LIBERTY UNIVERSITY

LIBERTY BAPTIST THEOLOGICAL SEMINARY

EXEGETICAL STUDY OF JOHN 14:1-15

A PAPER
SUBMITTED TO DR. ROY E. LUCAS
IN PARTIAL FULFILLMENT
OF THE REQUIREMENTS FOR THE COURSE
HERMENEUTICS
NBST 652

BY
BRIAN D. AUNKST
MORRISON, CO

JULY 1, 2012

CONTENTS

OBSERVATIONS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

I.

MAIN IDEA . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

II.

OUTLINE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

III.

INTRODUCTION . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

IV.

CONTEXT . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

A.

Historical-Cultural Context . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

B.

Literary Context . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

CONTENT . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

A.

Jesus Return to the Father (John 14:1-6) . . . . . . . . . . . . . . . . . . . . . . . . . . .

B.

Jesus Unity with the Father (John 14:7-11) . . . . . . . . . . . . . . . . . . . . . . . . .

11

C.

Jesus Glorification of the Father (John 14:12-15) . . . . . . . . . . . . . . . . . . . .

13

V.

VI.

CONCLUSION . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

16

VII. APPLICATION . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

17

APPENDIX A. KEY TO OBSERVATIONS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

19

APPENDIX B. PARALLEL COMPARISON OF JOHN 14:1-15 . . . . . . . . . . . . . . . . . . 14

BIBLIOGRAPHY . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

ii

29

OBSERVATIONS 1
John 14:1-15 2

1Let

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.

Refer to Appendix A for the Observations Key.

Unless otherwise noted, all Bible references are taken from the English Standard Version (2011 edition),
Crossway Bibles.

2
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
in the

. How can you say, Show us the

and the

authority, but the

and the
2Truly,

greater

10Do

you not believe that I am

is in me? The words that I say to you I do not speak on my own

who dwells in me does his

11Believe

me that I am in the

is in me, or else believe on account of the

themselves.

truly, I say to you, whoever believes in me will also do the

than these will he do, because I am going to the

in my name, this I will do, that the

may be glorified in the Son.

anything in my name, I will do it.

15If

you love me, you will keep my commandments.

that I do; and

.

13Whatever

14If

you ask

you ask me

3
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)

4
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 Christs 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 passages 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 passages application to todays 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.

Paul J. Achtemeier, Harper's Bible Dictionary, 1st ed. (San Francisco: Harper & Row, 1985), 496.

Merrill C. Tenney, John, The Expositors Bible Commentary 9 (Grand Rapids: Zondervan, 1981), 5.

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.

5
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 Johns Gospel, however, differs from

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.

6
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 Christs
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 Peters denial (John 13:36-38). They precede Christs
promise of the coming of the Holy Spirit (John 14:16-31) and the groups departure for the
Garden of Gethsemane (John 14:31).
IV. CONTENT
The Upper Room Discourse is unique to Johns 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.

7
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 (kardia) and represents the center of ones 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 (tarass) 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 heartbelief. 23 Christs words
echo His departure from the crowds in 12:44. The Greek word (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.

8
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 Fathers house, as opposed to the Fathers house,
using the familiar tone He had used to describe the Temple in Jerusalem (2:16). House is the
Greek word (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 Fathers
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 believers 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 Fathers heavenly home. 33
In that house are many rooms or dwelling places. The Greek word translated
rooms is (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.

31

Brown, The Gospel According to John, 627.

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.

9
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, Christs preparation, (hetoimas), rather than suggesting
Christ the carpenter renovating His Fathers 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 goingto prepare
for them (vs. 2). Afterwards, He will return to them, to enable them to be with Him (vs. 3).
Christs 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
(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.

38

Arndt, Danker and Bauer, A Greek-English Lexicon, 691.

39

Borchert, John 12-21, 108.

40

Hendricksen, John, John 14:6.

10
definite article (h) 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
(altheia) 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, (z), 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 humanitys 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),

44

A.T. Robertson, Word Pictures in the New Testament (Oak Harbor: Logos, 1997), Jn 14:6.

John 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.

11
(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 dont] 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, (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 (ginsk) 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 the
Greek 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.

51

Arndt, Danker and Bauer, A Greek-English Lexicon, 788.

52

Mounce, Mounce's Complete Expository Dictionary, 242.

53

Arndt, Danker and Bauer, A Greek-English Lexicon, 199.

12
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 (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 (heraks) 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 Philips 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 (en), is used as a marker of close personal
associationin, one with, in union with, joined closely to. 57
Implicit in Christs 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.

55

Arndt, Danker and Bauer, A Greek-English Lexicon, 214.

56

Ibid., 719.

57

Louw and Nida, Greek-English Lexicon of the New Testament, 792.

13
(rhmata), 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
(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 (amn), 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 (ho pisteun) widens the field of believers
beyond the eleven remaining disciples to encompass all who come to belief in Jesus Christ. To

58

Arndt, Danker and Bauer, A Greek-English Lexicon, 905.

59

Ibid.

60

Ibid., 390.

61

Ibid.

62

Mounce, Mounce's Complete Expository Dictionary, 19.

14
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 (meizona), the comparative degree of
(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
Kstenberger, 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. Kstenberger, The Greater Works of the Believer According to John 14:12,
Didaskalia Fall 1994-Spring 1995, 40.
68

Brown, The Gospel According to John, 633.

69

Kittel, Friedrich, and Bromiley, Theological Dictionary of the New Testament, 271.

15
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 Christs 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 (13:3435); that is, they should love one another.
In this verse, as in the chapter 13 passage, the Greek word translated love is
(agapate), which means to have love for someone or something, based on sincere appreciation
and high regardto 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 (trsete),
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.

71

Louw and Nida, Greek-English Lexicon of the New Testament, 292.

72

Arndt, Danker and Bauer, A Greek-English Lexicon, 5.

73

Kittel, Friedrich, and Bromiley, Theological Dictionary of the New Testament, 53.

74

Ibid., 143.

16
8:51, 14:23-24). Commandments, or commands (NIV, NLT), is the Greek word
(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 Christs 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 passages message to ones 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.

75

Arndt, Danker and Bauer, A Greek-English Lexicon, 340.

76

Robertson, Word Pictures in the New Testament, Jn 14:15.

17
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 Christs 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 persons 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.

18
The NLT translates John 14:2 as there is more than enough room in my Fathers
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 Fathers 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 petitioners 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.

19
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 Peters 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
B
B
A

My Fathers house has many rooms (vs. 2)

I go to prepare a place (vs. 2)
If I go and prepare a place (vs. 3)
I will come again and take you to where I am going (my Fathers house) (vs. 3)

John 14:7-14.

20
A
B
B
C
C
A
B
B
C
D
D
E
E
F
F
G
G

If you had known me (vs. 7)

You would have known the Father (vs. 7)
You do know Him (vs. 7)
And have seen Him (vs. 7)
Show us the Father (vs. 8)
You do not know me (vs. 9)
Whoever has seen me (vs. 9)
Has seen the Father (vs. 9)
How can you say show us the Father (vs. 9)
I am in the Father (vs. 10)
Father is in me (vs. 10)
The words I speak own authority (vs. 10)
But the Father who dwells in me (vs. 10)
Believe I am in the Father and Father is in me (vs. 10)
Believe in the works (vs. 10)
Whoever believes will do the works I do (vs. 11)
And greater works will he do (vs. 11)

Shifts in the Story/Pivots:

John 14:6Jesus 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

21
Dialogue:
Jesus to disciples (1-4, 12-15)

Lists

Jesus and Philip (8-11)

go and prepare a place for you, come again,

and take you to myself, where I am you may be
also. (vs. 3)

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)

Whoever believes in me will also do the works
that I do; and greater works than these will he
do (vs. 12)

Jesus and Thomas (5-7)

Because I am going to the Father. (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 and prepare a place for you, I will come
again (vs. 3)
If you had known me, you would have known
my 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 my
commandments (vs. 15)

If I go to prepare a place for youI will take

you to myself (vs. 3)
And greater works than these will he do,
because I am going to the Father. (vs. 12)

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)
Whoever believes in me will do the works that
I do. (vs. 12)
Greater works that these will he do (vs. 12)

I go to prepare a place for you (vs. 2, 3)

I will come again and will take you to myself

(vs. 3)
I am the way, and the truth, and the life. (vs. 6) Where I am you may be also (vs. 3)

No one comes to the Father except through me. Whoever has seen me has seen the Father (vs.
(vs. 6)
9)
I am going to the Father. (vs. 12)
You know the way to where I am going (vs. 4)

22
The Father may be glorified in the Son. (vs.
13)

No one comes to the Father except through me.

(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)
Truly, truly, I say to you (vs. 12)

Fathers house are many rooms (vs. 2)

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)

Prepare a place (x2) (vs. 2, 3)

Many roomsa place (vs. 2)

Whoever has seen me has seen the Father (vs.
9)
From now on you do know him and have seen
him (vs. 7)

Repetition of
Words

Conjunctions

Verbs

Truly, truly (vs.

12)

And (x12) (vs. 1, 3x3,

4, 6x2, 7, 8, 9, 10, 11,
12)

be (x12) (vs. 1, 3x2,

you (x21) (vs. 2x3,
4, 6, 8, 10x2, 11x2, 12 3x3, 4, 5, 7x3, 9x3,
13)
10x2, 12, 13, 14, 15x2)

That (x7) (vs. 2, 3,

10x2, 11, 12, 13)

Know (x7) (vs. 4,

5x2, 7x3, 9)

But (x1) (vs. 10)

Believe (x6) (vs. 1x2,

10, 11x2, 12)

Father (x13) (vs.

2, 6, 7, 8, 9x2,
10x2, 11x2, 12,
13)
And (x12) (vs. 1,
3x3, 4, 6x2, 7, 8,
9, 10, 11, 12)
Know (x7) (vs. 4,
5x2, 7x3, 9)
Believe (x6) (vs.
1x2, 10, 11x2, 12)

Because (x1) (vs. 12)

Except (x1) (vs. 6)

Go (x5) (vs. 2, 3, 4,
5, 12)
Do (x9) (vs. 5, 7, 9,
10, 12x3, 13, 14)

Pronouns

I (x17) (vs. 2x2, 3x3,

4, 6, 9, 10x3, 11, 12x3,
13, 14)
Me (x11) (vs. 1, 6, 7,
9x2, 10, 11x2, 12, 14,
15)
My (x6) (vs. 2, 7, 10,
13, 14, 15)
him (x6) (vs. 5, 6, 7x2,
8, 9)

23
Works (x4) (vs.
10, 11, 12x2)
Will do (x2) (vs.
13, 14)
A place (x2) (vs.
2, 3)
In my name (x2)
(vs. 13, 14)

Or (x1) (vs. 11)

See (x3) (vs. 7, 9x2)

us (x3) (vs. 8x2, 9)

Say (x3) (vs. 9, 10,

12)

we (x2) (vs. 5x2)

Come (x2) (vs. 3, 6)

it (x2) (vs. 2, 14)

show (x2) (vs. 8, 9)

Whoever (x2) (vs. 9,

12)
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)

themselves (x1) (vs.
11)
anything (x1) (vs. 14)

Prepare (x2) (vs. 2, 3)

told (x1) (vs. 2)

love (x1) (vs. 15)
be glorified (x1) (vs.
13)
be troubled (x1) (vs.
1)

these (x1) (vs. 12)

24

APPENDIX B
PARALLEL COMPARISON OF JOHN 14:1-15
KJV

NASB

ESV

14

14

Let not your heart

be troubled: ye
believe in God,
believe also in
me.

Let not your

hearts be
troubled. Believe
in God; believe
also in me.

In my Fathers
house are many
mansions: if it
were not so, I
would have told
you. I go to
prepare a place
for you.
3

And if I go and
prepare a place
for you, I will
come again, and
receive you unto
myself; that
where I am, there
ye may be also.
4

And whither I

1Do not let your

heart be troubled;
believe in God,
believe also in
Me.

NRSV

14 Do not let
your hearts be
troubled. Believe
in God, believe
also in me.

HCSB

NIV

14
14 Your

heart must not

be troubled.
Believe in
God; believe
also in Me.
2
2
2
2 In My
In my Fathers
In my Fathers
In My
Fathers house
house are many
house there are
Fathers house
are many
rooms. If it were many dwelling
are many
dwelling places;
not so, would I
places. If it were dwelling
if it were not so, I have told you that not so, would I
places; if not, I
would have told
I go to prepare a
have told you that would have
you; for I go to
place for you?
I go to prepare a
told you. I am
going away to
prepare a place
place for you?
for you.
prepare a place
for you.
3
3
3
3 If I go and
And if I go and
And if I go and
If I go away
prepare a place
prepare a place
prepare a place
and prepare a
for you, I will
for you, I will
for you, I will
place for you, I
come again and
come again and
come again and
will come back
receive you to
will take you to
will take you to
and receive
Myself, that
myself, that
myself, so that
you to Myself,
where I am, there where I am you
where I am, there so that where I
you may be also. may be also.
you may be also. am you may be
also.
4
4
4
4 And you
And you know
And you know
You know the

NLT
14

Do not let
your hearts be
troubled. You
believe in God;
believe also in
me.

Dont let your

hearts be
troubled. Trust in
God, and trust
also in me.

My Fathers
house has
many rooms; if
that were not
so, would I
have told you
that I am going
there to prepare
a place for
you?
3
And if I go
and prepare a
place for you, I
will come back
and take you to
be with me that
you also may
be where I am.

You know the

There is more
than enough
room in my
Fathers home. If
this were not so,
would I have told
you that I am
going to prepare
a place for you?
3

When
everything is
ready, I will
come and get
you, so that you
will always be
with me where I
am.
And you know

25
go ye know, and
the way ye know.
5

Thomas saith
unto him, Lord,
we know not
whither thou
goest; and how
can we know the
way?
6

Jesus saith unto

him, I am the
way, the truth,
and the life: no
man cometh unto
the Father, but by
me.
7

If ye had known
me, ye should
have known my
Father also: and
from henceforth
ye know him, and
have seen him.

know the way

where I am
going.
5Thomas said to
Him, Lord, we
do not know
where You are
going, how do we
know the way?

the way to where

I am going.
Thomas said to
him, Lord, we
do not know
where you are
going. How can
we know the
way?

the way to the

place where I am
going.
5
Thomas said to
him, Lord, we
do not know
where you are
going. How can
we know the
way?

way to where
I am going.
5

Lord,
Thomas said,
we dont
know where
Youre going.
How can we
know the
way?
6
6
6
6 Jesus said
Jesus said to
Jesus said to
Jesus told
to him, I am the him, I am the
him, I am the
him, I am the
way, and the
way, and the
way, and the
way, the truth,
truth, and the life; truth, and the life. truth, and the life. and the life. No
no one comes to
No one comes to No one comes to one comes to
the Father but
the Father except the Father except the Father
through Me.
through me.
through me.
except through
Me.

7 If you had
known Me, you
would have
known My Father
also; from now
on you know
Him, and have
seen Him.
8
Philip saith unto
8 Philip said
him, Lord, shew
to Him, Lord,
us the Father, and show us the
it sufficeth us.
Father, and it is
enough for us.

If you had
known me, you
would have
known my Father
also. From now
on you do know
him and have
seen him.
8
Philip said to
him, Lord, show
us the Father, and
it is enough for
us.

If you know me,

you will know
my Father also.
From now on you
do know him and
have seen him.
8

Philip said
to him, Lord,
show us the
Father, and we
will be satisfied.

If you
know Me, you
will also know
My Father.
From now on
you do know
Him and have
seen Him.
8
Lord,
said Philip,
show us the
Father, and
thats enough

way to the
place where I
am going.
5
Thomas said
to him, Lord,
we dont know
where you are
going, so how
can we know
the way?

the way to where

I am going.
5

No, we dont
know, Lord,
Thomas said.
We have no idea
where you are
going, so how
can we know the
way?
6
6
Jesus
Jesus told him,
answered, I
I am the way,
am the way
the truth, and the
and the truth
life. No one can
and the life. No come to the
one comes to
Father except
the Father
through me.
except through
me.
7
7
If you really
If you had really
know me, you known me, you
will know my
would know who
Father as well. my Father is.
From now on,
From now on,
you do know
you do know him
him and have
and have seen
seen him.
him!
8
8
Philip said,
Philip said,
Lord, show us Lord, show us
the Father and the Father, and
that will be
we will be
enough for us. satisfied.

26

Jesus saith unto

him, Have I been
so long time with
you, and yet hast
thou not known
me, Philip? he
that hath seen me
hath seen the
Father; and how
sayest thou then,
Shew us the
Father?

9 Jesus said
to him, Have I
been so long with
you, and yet you
have not come to
know Me, Philip?
He who has seen
Me has seen the
Father; how can
you say, Show
us the Father?

Jesus 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 Father. How
can you say,
Show us the
Father?

Jesus said to
him, Have I
been with you all
this time, Philip,
and you still do
not know me?
Whoever has
seen me has seen
the Father. How
can you say,
Show us the
Father?

for us.
9
Jesus said
to him, Have I
been among
you all this
time without
your knowing
Me, Philip?
The one who
has seen Me
has seen the
Father. How
can you say,
Show us the
Father?

Jesus
answered:
Dont you
know me,
Philip, even
after I have
been among
you such a
long time?
Anyone who
has seen me
has seen the
Father. How
can you say,
Show us the
Father?
10
10
10
10
10
Believest thou
10 Do you not
Do you not
Do you not
Dont
Dont you
not that I am in
believe that I am believe that I am believe that I am you believe
believe that I
the Father, and
in the Father, and in the Father and in the Father and that I am in the am in the
the Father in me? the Father is in
Father and the Father, and that
the Father is in
the Father is in
the words that I
Me? The words
me? The words
me? The words
Father is in
the Father is in
speak unto you I that I say to you I that I say to you I that I say to you I Me? The words me? The words
speak not of
do not speak on
do not speak on
do not speak on
I speak to you I I say to you I
myself: but the
My own
my own
my own; but the
do not speak
do not speak
Father that
initiative, but the authority, but the Father who
on My own.
on my own
dwelleth in me,
Father abiding in Father who
dwells in me does The Father
authority.
he doeth the
Me does His
dwells in me does his works.
who lives in
Rather, it is the
works.
works.
his works.
Father, living
Me does His
works.
in me, who is
doing his work.
11
11
11
11
11
Believe me that 11 Believe
Believe me
Believe me
Believe
Believe me
I am in the
Me that I am in
that I am in the
that I am in the
Me that I am in when I say that

Jesus replied,
Have I been
with you all this
time, Philip, and
yet you still dont
know who I am?
Anyone who has
seen me has seen
the Father! So
why are you
asking me to
show him to you?

10

Dont you
believe that I am
in the Father and
the Father is in
me? The words I
speak are not my
own, but my
Father who lives
in me does his
work through me.

11

Just believe
that I am in the

27
Father, and the
Father in me: or
else believe me
for the very
works sake.

the Father and the

Father is in Me;
otherwise believe
because of the
works
themselves.

12

Verily, verily, I
say unto you, He
that believeth on
me, the works
that I do shall he
do also; and
greater works
than these shall
he do; because I
go unto my
Father.

12 Truly,
truly, I say to
you, he who
believes in Me,
the works that I
do, he will do
also; and greater
works than these
he will do;
because I go to
the Father.

13

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

And
whatsoever ye
shall ask in my
name, that will I
do, that the
Father may be
glorified in the
Son.
14
If ye shall ask
any thing in my
name, I will do it.

14 If you ask
Me anything in
My name, I will
do it.

Father and the

Father is in me,
or else believe on
account of the
works
themselves.
12

Truly, truly,
I say to you,
whoever believes
in me will also do
the works that I
do; and greater
works than these
will he do,
because I am
going to the
Father.
13

Whatever
you ask in my
name, this I will
do, that the
Father may be
glorified in the
Son.
14

If you ask
me anything in
my name, I will
do it.

Father and the

Father is in me;
but if you do not,
then believe me
because of the
works
themselves.

the Father and

the Father is in
Me. Otherwise,
believe
because of the
works
themselves.

12

I assure
you: The one
who believes in
Me will also do
the works that I
do. And he will
do even greater
works than
these, because
I am going to
the Father.

13

13

Very truly,
I tell you, the one
who believes in
me will also do
the works that I
do and, in fact,
will do greater
works than these,
because I am
going to the
Father.

I will do
whatever you ask
in my name, so
that the Father
may be glorified
in the Son.
14

If in my
name you ask me
for anything, I
will do it.

12

Whatever
you ask in My
name, I will do
it so that the
Father may be
glorified in the
Son.
14

If you
ask Me
anything in My
name, I will do

I am in the
Father and the
Father is in me;
or at least
believe on the
evidence of the
works
themselves.
12
Very truly I
tell you,
whoever
believes in me
will do the
works I have
been doing,
and they will
do even greater
things than
these, because
I am going to
the Father.
13
And I will do
whatever you
ask in my
name, so that
the Father may
be glorified in
the Son.

Father and the

Father is in me.
Or at least
believe because
of the work you
have seen me do.

14

14

You may ask

me for
anything in my
name, and I

12

I tell you the

truth, anyone
who believes in
me will do the
same works I
have done, and
even greater
works, because I
am going to be
with the Father.

13

You can ask for

anything in my
name, and I will
do it, so that the
Son can bring
glory to the
Father.
Yes, ask me for
anything in my
name, and I will
do it!

28
it.
15

If ye love
me, keep my
commandments.

15 If you love
Me, you will
keep My
commandments.

15

15

15

If you love
If you love
If you
me, you will keep me, you will keep love Me, you
my
my
will keep My
commandments.
commandments.
commands.

will do it.
15
If you love
me, keep my
commands.

15

If you love
me, obey my
commandments.

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 New
Testament and Other Early Christian Literature, 3rd ed. Chicago: University of
Chicago 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: InterVarsity 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 Dictionary
of 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.
Kstenberger, Andreas J. The Greater Works of the Believer According to John 14:12,
Didaskalia 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 Testament
Words. Grand Rapids, MI: Zondervan, 2006.

30
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 Expositors Bible Commentary 9. Grand Rapids: Zondervan,
1981.
Vincent, Marvin Richardson. Word Studies in the New Testament. Bellingham, WA: Logos
Research Systems, Inc., 2002.
Whitacre, Rodney A. vol. 4, John, The IVP New Testament commentary series. Downers
Grove, IL: InterVarsity Press, 1999.