] ‘I’ is emphatic. In both verses the prayer is regarded as addressed to the Father, but granted by the Son, who is one with the Father. But the most ancient authorities here add ‘Me;’ if ye shall ask Me anything. In Joh_15:16 and Joh_16:23 with equal truth the Father grants the prayer; but in Joh_15:16 the Greek may mean either ‘He may give’ or ‘I may give.’

A.T. Robertson

John 14:14

If ye shall ask me anything in my name (ean ti aitēsēte me en tōi onomati mou). Condition of third class with ean and first aorist active subjunctive of aiteō. The use of me (me) here is supported by Aleph B 33 Vulgate Syriac Peshitta. Just this phrase does not occur elsewhere in John and seems awkward, but see Joh_16:23. If it is genuine, as seems likely, here is direct prayer to Jesus taught as we see it practiced by Stephen in Act_7:59; and in Rev_22:20.

R.B. Terry

John 14:14

:

TEXT: “If plyou ask me anything in my name, I will do [it].” EVIDENCE: p66 S B W Delta Theta 060 f13 28 33 700 892 some Byz two lat vg syr(p,h) TRANSLATIONS: ASVn RSVn NASV NIV NEBn TEV RANK: B

NOTES: “If plyou ask anything in my name, I will do [it].” EVIDENCE: A D K L Pi Psi 1010 1241 some Byz Lect some lat cop TRANSLATIONS: KJV ASV RSV NEB TEVn

OTHER: omit verse 14 EVIDENCE: X f1 565 one lat one vg syr(s,pal)

COMMENTS: Verse 14 was probably accidently omitted by some copyists when their eyes jumped from “If” in verse 14 to “If” in verse 15. Although it is possible that “me” was added to verse 14 to agree with “I,” it is more likely that it was omitted by copyists to avoid an apparent contradiction with Joh_16:23, where Jesus says to ask the Father.

John Calvin

John 14:27

27.Peace I leave with you. By the wordpeace he means prosperity, which men are wont to wish for each other when they meet or part; for such is the import of the word peace in the Hebrew language. He therefore alludes to the ordinary custom of his nation; as if he had said, I give you my Farewell But he immediately adds, that this peace is of far greater value than that which is usually to be found among men, who generally have the word peace but coldly in their mouth, by way of ceremony, or, if they sincerely wish peace for any one, yet cannot actually bestow it. But Christ reminds them that his peace does not consist in an empty and unavailing wish, but is accompanied by the effect. In short, he says that he goes away from them in body, but that his peace remains with the disciples; that is, that they will be always happy through his blessing.

Let not your heart be troubled. He again corrects the alarm which the disciples had felt on account of his departure. It is no ground for alarm, he tells them; for they want only his bodily presence, but will enjoy his actual presence through the Spirit. Let us learn to be always satisfied with this kind of presence, and let us not give a loose reign to the flesh, which always binds God by its outward inventions.

Cambridge Bible Plummer

John 14:27

27. Peace I leave with you] “Finally the discourse returns to the point from which it started. Its object had been to reassure the sorrowful disciples against their Lord’s departure, and with words of reassurance and consolation it concludes. These are thrown into the form of a leave-taking or farewell.” S. p. 226. ‘Peace I leave with you’ is probably a solemn adaptation of the conventional form of taking leave in the East: comp. ‘Go in peace,’ Jdg_18:6; 1Sa_1:17; 1Sa_20:42; 1Sa_29:7; 2Ki_5:19; Mar_5:34, &c. See notes on Jas_2:16 and 1Pe_5:14. The Apostle of the Gentiles perhaps purposely substitutes in his Epistles ‘Grace be with you all’ for the traditional Jewish ‘Peace.’

my peace I give unto you] ‘My’ is emphatic; this is no mere conventional wish. Comp. Joh_16:33, Joh_20:19; Joh_20:21; Joh_20:26. The form of expression, peace that is mine, is common in this Gospel. Comp. the joy that is mine (Joh_3:29, Joh_15:11, Joh_17:13); the judgment that is mine (Joh_5:30, Joh_8:16); the commandments that are mine (Joh_14:15); the love that is mine (Joh_15:10).

not as the world giveth] It seems best to understand ‘as’ literally of the world’s manner of giving, not of its gifts, as if ‘as’ were equivalent to ‘what.’ The world gives from interested motives, because it has received or hopes to receive as much again (Luk_6:33-34); it gives to friends and withholds from enemies (Mat_5:43); it gives what costs it nothing or what it cannot keep, as in the case of legacies; it pretends to give that which is not its own, especially when it says ‘Peace, peace,’ when there is no peace (Jer_6:14). The manner of Christ’s giving is the very opposite of this. He gives what is His own, what He might have kept, what has cost Him a life of suffering and a cruel death to bestow, what is open to friend and foe alike, who have nothing of their own to give in return.

Let not your heart be troubled] See on Joh_14:1. Was He not right in giving them this charge? If He sends them another Advocate, through whom both the Father and He will ever abide with them, if He leaves them His peace, what room is there left for trouble and fear?

The word for ‘be afraid’ is frequent in the LXX. but occurs nowhere else in the N.T. ‘Be fearful’ is the literal meaning.

Pulpit Commentary

Joh_14:27

“Then follow the last words as of one who is about to go away, and says ‘Good night,’ or gives his blessing” (Luther). Peace I leave with (or, to) you. Peace (dρήνη) answers to the (מוֹלשָׁ) shalom of ordinary converse and greeting, and signifies prosperity, health of soul, serenity, farewell. This is the sacred bestowment and Divine legacy of the Lord. “Peace” is always the result of equilibrated forces, the poise of antagonistic elements, held in check by one another. Of these the most placid lake, hidden in the hills and reflecting the sunshine and shadows, is a remarkable illustration. So the peace Christ leaves is power to hold the wildest fear in pause, to still a clamor or hush a cry—it is the coming of mercy to a sense of sin, of life to the fear of death. But when he added, The peace that is mine I give to you, we are reminded of the tremendous conflict going on in his own nature at that very moment, and of the sublime secret of Jesus, by which the will of man was brought, even in agony and death, into utter harmony with the will of God. The ἀφίημι, and δίδωμι of this verse show how the ordinary salutation may become invested with immense significance. There are moments when into one human word may be condensed the love of a lifetime. Christ does but pour through these common words the fire of his eternal and infinite love. Not as the world giveth, give I to you, both as to manner and matter and power. The mode of giving is real, sincere, neither formal nor hypocritical. “I say it, and I mean it.” (Meyer, in opposition to Coder, thinks this unworthy of the Savior at this moment; but Godet is right.) The matter, substance, and value of the prosperity and peace I give stretches out into eternity; and I give it, I do not merely talk of it or wish it. “Christ’s farewell greeting is forerunner of the beatific salutation which shall accompany the eternal meeting” (Lange). Then, returning to the Divine words of Joh_14:1, he seems to say, “Have I not justified all that I have said?”—Let not your heart be troubled, harassed by these mysteries or by my departure, neither let it be terrified (δελιάτω). This is the only place in the New Testament where the word occurs, though it is found in the LXX.; δειλός and δειλία, in the sense of timidity from extrinsic fear, may frequently be found. He must have seen some rising symptoms of the carnal weakness which would prostrate them for a while.

John Calvin

John 14:28

28.If you loved me you would rejoice. The disciples unquestionably loved Christ, but not as they ought to have done; for some carnal affection was mixed with their love, so that they could not endure to be separated from him; but if they had loved him spiritually, there was nothing which they would have had more deeply at heart, than his return to the Father.

For the Father is greater than I. This passage has been tortured in various ways. The Aryans, in order to prove that Christ is some sort of inferior God, argued that he is less than the Father The orthodox Fathers, to remove all ground for such a calumny, said that this must have referred to his human nature; but as the Aryans wickedly abused this testimony, so the reply given by the Fathers to their objection was neither correct nor appropriate; for Christ does not now speak either of his human nature, or of his eternal Divinity, but, accommodating himself to our weakness, places himself between God and us; and, indeed, as it has not been granted to us to reach the height of God, Christ descended to us, that he might raise us to it. You ought to have rejoiced, he says, because I return to the Father; for this is the ultimate object at which you ought to aim. By these words he does not show in what respect he differs in himself from the Father, but why he descended to us; and that was that he might unite us to God; for until we have reached that point, we are, as it were, in the middle of the course. We too imagine to ourselves but a half-Christ, and a mutilated Christ, if he do not lead us to God.

There is a similar passage in the writings of Paul, where he says that Christ will deliver up the Kingdom to God his Father, that God may be all in all, (1Co_15:24.)

Christ certainly reigns, not only in human nature, but as he is God manifested in the flesh. In what manner, therefore, will he lay aside the kingdom? It is, because the Divinity which is now beheld in Christ’s face alone, will then be openly visible in him. The only point of difference is, that Paul there describes the highest perfection of the Divine brightness, the rays of which began to shine from the time when Christ ascended to heaven. To make the matter more clear, we must use still greater plainness of speech. Christ does not here make a comparison between the Divinity of the Father and his own, nor between his own human nature and the Divine essence of the Father, but rather between his present state and the heavenly glory, to which he would soon afterwards be received; as if he had said, “You wish to detain me in the world, but it is better that I should ascend to heaven.” Let us therefore learn to behold Christ humbled in the flesh, so that he may conduct us to the fountain of a blessed immortality; for he was not appointed to be our guide, merely to raise us to the sphere of the moon or of the sun, but to make us one with God the Father.

Cambridge Bible Plummer

John 14:28

28. Ye have heard, &c.] Literally, Ye heard that I said to you, I am going away and I am coming unto you: comp. Joh_14:1-2; Joh_14:18.

because I said, I go, &c.] Omit ‘I said,’ which is wanting in all the best authorities: If ye had loved Me, ye would have rejoiced that I am going unto the Father. The construction is the same as in Joh_4:10, Joh_11:21; Joh_11:32, Joh_14:28. Their affection is not free from selfishness: they ought to rejoice at His gain rather than mourn over their own loss.

for my Father is greater than I] Because the Father is greater than I. Therefore Christ’s going to Him is gain. This was a favourite text with the Arians, as implying the inferiority of the Son. There is a real sense in which even in the Godhead the Son is subordinate to the Father: this is involved in the Eternal Generation and in the Son’s being the Agent by whom the Father works in the creation and preservation of all things. Again, there is the sense in which the ascended and glorified Christ is ‘inferior to the Father as touching His manhood.’ Lastly, there is the sense in which Jesus on earth was inferior to His Father in Heaven. Of the three this last meaning seems to suit the context best, as shewing most clearly how His going to the Father would be a gain, and that not only to Himself but to the Apostles; for at the right hand of the Father, who is greater than Himself, He will have more power to advance His kingdom. See notes on 1Co_15:27-28; Mar_13:32, [Joh_16:19].

Pulpit Commentary

Joh_14:28

Now, however, he leads them a step further. The disciples are to dismiss their trouble and fear, because

(1) of the many mansions that he is going to prepare;

(2) because he was the “Way” to the Father;

(3) because they have had a theophany in him;

(4) because they shall carry on the work of Christ and fulfill all the prophecies,

(5) and do all this under the power of another Advocate or Helper;

(6) because he, the Holy Spirit, will indeed reveal him as he (Christ) had revealed the Father; and

(7) because the Father and Son would come and take up their abode in the loving and obedient heart. But the Lord does more—he bids them not only to dismiss their fear and harassment, but even to “rejoice.” Ye heard that I said, I am departing, and, in that very act, I am coming to you. If ye loved me, ye would have rejoiced—a supposition involving uncertainty with a prospect of decision. Perfect love would cast out fear. But why? Because I go to the Father, the theme of the whole discourse. But why should this cause you to rejoice? Because the Father is greater than I! It is not easy adequately to explain this memorable saying. The Arians made use of it to prove, from bur Lord’s own lips, that his Person, even his pre-existent Divinity, was less than the Father’s; that his essence, admittedly generated by the Father, was created by him, and was not the same as that of the Father. The same view has been held by the rationalistic school. The Socinians and modern Unitarians have insisted on the entire dependence and purely human character of our Lord. The Son of man and Son of God are to many merely the self-chosen titles of the greatest of the sons of men, who thus is supposed to put himself on a level with ordinary men who may learn to call God their Father. But is it? Could any man, unconscious of a far closer relation with God than that of the greatest saint, dare to say, as if to relieve anxiety on that head, “My Father is greater than I”? Is there not in the very phrase a suggestion of Divine sufficiency and relation to the Father which altogether precludes the purely humanitarian position?

(1) A theological view which has largely prevailed among those who have held the homoousia of the Father and the Son, is that the Lord was here speaking of his human nature only. The Athanasian symbol says,” Equal to the Father as touching his Godhead, and inferior to the Father as touching his Manhood.” But the “I” is here used of his whole Personality, as in Joh_8:58; Joh_10:30, and throughout the discourse he is speaking of himself in the Divine-human Person in which the eternal and temporal, the infinite and finite, are indissolubly blended.

(2) Others have supposed that he referred to himself as in a state of humiliation. Hengstenberg says the Lord was speaking of the pre-eminent greatness of the Father, which came to an end at his departure. Cyril, Luther, Melancthon, De Wette, Tholuck, Luthardt, and Alford think that Jesus spoke these words of the humiliated Christ in his condition of a servant—obedient unto death. The Son, the Loges of God, was that Mode or Personality of Deity by which “God” created the universe, governed mankind, and proceeded by special manifestation—incarnation, life, and death—to redeem the world. Calvin had said, while the Arians have abused this testimony, the orthodox solution of the Fathers was neither harmonious nor sound; the true signification of the passage, according to him, being found in the mediatorial office of the Christ, and in his status exinanitionis. But this would not exhaust the meaning, for in this very passage he does describe the Father as greater even than the exalted Christ; and in Joh_1:1-3 as greater even than the pre-existent Loges. And so

(3) we are led to see that there is indeed a subordination of rank and order in the Son, involved in the very notion even of an eternal generation; and compatible with the equality of Being and of essence which he shared with the Father. This is undoubtedly confirmed by Joh_17:3, Joh_17:5; 1Co_15:27; Php_2:9-11; 1Co_3:23; 1Co_11:3; and has been through the whole history of Christological speculation conceded (Bishop Bull, in his three chapters on the “Subordination of the Son,” has shown, by abundant proof, that before and after the Council of Nicaea, the Fathers held “that the Son has indeed the same Divine nature in common with the Father, but communicated by the Father in such sense, i.e., that the Father alone hath the Divine nature from himself, but the Son from the Father; that the Father is the Fountain, Origin, and Principle of the Divinity which is in the Son”). This is abundantly, needful to avoid at once the errors of tritheism, and to maintain the real unity of the Divine Being. Christ’s going to the Father was a ground of rejoicing, because his exaltation through death and resurrection to the position of power and majesty unutterable, and the lifting up of his Divine-human Personality to the midst of the throne, gives to him, in his relations with his disciples, the efficacy of the greatness of that Divine nature which, by its own characteristics, could not have become incarnate. The unrevealed God is greater than the revealed. The lifting up of perfect humanity into the glory which the Son had with the Father before the world was, should have been the cause of joy to the disciples. It is the wellspring of joy to the Church (see Suicer, ‘Thesaurus,’ art. Μειζονότης; Bull’s ‘Defense of the Nicene Creed,’ bk. 4.; Westcott’s catena of passages in ‘Additional Note to Joh_14:1-31.;’ Lange and P. Schaff, ‘Comm. on John’).

John Calvin

John 14:29

29.And I have told you now. It was proper that the disciples should be frequently admonished on this point; for it was a secret far exceeding all human capacity. He testifies that he foretells what shall happen, that, when it has happened, they may believe; for it was a useful confirmation of their faith when they brought to recollection the predictions of Christ, and saw accomplished before their eyes what they had formerly heard from his mouth. Yet it appears to be a sort of concession, as if Christ had said, “Because you are not yet capable of comprehending so deep a mystery, I bear with you till the event has happened, which will serve as an interpreter to explain this doctrine.” Although for a time he seemed to speak to the deaf, yet it afterwards appeared that his words were not scattered in vain, or, as we may say, in the air, but that it was a seed thrown into the earth. Now, as Christ speaks here about his word and the accomplishment of events, so his death, and resurrection, and ascension to heaven, are combined with doctrine, that they may produce faith in us.

Cambridge Bible Plummer

John 14:29

29. ye might believe] Better, ye may believe. The brevity of the expression makes it ambiguous. It may mean either, ‘ye may believe that I am He’ (as in Joh_13:19), in which case ‘I have told you’ probably refers to the sending of the Paraclete; or, ‘ye may believe Me’ (as in Joh_14:11), in which case ‘I have told you’ probably refers to Christ’s going to the Father. The former seems better.

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