John 14:8-17, 25-27

John 14:8-17, 25-27
Pentecost C28
Narrative Lectionary 446
Pentecost – A Women’s Lectionary


PhilipA said to him, “Lord,B showC us the Father,D and we will be satisfied.”E 

Notes on verse 8

A “Philip” = Philippos. From philos (dear, beloved, a friend, an associate; friendship with personal affection, a trusted confidante; love from personal experience with another person) + hippos (horse). This is Philip, meaning one who loves horses or is fond of horses.
B “Lord” = Kurios. From kuros (authority, supremacy). This is a respectful address meaning master or sir. It refers to one who has control or power greater than one’s own. So, it was also applied to God and Jesus as Master or Lord.
C “show” = deiknumi. This is to show in a literal or figurative sense so it can be to teach, bring, or point out.
D “Father” = pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.
E “satisfied” = arkeo. Literally, “it is enough for us.” 8x in NT. This is to be content or satisfied. It can also mean to ward off.

JesusF said to him, “Have I been with you all this time,G Philip, and you still do not knowH me? Whoever has seenI me has seen the Father. How can you say, ‘Show us the Father’? 

Notes on verse 9

F “Jesus” = Iesous. From Hebrew Yehoshua (Joshua, the Lord is salvation); {from YHVH (proper name of the God of Israel; the self-existent and eternal one); {from havah (to become) or from hayah (to come to pass, become, be)} + yasha (to deliver, defend, help, preserve, rescue; properly, to be open, wide or free, which implies being safe. So, in a causative sense, this is to free someone)}. This is Jesus or Joshua in Greek – the Lord saves or the Lord is salvation.
G “time” = chronos. Time in the chronological sense, quantitative time or a duration of time.
H “know” = ginosko. This is to know, recognize, realize, perceive, learn. It is knowledge gained through personal experience.
I “seen” = horao. To see, perceive, attend to, look upon, experience. Properly, to stare at and so implying clear discernment. This, by extension, would indicate attending to what was seen and learned. This is to see, often with a metaphorical sense. Can include inward spiritual seeing.

10 Do you not believeJ that I am in the Father and the Father is in me? The wordsK that I say to you I do not speak on my own, but the Father who dwellsL in me doesM his works.N 11 Believe me that I am in the Father and the Father is in me, but if you do not, then believe because of the works themselves. 

Notes on verses 10-11

J “believe” = pisteuo. From pistis (faith, faithfulness, belief, trust, confidence; to be persuaded or come to trust); from peitho (to have confidence, urge, be persuaded, agree, assure, believe, have confidence, trust). This is to believe, entrust, have faith it, affirm, have confidence in. This is less to do with a series of beliefs or doctrines that one believes and more to do with faithfulness, loyalty, and fidelity. It is trusting and then acting based on that trust.
K “words” = rhema. From rheo (to speak, command, make, say, speak of); from ereo (to all, say, speak of, tell; denotes ongoing speech). This is word, which implies a matter or thing spoken, a command, report, promise, thing, or business. Often used for narration, commands, or disputes.
L “dwells” = meno. This is to stay, remain, wait, await, continue, abide, endure. It can mean to literally stay in a place or to remain in a condition or to continue with hope and expectation.
M “does” = poieo. This is to make, do, act, construct, abide, or cause.
N “works” = ergon. From ergo (to work, accomplish, do). This is work, task, deed, labor, effort.

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

Notes on verse 12

O “very truly” = amen + amen. From Hebrew amen (verily, truly, amen, truth, so be it, faithfulness); from aman (to believe, endure, fulfill, confirm, support, be faithful, put one’s trust in, be steadfast. Figuratively, this is to be firm, steadfast, or faithful, trusting, believing, being permanent, morally solid). This word is literally firmness, but figuratively fidelity, faithfulness, honesty, responsibility, trust, truth, steadfastness. Properly, it is to be sure, certain, or firm. This is a word of emphasis indicating that something crucial follows.
P “greater” = megas. This is big in a literal or figurative sense – great, large, exceeding, abundant, high, mighty, perfect, strong, etc.
Q “going” = poreuomai. From poros (ford, passageway). This is to go, travel, journey, or die. It refers to transporting things from one place to another and focuses on the personal significance of the destination.

13 I will do whatever you askR in my name,S so that the Father may be glorifiedT in the Son.U 14 If in my name you ask me for anything, I will do it.

Notes on verses 13-14

R “ask” = aiteo. This is to ask, demand, beg, desire.
S “name” = onoma. Related to “know” in v9. May be from ginosko (see note H above). This is a name, authority, cause, character, fame, reputation. The name was thought to include something of the essence of the person so it was not thought to be separate from the person.
T “be glorified” = doxazo. From doxa (glory, opinion, praise, honor, renown; particularly used as a quality of God or manifestation of God – splendor); from dokeo (to have an opinion, seem, appear, suppose; a personal judgment; to think); from dokos (opinion). This is to render or hold something as glorious, to glorify, honor, magnify, or celebrate. This is ascribing weight to something by recognizing its true value or essence.
U “Son” = huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.

15 “If you loveV me, you will keepW my commandments.X 

Notes on verse 15

V “love” = agapao. Perhaps from agan (much). This is love, longing for, taking pleasure in. It is divine love or human love that echoes divine love.
W “keep” = tereo. From teros (a guard or a watch that guards keep); perhaps related to theoreo (gazing, beholding, experiencing, discerning; looking at something to analyze it and concentrate on what it means; the root of the word “theatre” in that people concentrate on the action of the play to understand its meaning); from theaomai (to behold, look upon, see, contemplate, visit); from thaomai (to gaze at a spectacle; to look at or contemplate as a spectator; to interpret something in efforts to grasp its significance); from theoros (a spectator or envoy). This is to guard, observe, keep, maintain, or preserve. It can also be used figuratively for spiritual watchfulness. It is guarding something from being lost or harmed – keeping an eye on it. Contrast the Greek phulasso, which is to guard something so that it doesn’t escape. Also contrast koustodia, which generally denotes a fortress or military presence. This word can mean fulfilling commands, keeping in custody, or maintaining. It can also figuratively mean to remain unmarried.
X “commandments” = entole. From entellomai (to charge, command, give orders or instructions) {from en (in, on, at, by, with) + tellomai (to accomplish); {from telos (an end, aim, purpose, completion, end goal, consummation, tax; going through the steps to complete a stage or phase and then moving on to the next one)}}. This is an order, command, ordinance, or law. It focuses on the purpose of the command and its end result.

16 And I will askY the Father, and he will giveZ you anotherAA Advocate,BB to be with you forever.CC 

Notes on verse 16

Y “ask” = erotao. Related to “words” in v10. From eromai (to ask) OR from ereo (see note K above). This is asking a question or making an earnest request. It is used between someone with whom the asker is close in some sense. So, they anticipate special consideration for their request.
Z “give” = didomi. To give, offer, place, bestow, deliver. This is give in a literal or figurative sense.
AA “another” = allos. This is other, another. Specifically, it is another of a similar kind or type. There is a different word in Greek that speaks of another as a different kind (heteros).
BB “Advocate” = Parakletos. 5x in NT. From parakaleo (to call to, summon, invite, request, or beg; to exhort or admonish; to encourage, comfort, or console; has legal overtones and is used of one’s advocate in a courtroom); {from para (beside, by, in the presence of) + kaleo (to call by name, invite, to name, bid, summon, call aloud); {related to keleuo (to command, order, direct); from kelomai (to urge on)}}. This is someone who is called for aid or assistance. Properly, it refers to a a legal advocate who is close to the situation and speaks in court. This is advocate, helper, comforter, helper, or intercessor. It is also used as a technical term for the Holy Spirit – the Paraclete.
CC “forever” = eis + ho + aion. Literally, “to the age.” Aion is from the same as aei (ever, always, unceasingly, perpetually; on every occasion). This is an age, cycle of time, course, continued duration. It is also used to describe the eternal or forever. This is the word used to discuss the present age or the messianic age.

17 This is the SpiritDD of truth,EE whom the worldFF

Notes on verse 17a

DD “Spirit” = Pneuma. From pneo (to blow, breathe, breathe hard). This is wind, breath, or ghost. A breeze or a blast or air, a breath. Figuratively used for a spirit, the human soul or part of us that is rational. It is also used supernaturally for angels, demons, God, and the Holy Spirit. This is where pneumonia comes from.
EE “truth” = aletheia. From alethes (true, unconcealed; true because it is in concert with fact and reality – attested; literally, what cannot be hidden; truth stands up to test and scrutiny and is undeniable, authentic). {from a (not, without) + lanthano (unnoticed, concealed)}. Truth is literally that which is not or cannot be concealed. This word covers more than the sense of true versus false. It spoke of truth as that which corresponds to reality – reality as opposed to illusion. Thus, it includes, sincerity, straightforwardness, and reality itself.
FF “world” = kosmos. Perhaps from the base of komizo (to carry, convey, recover); from komeo (to take care of). This is order, the world, the universe, including its inhabitants. Literally, this is something that is ordered so it can refer to all creation. It can also refer to decoration in the sense that something is better ordered and, thus, made more beautiful. This is where “cosmos” and “cosmetics” come from.

cannotGG receiveHH because it neither seesII him nor knows him. You know him because he abidesJJ with you, and he will be in you.

Notes on verse 17b

GG “cannot” = ou + dunamai. Duanmai is to be able, or something that is possible. It can also be empowered or being powerful. The Greek word for “miracle” (dunamis) comes from this root.
HH “receive” = lambano. It does not refer to passive receiving of something, but active acceptance or taking of something whether it is offered or simply nearby. It focuses on individual decision and action.
II “sees” = theoreo. Related to “keep” in v15. From theaomai (see note W above). This is gazing, beholding, experiencing, discerning. It is looking at something to analyze it and concentrate on what it means. This is the root of the word “theatre” in that people concentrate on the action of the play to understand its meaning.
JJ “abides” = meno. Same as “dwells” in v10. See note L above.

25 “I have said these things to you while I am stillKK with you. 26 But the Advocate, the HolyLL Spirit, whom the Father will sendMM in my name,

Notes on verses 25-26a

KK “am still” = meno. Same as “dwells” in v10. See note L above.
LL “Holy” = Hagios. From hagnos (holy, sacred, pure ethically, ritually, or ceremonially; prepared for worship, chaste, unadulterated, pure to the core; undefiled by sin; figurative for innocent, modest, perfect). God is totally different from humanity and thus set apart. That which is consecrated to worship God (elements of worship) or to serve God (as the saints) are holy because they are now set apart for God’s purposes. Holy because important to God. This is sacred physically, pure. It can be morally blameless or ceremonially consecrated.
MM “send” = pempo. This is to send, put forth, or dispatch. This often refers to a temporary errand. It is sending someone with a focus on the place they departed from. By contrast, another Greek word, hiemi, emphasizes the destination and yet another word, stello, focuses on the motion that goes with the sending.

will teachNN you everythingOO and remindPP you of allQQ that I have said to you. 

Notes on verse 26b

NN “teach” = didasko. From dao (learn). This is to teach, direct, instruct, or impart knowledge. In the New Testament, this is almost always used for teaching scripture.
OO “everything” = pas. This is all or every.
PP “remind” = hupomimnesko. Related to “dwells” in v10. 7x in NT. From hupo (by, under, about, subordinate to) + mimnesko (to remind or remember; memory through an active, intentional process or being mindful; not incidentally or accidentally remembering); {from mnaomai (to remember; by implication give reward or consequence); perhaps from meno (see note L above)}. This is to remind, call attention to.
QQ “all” = pas. Same as “everything” in v26. See note OO above.

27 PeaceRR I leaveSS with you; my peace I give to you. I do not give to you as the world gives. Do not let your heartsTT be troubled,UU and do not let them be afraid.VV

Notes on verse 27

RR “peace” = eirene. Perhaps from eiro (to join, tie together to form a whole). This is one, peace, quietness, rest, peace of mind, harmony. Peace was a common farewell among Jews (i.e. shalom) and this well-wishing included a blessing of health and wholeness for the individual. This word also indicates wholeness and well-being – when everything that is essential is joined together properly. This is peace literally or figuratively. By implication, it is prosperity (but not in the sense of excessive wealth. Prosperity would have meant having enough from day to day.)
SS “leave” = aphiemi. From apo (from, away from) + hiemi (to send). This is send away, release, permit, forgive, allow to depart, discharge, or send forth.
TT “hearts” = kardia. Literally the heart, but figuratively mind, character, inner self, will, intention, thoughts, feelings. Also, the center of something. The word heart is only used figuratively in the Old and New Testaments. This is where “cardiac” comes from.
UU “be troubled” = tarasso. 18x in NT. This is trouble, agitate, stir up. It is motion back and forth, creating inner turmoil or confusion, roiling water.
VV “be afraid” = deiliao. 1x in NT. From deilia (cowardice, reticence); from deilos (fearful, timid, faithless, fear of losing); {from deos (fear, reverence) or deido (to fear)}. This is to live in fear, be timid. It is living with an intense fear of consequences.

Image credit: “Painting inside Abreha and Atsbeha Church, Ethiopia.” Photo by Bernard Gagnon, 2012.

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