‏ John 13:2-38

 During supper ( δειπνου γινομενου ). Correct text, present middle participle of  γινομα (not  γενομενου, second aorist middle participle, "being ended") genitive absolute. Verse 4 shows plainly that the meal was still going on.

 The devil having already put ( του διαβολου ηδη βεβληκοτος ). Another genitive absolute without a connective (asyndeton), perfect active participle of  βαλλω, to cast, to put. Luke (Lu 22:3) says that Satan entered Judas when he offered to betray Jesus. Hence John's "already" ( ηδη ) is pertinent. John repeats his statement in verse 27. In Joh 6:70 Jesus a year ago had seen that Judas was a devil.

 To betray him ( ινα παραδο αυτον ). Cf. Ac 5:3. Purpose clause with  ινα and second aorist active subjunctive of  παραδιδωμ (form in  -ο as in Mr 14:10 rather than the usual  -ω in Lu 22:4). Satan had an open door by now into the heart of Judas.

 Knowing ( ειδως ). Repeated from verse 1, accenting the full consciousness of Jesus.

 Had given ( εδωκεν ). So Aleph B L W, aorist active instead of  δεδωκεν (perfect active) of  διδωμ. Cf. 3:31 for a similar statement with  εν instead of  εις. See Mt 11:27 (Lu 10:22) and 28:18 for like claim by Jesus to complete power.

 And that he came forth from God, and goeth unto God ( κα οτ απο θεου εξηλθεν κα προς τον θεον υπαγε ). See plain statement by Jesus on this point in 16:28. The use of  προς τον θεον recalls the same words in 1:1. Jesus is fully conscious of his deity and Messianic dignity when he performs this humble act.

 Riseth from supper ( εγειρετα εκ του δειπνου ). Vivid dramatic present middle indicative of  εγειρω. From the couch on which he was reclining.

 Layeth aside ( τιθησιν ). Same dramatic present active of  τιθημ.

 His garments ( τα ιματια ). The outer robe  ταλλιθ ( ιματιον ) and with only the tunic ( χιτων ) on "as one that serveth" (Lu 22:27). Jesus had already rebuked the apostles for their strife for precedence at the beginning of the meal (Lu 22:24-30).

 A towel ( λεντιον ). Latin word linteum, linen cloth, only in this passage in the N.T.

 Girded himself ( διεζωσεν εαυτον ). First aorist active indicative of  διαζωννυω ( -υμ ), old and rare compound (in Plutarch, LXX, inscriptions, and papyri), to gird all around. In N.T. only in John (13:4, 5; 21:7). Did Peter not recall this incident when in 1Pe 5:5 he exhorts all to "gird yourselves with humility" ( την ταπεινοφροσυνην εγκομβωσασθε )?

 Poureth ( βαλλε ). Vivid present again. Literally, "putteth" (as in verse 2,  βαλλω ).

 Into the basin ( εις τον νιπτηρα ). From verb  νιπτω (later form of  νιζω in this same verse and below) to wash, found only here and in quotations of this passage. Note the article, "the basin" in the room.

 Began to wash ( ηρξατο νιπτειν ). Back to the aorist again as with  διεζωσεν (verse 4).  Νιπτω was common for washing parts of the body like the hands or the feet.

 To wipe ( εκμασσειν ). "To wipe off" as in 12:3.

 With the towel ( τω λεντιω ). Instrumental case and the article (pointing to  λεντιον in verse 4).

 Wherewith ( ω ). Instrumental case of the relative  ο.

 He was girded ( ην διεζωσμενος ). Periphrastic past perfect of  διαζωννυω for which verb see verse 4.

 So he cometh ( ερχετα ουν ). Transitional use of  ουν and dramatic present again ( ερχετα ).

 Lord, dost thou wash my feet? ( Κυριε, συ μου νιπτεις τους ποδασ; ). Emphatic contrast in position of  συ μου (away from  ποδας ), "Dost thou my feet wash?" "Peter, we may suppose, drew his feet up, as he spoke, in his impulsive humility" (Bernard).

 I ... thou ( εγω ... συ ). Jesus repeats the pronouns used by Peter in similar contrast.

 Not now ( ουκ αρτ ). Just now  αρτ means (9:19, 25). Used again by Jesus (verse 33) and Peter (verse 37).

 But thou shalt understand hereafter ( γνωση δε μετα ταυτα ). Future middle of  γινωσκω (instead of the verb  οιδα ) to know by experience. "Thou shalt learn after these things," even if slowly.

 Thou shalt never wash my feet ( ου μη νιψηις μου τους ποδας εις τον αιωνα ). Strong double negative  ου μη with first aorist active subjunctive of  νιπτω with  εις τον αιωνα (for ever) added and  μου (my) made emphatic by position. Peter's sudden humility should settle the issue, he felt.

 If I wash thee not ( εαν μη νιψω σε ). Third-class condition with  εαν μη (negative). Jesus picks up the challenge of Peter whose act amounted to irreverence and want of confidence. "The first condition of discipleship is self-surrender" (Westcott). So "Jesus, waiting with the basin" (Dods), concludes.

 Thou hast no part with me ( ουκ εχεις μερος μετ' εμου ). Not simply here at the supper with its fellowship, but in the deeper sense of mystic fellowship as Peter was quick to see. Jesus does not make foot-washing essential to spiritual fellowship, but simply tests Peter's real pride and mock-humility by this symbol of fellowship.

 Not my feet only, but also my hands and my head ( μη τους ποδας μου μονον αλλα κα τας χειρας κα την κεφαλην ). Nouns in the accusative case object of  νιψον understood. Peter's characteristic impulsiveness that does not really understand the Master's act. "A moment ago he told his Master He was doing too much: now he tells Him He is doing too little" (Dods).

 He that is bathed ( ο λελουμενος ). Perfect passive articular participle of  λουω, to bathe the whole body (Ac 9:37).

 Save to wash his feet ( ε μη τους ποδας νιψασθα ). Aleph and some old Latin MSS. have only  νιψασθα, but the other words are genuine and are really involved by the use of  νιψασθα (first aorist middle infinitive of  νιπτω, to wash parts of the body) instead of  λουσασθα, to bathe the whole body (just used before). The guest was supposed to bathe ( λουω ) before coming to a feast and so only the feet had to be washed ( νιπτω ) on removing the sandals.

 Clean ( καθαρος ). Because of the bath. For  καθαρος meaning external cleanliness see Mt 23:26; 27:59; but in Joh 15:3 it is used for spiritual purity as here in "ye are clean" ( καθαρο ).

 Every whit ( ολος ). All of the body because of the bath. For this same predicate use of  ολος see 9:34.

 But not all ( αλλ' ουχ παντες ). Strongly put exception ( ουχ ). Plain hint of the treachery of Judas who is reclining at the table after having made the bargain with the Sanhedrin (Mr 14:11). A year ago Jesus knew that Judas was a devil and said to the apostles: "One of you is a devil" (6:64, 70). But it did not hurt them then nor did they suspect each other then or now. It is far-fetched to make Jesus here refer to the cleansing power of his blood or to baptism as some do.

 For he knew him that should betray him ( ηιδε γαρ τον παραδιδοντα αυτον ). Past perfect  ηιδε used as imperfect. Jesus had known for a year at least (6:64, 70) and yet he treated Judas with his usual courtesy. The articular present participle of  παραδιδωμ, "the betraying one," for Judas was already engaged in the process. Did Judas wince at this thrust from Jesus?

 Sat down again ( ανεπεσεν παλιν ). Second aorist active indicative of  αναπιπτω, old compound verb to fall back, to lie down, to recline.  Παλιν (again) can be taken either with  ανεπεσεν, as here, or with  ειπεν (he said again).

 Know ye what I have done to you? ( γινωσκετε τ πεποιηκα υμιν; ). "Do ye understand the meaning of my act?" Perfect active indicative of  ποιεω with dative case ( υμιν ). It was a searching question, particularly to Simon Peter and Judas.

 Ye ( υμεις ). Emphatic.

 Call me ( φωνειτε με ). "Address me."  Φωνεω regular for addressing one with his title (1:48).

 Master ( Hο διδασκαλος ). Nominative form (not in apposition with  με accusative after  φωνειτε ), but really vocative in address with the article (called titular nominative sometimes) like  Hο Κυριος κα ο θεος μου in 20:28. "Teacher." See 11:28 for Martha's title for Jesus to Mary.

 Lord ( Hο Κυριος ). Another and separate title. In 1:38 we have  Διδασκαλε (vocative form) for the Jewish  Ραββε and in 9:36, 38  Κυριε for the Jewish Mari. It is significant that Jesus approves ( καλως, well) the application of both titles to himself as he accepts from Thomas the terms  κυριος and  θεος.

 For I am ( ειμ γαρ ). Jesus distinctly claims here to be both Teacher and Lord in the full sense, at the very moment when he has rendered this menial, but symbolic, service to them. Here is a hint for those who talk lightly about "the peril of worshipping Jesus!"

 If I then ( ε ουν εγω ). Argumentative sense of  ουν (therefore). Condition of first class, assumed to be true, with first aorist active indicative of  νιπτω, "If I, being what I am, washed your feet" (as I did).

 Ye also ought ( κα υμεις οφειλετε ). The obligation rests on you a fortiori. Present active indicative of the old verb  οφειλω, to owe a debt (Mt 18:30). The mutual obligation is to do this or any other needed service. The widows who washed the saints' feet in 1Ti 5:10 did it "as an incident-of their hospitable ministrations" (Bernard). Up to 1731 the Lord High Almoner in England washed the feet of poor saints (pedilavium) on Thursday before Easter, a custom that arose in the fourth century, and one still practised by the Pope of Rome.

 An example ( υποδειγμα ). For the old  παραδειγμα (not in N.T.), from  υποδεικνυμ, to show under the eyes as an illustration or warning (Mt 3:7), common in the papyri for illustration, example, warning, here only in John, but in Jas 5:10; 2Pe 2:6; Heb 4:11; 8:5; 9:26. Peter uses  τυπο (1Pe 5:3) with this incident in mind. In Jude 1:7  δειγμα (without  υπο ) occurs in the sense of example.

 That ye also should do ( ινα κα υμεις ποιητε ). Purpose clause with  ινα and the present active subjunctive of  ποιεω (keep on doing). Doing what? Does Jesus here institute a new church ordinance as some good people today hold? If so, it is curious that there is no record of it in the N.T. Jesus has given the disciples an object lesson in humility to rebuke their jealousy, pride, and strife exhibited at this very meal. The lesson of the "example" applies to all the relations of believers with each other. It is one that is continually needed.

 Is not greater ( ουκ εστιν μειζων ). Comparative adjective of  μεγας (greater) followed by the ablative case  κυριου (contrast between slave, lord) and  του πεμψαντος (articular participle of  πεμπω, to send, with contrast with apostle, "one sent" ( αποστολος ) from  αποστελλω ). Jesus here enforces the dignity of service. In Lu 22:27 Jesus argues this point a bit. In Lu 6:40 the contrast is between the pupil and the teacher, though some pupils consider themselves superior to the teacher. In Mt 10:24 Jesus uses both forms of the saying (pupil and slave). He clearly repeated this  λογιον often.

 If ye know ( ε οιδατε ). Condition of first class assumed as true,  ε and present ( οιδατε used as present) active indicative.

 If ye do ( εαν ποιητε ). Third-class condition,  εαν and present active subjunctive, assumed as possible, "if ye keep on doing." Both conditions with the one conclusion coming in between, "happy are ye." Just knowing does not bring happiness nor just occasional doing.

 Not of you all ( ου περ παντων ). As in verse 11, he here refers to Judas whose treachery is no surprise to Jesus (6:64, 70).

 Whom I have chosen ( τινας εξελεξαμην ). Indirect question, unless  τινας is here used as a relative like  ους. The first aorist middle indicative of  εκλεγω is the same form used in 6:70. Jesus refers to the choice (Lu 6:13  εκλεξαμενος, this very word again) of the twelve from among the large group of disciples.  Θατ θε σχριπτυρε μιγτ βε φυλφιλλεδ ( αλλ' ινα η γραφη πληρωθη ). See the same clause in 17:12. Purpose clause with  ινα and first aorist passive subjunctive of  πληροω. This treachery of Judas was according to the eternal counsels of God (12:4), but none the less Judas is responsible for his guilt. For a like elliptical clause see 9:3; 15:25. The quotation is from the Hebrew of Ps 41:9.

 He that eateth ( ο τρωγων ). Present active participle of old verb to gnaw, to chew, to eat, in N.T. only in John (6:54, 56, 57, 58; 13:18) and Mt 26:38. LXX has here  ο εσθιων.

 Lifted up his heel against me ( επηρεν επ' εμε την πτερναν αυτου ). First aorist active indicative of  επαιρω.  Πτερνα, old word for heel, only here in N.T. The metaphor is that of kicking with the heel or tripping with the heel like a wrestler. It was a gross breach of hospitality to eat bread with any one and then turn against him so. The Arabs hold to it yet.

 From henceforth ( απ' αρτ ). "From now on," as in 14:7; Mt 23:39; Re 14:13.

 Before it come to pass ( προ του γενεσθα ).  Προ with ablative of the articular second aorist middle infinitive  γινομα (before the coming to pass).

 When it is come to pass ( οταν γενητα ). Indefinite relative clause with  οταν and the second aorist middle subjunctive of  γινομα, "whenever it does come to pass."

 That ye may believe ( ινα πιστευητε ). Purpose clause with  ινα and present active subjunctive of  πιστευω, "that ye may keep on believing." Cf. Isa 48:5.

 That I am he ( οτ εγω ειμ ). As Jesus has repeatedly claimed to be the Messiah (8:24, 58, etc.). Cf. also 14:29 ( πιστευσητε here); 16:4.

 Whomsoever I send ( αν τινα πεμψω ). More precisely, "If I send any one" (third-class condition,  αν=εαν and  τινα, indefinite pronoun accusative case, object of  πεμψω, first aorist active subjunctive of  πεμπω, to send). This use of  ε τις or  εαν τις (if any one) is very much like the indefinite relative  οστις and  ος αν (or  εαν ), but the idiom is different. In Mr 8:34f. we have both  ε τις θελε and  ος εαν while in Joh 14:13f. we find  οτ αν and  εαν τ (Robertson, Grammar, p. 956).

 He was troubled in the spirit ( εταραχθη το πνευματ ). First aorist passive indicative of  ταρασσω and the locative case of  πνευμα. See already 11:33; 12:27 for this use of  ταρασσω for the agitation of Christ's spirit. In 14:1, 27 it is used of the disciples. Jesus was one with God (5:19) and yet he had our real humanity (1:14).

 Testified ( εμαρτυρησεν ). First aorist active indicative of  μαρτυρεω, definite witness as in 4:44; 18:37.

 One of you shall betray me ( εις εξ υμων παραδωσε με ). Future active of  παραδιδωμ, to betray, the word so often used of Judas. This very language occurs in Mr 14:18; Mt 26:21 and the idea in Lu 22:21. Jesus had said a year ago that "one of you is a devil" (Joh 6:70), but it made no such stir then. Now it was a bolt from the blue sky as Jesus swept his eyes around and looked at the disciples.

 Looked one on another ( εβλεπον εις αλληλους ). Inchoative imperfect of  βλεπω, "began to glance at one another in bewilderment (doubting,  απορουμενο, present passive participle of  απορεω, to be at a loss, to lose one's way,  α privative and  πορος, way). They recalled their strife about precedence and Judas betrayed nothing.

 Concerning whom he spake ( περ τινος λεγε ). Indirect question retaining present active indicative  λεγε. See same note in Mr 14:19; Mt 26:22; Lu 22:23.

 Was at the table reclining in Jesus' bosom ( ην ανακειμενος εν τω κολπω του Ιησου ). No word for "table" in the text. Periphrastic imperfect of  ανακειμα, to lie back, to recline.  Κολπος usual word for bosom (1:18).

 Whom Jesus loved ( ον ηγαπα Ιησους ). Imperfect active of  αγαπαω, John's description of himself of which he was proud (19:26; 20:2; 21:7, 20), identified in 21:24 as the author of the book and necessarily one of the twelve because of the "explicit" (Bernard) language of Mark (Mr 14:17; Lu 22:14). John son of Zebedee and brother of James. At the table John was on the right of Jesus lying obliquely so that his head lay on the bosom of Jesus. The centre, the place of honour, Jesus occupied. The next place in rank was to the left of Jesus, held by Peter (Westcott) or by Judas (Bernard) which one doubts.

 Beckoneth ( νευε ). Old verb to nod, in N.T. only here and Ac 24:10. They were all looking in surprise at each other.

 Tell us who it is of whom he speaketh ( ειπε τις εστιν περ ου λεγε ). Second aorist active imperative with indirect question ( τις ) and relative clause ( περ ου ). Peter was cautious, but could not contain his curiosity. John in front of Jesus was in a favourable position to have a whispered word with him.

 Breast ( στηθος ). As in 21:20; Lu 18:13 in place of  κολπον (verse 23). This is the moment represented in Leonardo da Vinci's "Last Supper," only he shows the figures like the monks for whom he painted it.

 He ( εκεινος ). "That one" (John).

 Leaning back ( αναπεσων ). Second aorist active participle of  αναπιπτω, to fall back.

 As he was ( ουτως ). "Thus." It was easily done.

 He ( εκεινος ). Emphatic pronoun again.

 For whom I shall dip the sop ( ω εγω βαψω το ψωμιον ). Dative case of the relative ( ω ) and future active of  βαπτω, to dip (Lu 16:24).  Ψωμιον is a diminutive of  ψωμος, a morsel, a common Koine word (in the papyri often), in N.T. only in this passage. It was and is in the orient a token of intimacy to allow a guest to dip his bread in the common dish (cf. Ru 2:14). So Mr 14:20. Even Judas had asked: "Is it I?" (Mr 14:19; Mt 26:22).

 Giveth it to Judas ( διδωσιν Ιουδα ). Unobserved by the others in spite of Christ's express language, because "it was so usual a courtesy" (Bernard), "the last appeal to Judas' better feeling" (Dods). Judas now knew that Jesus knew his plot.

 Then entered Satan into him ( τοτε εισηλθεν εις εκεινον ο Σατανας ). The only time the word Satan occurs in the Gospel. As he had done before (13:2; Lu 22:3) until Christ considered him a devil (6:70). This is the natural outcome of one who plays with the devil.

 That thou doest, do quickly ( Hο ποιεις ποιησον ταχειον ). Aorist active imperative of  ποιεω. "Do more quickly what thou art doing."  Ταχειον is comparative of  ταχεως (Joh 11:31) and in N.T. only here, 20:4; Heb 13:19, 23. See the eagerness of Jesus for the passion in Lu 12:50.

 No one knew ( ουδεις εγνω ). Second aorist active indicative of  γινωσκω. The disciples had not yet perceived the treacherous heart of Judas.

 Some thought ( τινες εδοκουν ). Imperfect active of  δοκεω. Mere inference in their ignorance.

 The bag ( το γλωσσοκομον ). See on 12:6 for this word.

 What things we have need of ( ων χρειαν εχομεν ). Antecedent ( ταυτα ) of the relative ( ον ) not expressed.

 For the feast ( εις την εορτην ). The feast of unleavened bread beginning after the passover meal and lasting eight days. If this was twenty-four hours ahead of the passover meal, there was no hurry for next day would be in ample time.

 Or that he should give something to the poor ( η τοις πτωχοις ινα τ δω ). Another alternative in their speculation on the point. Note prolepsis of  τοις πτωχοις (dative case) before  ινα δω (final clause with  ινα and second aorist active subjunctive of  διδωμ ).

 Having received the sop ( λαβων το ψωμιον ). Second aorist active participle of  λαμβανω. Judas knew what Jesus meant, however ignorant the disciples. So he acted "straightway" ( ευθυς ).

 And it was night ( ην δε νυξ ). Darkness falls suddenly in the orient. Out into the terror and the mystery of this dreadful night (symbol of his devilish work) Judas went.

 Now ( νυν ). Now at last, the crisis has come with a sense of deliverance from the presence of Judas and of surrender to the Father's will (Westcott).

 Is glorified ( εδοξασθη ). First aorist passive of  δοξαζω, consummation of glory in death both for the Son and the Father. For this verb in this sense see already 7:39; 12:16 and later 17:3. Four times here in verses 31f.

 In himself ( εν αυτω ). Reflexive pronoun. God is the source of the glory (17:5) and is the glory succeeding the Cross (the glory with the Father in heaven).

 And straightway ( κα ευθυς ). No postponement now. First and quickly the Cross, then the Ascension.

 Little children ( τεκνια ). Diminutive of  τεκνα and affectionate address as Jesus turns to the effect of his going on these disciples. Only here in this Gospel, but common in I John (1Jo 2:1, etc.), and nowhere else in N.T.

 Yet a little while ( ετ μικρον ). Accusative of extent of time. See also 7:33; 8:21 (to which Jesus here refers); 16:16-19.

 So now I say unto you ( κα υμιν λεγω αρτ ). This juncture point ( αρτ ) of time relatively to the past and the future (9:25; 16:12, 31).

 New ( καινην ). First, in contrast with the old ( αρχαιος,  παλαιος ), the very adjective used in 1Jo 2:7) of the "commandment" ( εντολην ) at once called old ( παλαια ). They had had it a long time, but the practice of it was new. Jesus does not hesitate, like the Father, to give commandments (15:10, 12).

 That ye love one another ( ινα αγαπατε αλληλους ). Non-final use of  ινα with present active subjunctive of  αγαπαω, the object clause being in the accusative case in apposition with  εντολην. Note the present tense (linear action), "keep on loving."

 Even as ( καθως ). The measure of our love for another is set by Christ's love for us.

 By this ( εν τουτω ). Locative case with  εν, "In this way," viz., "if ye have love" ( εαν αγαπην εχητε ), condition of third class (in apposition with  εν τουτω ) with  εαν and present active subjunctive of  εχω ("keep on having love"). See 17:23 where Jesus prays for mutual love among the disciples "that the world may know" that the Father sent him. Jerome (ad Galat. vi. 10) says that in his extreme old age John repeated often this command of Jesus and justified it: "Because it is the Lord's commandment; and if it be fulfilled it is enough." See also 14:31. Tertullian (Apol. 39) urges it also as proof of being disciples. Hatred of one another per contra, is an argument that we are  νοτ disciples (learners) of Jesus.

 Whither goest thou? ( που υπαγεισ; ). Peter is puzzled just as the Pharisees were twice (7:35; 8:21f.).

 "Why can I not follow thee even now?" ( δια τ ου δυναμα σο ακολουθειν αρτι; ). The use of  αρτ (right now, this minute) instead of  νυν (at this time, verse 36) illustrates the impatience of Peter.

 I will lay down my life for thee ( τεν ψυχην μου υπερ σου θησω ). Future active indicative of  τιθημ. Peter, like the rest, had not yet grasped the idea of the death of Christ, but, like Thomas (11:16), he is not afraid of danger. He had heard Christ's words about the good shepherd (10:11) and knew that such loyalty was the mark of a good disciple.

 Wilt thou lay down? ( θησεισ; ). Jesus picks up Peter's very words and challenges his boasted loyalty. See such repetition in 16:16f.,31; 21:17.

 Shall not crow ( φωνηση ). Aorist active subjunctive of  φωνεω, to use the voice, used of animals and men. Note strong double negative  ου μη. Mark adds  δις (twice). John's report is almost identical with that in Lu 22:34. The other disciples joined in Peter's boast (Mr 14:31; Mt 26:35).

 Till thou hast denied ( εως ου αρνηση ). Future middle indicative or aorist middle subjunctive second person singular (form identical) with compound conjunction  εως ου (until which time), "till thou deny or deniest" (futurum exactum needless). Peter is silenced for the present. They all "sat astounded and perplexed" (Dods).

‏ John 14

 Let not your heart be troubled ( μη ταρασσεσθω υμων η καρδια ). Not here the physical organ of life (Lu 21:34), but the seat of spiritual life ( πνευμα, ψυχη ), the centre of feeling and faith (Ro 10:10), "the focus of the religious life" (Vincent) as in Mt 22:37. See these words repeated in 14:27. Jesus knew what it was to have a "troubled" heart (11:33; 13:31) where  ταρασσω is used of him. Plainly the hearts of the disciples were tossed like waves in the wind by the words of Jesus in 13:38.

 Ye believe ... believe also ( πιστευετε ... κα πιστευετε ). So translated as present active indicative plural second person and present active imperative of  πιστευω. The form is the same. Both may be indicative (ye believe ... and ye believe), both may be imperative (believe ... and believe or believe also), the first may be indicative (ye believe) and the second imperative (believe also), the first may be imperative (keep on believing) and the second indicative (and ye do believe, this less likely). Probably both are imperatives (Mr 11:22), "keep on believing in God and in me."

 Mansions ( μονα ). Old word from  μενω, to abide, abiding places, in N.T. only here and verse 23. There are many resting-places in the Father's house ( οικια ). Christ's picture of heaven here is the most precious one that we possess. It is our heavenly home with the Father and with Jesus.

 If it were not so ( ε δε μη ). Ellipsis of the verb (Mr 2:21; Re 2:5, 16; Joh 14:11). Here a suppressed condition of the second class (determined as unfulfilled) as the conclusion shows.

 I would have told you ( ειπον αν υμιν ). Regular construction for this apodosis ( αν and aorist--second active--indicative).

 For I go ( οτ πορευομα ). Reason for the consolation given, futuristic present middle indicative, and explanation of his words in 13:33 that puzzled Peter so (13:36f.).

 To prepare a place for you ( ετοιμασα τοπον υμιν ). First aorist active infinitive of purpose of  ετοιμαζω, to make ready, old verb from  ετοιμος. Here only in John, but in Mr 10:40 (Mt 20:23). It was customary to send one forward for such a purpose (Nu 10:33). So Jesus had sent Peter and John to make ready (this very verb) for the passover meal (Mr 14:12; Mt 26:17). Jesus is thus our Forerunner ( προδρομος ) in heaven (Heb 6:20).

 If I go ( εαν πορευθω ). Third-class condition ( εαν and first aorist passive subjunctive of  πορευομα ).

 And prepare ( κα ετοιμασω ). Same condition and first aorist active subjunctive of the same verb  ετοιμαζω.

 I come again ( παλιν ερχομα ). Futuristic present middle, definite promise of the second coming of Christ.

 And will receive you unto myself ( κα παραλημψομα υμας προς εμαυτον ). Future middle of  παραλαμβανω. Literally, "And I shall take you along ( παρα- ) to my own home" (cf. 13:36). This blessed promise is fulfilled in death for all believers who die before the Second Coming. Jesus comes for us then also.

 That where I am there ye may be also ( ινα οπου ειμ εγω κα υμεις ητε ). Purpose clause with  ινα and present active subjunctive of  ειμ. This the purpose of the departure and the return of Christ. And this is heaven for the believer to be where Jesus is and with him forever.

 Ye know the way ( οιδατε την οδον ). Definite allusion to the puzzle of Peter in 13:36f. The path to the Father's house is now plain.

 Whither ( που )-- how ( πως ). It is Thomas, not Peter (13:36f.) who renews the doubt about the destination of Jesus including the path or way thither ( την οδον ). Thomas is the spokesman for the materialistic conception then and now.

 I am the way, and the truth, and the life ( Εγω ειμ η οδος κα η αληθεια κα η ζωη ). Either of these statements is profound enough to stagger any one, but here all three together overwhelm Thomas. Jesus had called himself "the life" to Martha (11:25) and "the door" to the Pharisees (10:7) and "the light of the world" (8:12). He spoke "the way of God in truth" (Mr 12:14). He is the way to God and the only way (verse 6), the personification of truth, the centre of life.

 Except by me ( ε μη δι' εμου ). There is no use for the Christian to wince at these words of Jesus. If he is really the Incarnate Son of God (1:1, 14, 18, they are necessarily true.

 If ye had known me ( ε εγνωκειτε με ). Past perfect indicative of  γινωσκω, to know by personal experience, in condition of second class as is made plain by the conclusion ( αν ηιδετε ) where  οιδα, not  γινωσκω is used. Thomas and the rest had not really come to know Jesus, much as they loved him.

 From henceforth ye know him ( απ' αρτ γινωσκετε αυτον ). Probably inchoative present active indicative, "ye are beginning to know the Father from now on."

 And have seen him ( κα εωρακατε ). Perfect active indicative of  οραω. Because they had seen Jesus who is the Son of God, the Image of God, and like God (1:18). Hence God is like Jesus Christ. It is a bold and daring claim to deity. The only intelligible conception of God is precisely what Jesus here says. God is like Christ.

 Show us ( δειξον ημιν ). Philip now speaks up, possibly hoping for a theophany (Ex 33:18f.), certainly not grasping the idea of Jesus just expressed.

 So long time ( τοσουτον χρονον ). Accusative of extent of time.

 And dost thou not know me? ( κα ουκ εγνωκας με; ). Perfect active indicative of  γινωσκω. Jesus patiently repeats his language to Philip with the crisp statement: "he that hath seen me hath seen the Father" ( ο εωρακως εμε εωρακεν τον πατερα ). Perfect active participle and perfect active indicative of  οραω, state of completion.

 Thou ( συ ). Emphatic--After these years together.

 Believest thou not? ( ου πιστευεισ; ). Jesus had a right to expect greater faith from these men than from the blind man (9:35) or Martha (11:27). His words in 14:1 are clearly needed. This oneness with the Father Jesus had already stated (10:38) as shown by his "words" ( ρηματα ) and his "works" ( εργα ). Cf. 3:34; 5:19; 6:62.

 Believe me ( πιστευετε μο ). Repeated appeal (present active imperative of  πιστευω ) as in 14:1 to his disciples and as he had done with the hostile Jews to be influenced by his "works" at any rate (10:38).

 Shall he do also ( κακεινος ποιησε ). Emphatic pronoun  εκεινος, "that one also."

 Greater works than these ( μειζονα τουτων ). Comparative adjective neuter plural from  μεγας with ablative case  τουτων. Not necessarily greater miracles and not greater spiritual works in quality, but greater in quantity. Cf. Peter at Pentecost and Paul's mission tours. "Because I go" ( οτ εγω πορευορνα ). Reason for this expansion made possible by the Holy Spirit as Paraclete (16:7).

 Whatsoever ye shall ask ( οτ αν αιτησητε ). Indefinite relative clause with  οτ (neuter accusative singular of  οστις ),  αν and the aorist active subjunctive of  αιτεω. This is an advance thought over verse 12.

 In my name ( εν τω ονοματ μου ). First mention of his "name" as the open sesame to the Father's will. See also 14:26; 15:16; 16:23, 24, 26.

 That will I do ( τουτο ποιησω ). The Father answers prayers (15:16; 16:23), but so does the Son (here and verse 14). The purpose ( ινα clause with first aorist passive subjunctive of  δοξαζω ) is "that the Father may be glorified in the Son." Plead Christ's name in prayer to the Father.

 If ye shall ask me anything in my name ( εαν τ αιτησητε με εν τω ονοματ μου ). Condition of third class with  εαν and first aorist active subjunctive of  αιτεω. The use of  με (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 16:23. If it is genuine, as seems likely, here is direct prayer to Jesus taught as we see it practiced by Stephen in Ac 7:59; and in Re 22:20.

 If ye love me ( εαν αγαπατε με ). Third-class condition "if ye keep on loving (present active subjunctive, same contract form as indicative) me." Cf. verse 23.

 Ye will keep ( τηρησετε ). Future active of  τηρεω, not aorist imperative  τηρησατε (keep) as some MSS. have. For this phrase see also 8:51; 14:23, 24; 14:20; 1Jo 2:5. Continued love prevents disobedience.

 And I will pray the Father ( καγω ερωτησω τον πατερα ).  Ερωταω for prayer, not question (the old use), also in 16:23 (prayer to Jesus in same sense as  αιτεω ), 26 (by Jesus as here); 17:9 (by Jesus), "make request of."

 Another Comforter ( αλλον παρακλητον ). Another of like kind ( αλλον, not  ετερον ), besides Jesus who becomes our Paraclete, Helper, Advocate, with the Father (1Jo 2:1, Cf. Ro 8:26f.). This old word (Demosthenes), from  παρακαλεω, was used for legal assistant, pleader, advocate, one who pleads another's cause (Josephus, Philo, in illiterate papyrus), in N.T. only in John's writings, though the idea of it is in Ro 8:26-34. Cf. Deissmann, Light, etc., p. 336. So the Christian has Christ as his Paraclete with the Father, the Holy Spirit as the Father's Paraclete with us (Joh 14:16, 26; 15:26; 16:7; 1Jo 2:1).

 For ever ( εις τον αιωνα ). This the purpose ( ινα ) in view and thus Jesus is to be with his people here forever (Mt 28:20). See 4:14 for the idiom.

 The Spirit of truth ( το πνευμα της αληθειας ). Same phrase in 15:27; 16:13; 1Jo 4:6, "a most exquisite title" (Bengel). The Holy Spirit is marked by it (genitive case), gives it, defends it (cf. 1:17), in contrast to the spirit of error (1Jo 4:6).

 Whom ( ο ). Grammatical neuter gender ( ο ) agreeing with  πνευμα (grammatical), but rightly rendered in English by "whom" and note masculine  εκεινος (verse 26). He is a person, not a mere influence.

 Cannot receive ( ου δυνατα λαβειν ). Left to itself the sinful world is helpless (1Co 2:14; Ro 8:7f.), almost Paul's very language on this point. The world lacks spiritual insight ( ου θεωρε ) and spiritual knowledge ( ουδε γινωσκε ). It failed to recognize Jesus (1:10) and likewise the Holy Spirit.

 Ye know him ( υμεις γινωσκετε αυτο ). Emphatic position of  υμεις (ye) in contrast with the world (15:19), because they have seen Jesus the Revealer of the Father (verse 9).

 Abides ( μενε ). Timeless present tense.

 With you ( παρ' υμιν ). "By your side," "at home with you," not merely "with you" ( μεθ' υμων ) "in the midst of you."

 In you ( εν υμιν ). In your hearts. So note  μετα (16),  παρα, εν.

 I will not leave ( ουκ αφησω ). Future active of  αφιημ, to send away, to leave behind.

 Desolate ( ορφανους ). Old word ( ορφος, Latin orbus), bereft of parents, and of parents bereft of children. Common in papyri of orphan children. In 13:33 Jesus called the disciples  τεκνια (little children), and so naturally the word means "orphans" here, but the meaning may be "helpless" (without the other Paraclete, the Holy Spirit). The only other N.T. example is in Jas 1:27 where it means "fatherless."

 I come ( ερχομα ). Futuristic present as in verse 3.

 But ye behold me ( υμεις δε θεωρειτε με ). Emphatic position of  υμεις (ye) in contrast to the blind, unseeing world. Cf. 13:33; 16:10, 16.

 Because I live, ye shall live also ( οτ εγω ζω κα υμεις ζησετε ). This is our blessed guarantee of immortal, eternal life, the continued living of Jesus. He is the surety of a better covenant (Heb 7:22), the Risen Christ Jesus. He had said it before (6:57).

 In that day ( εν εκεινη τη ημερα ). The New Dispensation of the Holy Spirit, beginning with Christ's Resurrection and the Coming of the Holy Spirit at pentecost.

 Shall know ( γνωσεσθε ). Future middle of  γινωσκω. Chapters 1 to 3 of Acts bear eloquent witness to these words.

 He it is that loveth me ( εκεινος εστιν ο αγαπων με ). Emphatic demonstrative pronoun  εκεινος: "that is the one who loves me."

 And will manifest myself unto him ( κα εμφανισω αυτω εμαυτον ). Future active of  εμφανιζω, old verb from  εμφανης (Ac 10:40; Ro 10:20). The Unseen and Risen Christ will be a real and spiritual Presence to the obedient and loving believer.

 Not Iscariot ( ουχ ο Ισκαριωτης ). Judas Iscariot had gone (13:30), but John is anxious to make it clear that this Judas (common name, two apostles also named James) was not the infamous traitor. He is also called Thaddaeus or Lebbaeus (Mr 3:17; Mt 10:3) and the brother (or son) of James (6:15; Ac 1:13). This is the fourth interruption of the talk of Jesus (by Peter, 13:36; by Thomas, 14:5; by Philip, 14:8; by Judas, 14:22).

 And not to the world ( κα ουχ τω κοσμω ). Judas caught at the word  εμφανιζω in verse 21 as perhaps a Messianic theophany visible to all the world as at the judgment (5:27f.). He seems to suspect a change of plan on the part of Jesus ( τ γεγονεν οτ =how has it happened that).

 If a man love me ( εαν τις αγαπα με ). Condition of third class with  εαν and present active subjunctive, "if one keep on loving me." That is key to the spiritual manifestation ( εμφανιζω ).

 We will come ( ελευσομεθα ). Future middle of  ερχομα and first person plural (the Father and I), not at the judgment, but here and now.

 And make our abode with him ( κα μονην παρ' αυτω ποιησομεθα ). See verse 2 for the word  μονη (dwelling, abiding place). If the Holy Spirit "abides" ( μενε, verse 17) in you, that heart becomes a temple ( ναος ) of the Holy Spirit (1Co 3:16f.), and so a fit dwelling place for the Father and the Son, a glorious and uplifting reality.

 He that loveth me not ( ο μη αγαπων με ). Present active articular participle of  αγαπαω with negative  μη, "the one who keeps on not loving me."

 Is not mine, but the Father's ( ουκ εστιν εμοσ, αλλα του πατρος ). Predicative possessive pronoun  εμος and the predicate genitive of possession  πατρος.

 Have I spoken ( λελαληκα ). Perfect active indicative of  λαλεω, for permanent keeping ( τηρεω verse 23).

 While yet abiding with you ( παρ' υμιν μενων ). Present active participle, no "yet" ( ετ ) in the Greek, "while remaining beside ( παρ' ) you" before departing for the coming of the other Paraclete.

 Whom ( ο ). Grammatical neuter, but "whom" is correct translation. The Father will send the Holy Spirit (14:16; Lu 24:49; Ac 2:33), but so will the Son (Joh 15:26; 16:7) as Jesus breathes the Holy Spirit upon the disciples (20:22). There is no contradiction in this relation of the Persons in the Trinity (the Procession of the Holy Spirit). Here the Holy Spirit (full title as in Mr 3:29; Mt 12:32; Lu 12:10) is identified with the Paraclete.

 He ( εκεινος ). Emphatic demonstrative pronoun and masculine like  παρακλητος.

 Shall teach you all things ( υμας διδαξε παντα ). The Holy Spirit knows "the deep things of God" (1Co 2:10) and he is our Teacher in the Dispensation of the Holy Spirit of both new truth (verse 25) and old.

 Bring to your remembrance ( υπομνησε υμας ). Future active indicative of  υπομιμνησκω, old verb to remind, to recall, here only in this Gospel (cf. 3Jo 1:10; 2Ti 2:14) and with two accusatives (person and thing). After pentecost the disciples will be able better to recall and to understand what Jesus had said (how dull they had been at times) and to be open to new revelations from God (cf. Peter at Joppa and Caesarea).

 My peace ( ειρηνην την εμην ). This is Christ's bequest to the disciples before he goes, the shalom of the orient for greeting and parting, used by Jesus in his appearances after the resurrection (20:19, 21, 26) as in 2Jo 1:3; 3Jo 1:14, but here and in 16:33 in the sense of spiritual peace such as only Christ can give and which his Incarnation offers to men (Lu 2:14).

 Neither let it be fearful ( μεδη δειλιατω ). Added to the prohibition in verse 1, only N.T. example of  δειλιαω (rare word in Aristotle, in a papyrus of one condemned to death), common in LXX, like palpitating of the heart (from  δειλος ).

 I go away, and I come ( υπαγω κα ερχομα ), both futuristic presents (7:33; 14:3, 18).

 If ye loved me ( ε ηγαπατε με ). Second-class condition with the imperfect active of  αγαπαω referring to present time, implying that the disciples are not loving Jesus as they should.

 Ye would have rejoiced ( εχαρητε αν ). Second aorist passive indicative of  χαιρω with  αν, conclusion of second-class condition referring to past time, "Ye would already have rejoiced before this" at Christ's going to the Father (verse 12).

 Greater than I ( μειζων μου ). Ablative case  μου after the comparative  μειζων (from positive  μεγας ). The filial relation makes this necessary. Not a distinction in nature or essence (cf. 10:30), but in rank in the Trinity. No Arianism or Unitarianism here. The very explanation here is proof of the deity of the Son (Dods).

 The prince of the world ( ο του κοσμου αρχων ). Satan as in 12:31 which see.

 But that the world may know ( αλλ' ινα γνω ο κοσμος ). Purpose clause with  ινα and the second aorist active subjunctive of  γινωσκω. Elliptical construction (cf. 9:3; 13:18; 15:25). "But I surrendered myself to death," etc., before  ινα.

 Arise, let us go hence ( εγειρεσθε, αγωμεν εντευθεν ). Imperative present middle of  εγειρω and the volitive (hortatory) subjunctive  αγωμεν (the word used in 11:7, 16) of going to meet death. Apparently the group arose and walked out into the night and the rest of the talk (chs. 15 and 16) and prayer (ch. 17) was in the shadows on the way to Gethsemane.

‏ John 15

 The true vine ( η αμπελος η αληθινη ). "The vine the genuine." Assuming that the Lord's Supper had just been instituted by Jesus the metaphor of the vine is naturally suggested by "the fruit of the vine" (Mr 14:25; Mt 26:29).  Αμπελος in the papyri (Moulton and Milligan's Vocabulary) is sometimes used in the sense of ampelon (vineyard), but not so here. Jesus uses various metaphors to illustrate himself and his work (the light, 8:12; the door, 10:7; the shepherd, 10:11; the vine, 15:1). The vine was common in Palestine. See Ps 80:8f. "On the Maccabean coinage Israel was represented by a vine" (Dods). Jesus is the genuine Messianic vine.

 The husbandman ( ο γεωργος ) as in Mr 12:1; Jas 5:7; 2Ti 2:6. cf. 1Co 3:9,  θεου γεωργιον (God's field).

 Branch ( κλημα ). Old word from  κλαω, to break, common in LXX for offshoots of the vine, in N.T. only here (verses 2-6), elsewhere in N.T.  κλαδος (Mr 4:32, etc.), also from  κλαω, both words meaning tender and easily broken parts.

 In me ( εν εμο ). Two kinds of connexion with Christ as the vine (the merely cosmic which bears no fruit, the spiritual and vital which bears fruit). The fruitless (not bearing fruit,  μη φερον καρπον ) the vine-dresser "takes away" ( αιρε ) or prunes away. Probably (Bernard) Jesus here refers to Judas.

 Cleanseth ( καθαιρε ). Present active indicative of old verb  καθαιρω (clean) as in verse 3, only use in N.T., common in the inscriptions for ceremonial cleansing, though  καθαριζω is more frequent (Heb 10:2).

 That it may bear more fruit ( ινα καρπον πλειονα φερη ). Purpose clause with  ινα and present active subjunctive of  φερω, "that it may keep on bearing more fruit" (more and more). A good test for modern Christians and church members.

 Already ye are clean ( ηδη υμεις καθαρο εστε ). Potentially cleansed (Westcott) as in 13:10 which see and 17:19.

 Abide in me ( μεινατε εν εμο ). Constative aorist active imperative of  μενω. The only way to continue "clean" (pruned) and to bear fruit is to maintain vital spiritual connexion with Christ (the vine). Judas is gone and Satan will sift the rest of them like wheat (Lu 22:31f.). Blind complacency is a peril to the preacher.

 Of itself ( αφ' εαυτου ). As source (from itself) and apart from the vine (cf. 17:17).

 Except it abide ( εαν μη μενη ). Condition of third class with  εαν, negative  μη, and present active (keep on abiding) subjunctive of  μενω. Same condition and tense in the application, "except ye abide in me."

 Ye the branches ( υμεις τα κληματα ). Jesus repeats and applies the metaphor of verse 1.

 Apart from me ( χωρις εμου ). See Eph 2:12 for  χωρις Χριστου. There is nothing for a broken off branch to do but wither and die. For the cosmic relation of Christ see Joh 1:3 ( χωρις αυτου ).

 He is cast forth ( εβληθη εξω ). Timeless or gnomic use of the first aorist passive indicative of  βαλλω as the conclusion of a third-class condition (see also verses 4, 7 for the same condition, only constative aorist subjunctive  μεινητε and  μεινη in verse 7). The apostles are thus vividly warned against presumption. Jesus as the vine will fulfil his part of the relation as long as the branches keep in vital union with him.

 As a branch ( ως το κλημα ).

 And is withered ( εξηρανθη ). Another timeless first aorist passive indicative, this time of  ξηραινω, same timeless use in Jas 1:11 of grass, old and common verb. They gather ( συναγουσιν ). Plural though subject not expressed, the servants of the vine-dresser gather up the broken off branches.

 Are burned ( καιετα ). Present passive singular of  καιω, to burn, because  κληματα (branches) is neuter plural. See this vivid picture also in Mt 13:41f.,49f.

 Ask whatsoever ye will ( ο εαν θελητε αιτησασθε ). Indefinite relative with  εαν and present active subjunctive of  θελω, to wish, to will, and aorist middle imperative of  αιτεω, to ask. This astounding command and promise ( γενησετα, future middle of  γινομα, it will come to pass) is not without conditions and limitations. It involves such intimate union and harmony with Christ that nothing will be asked out of accord with the mind of Christ and so of the Father. Christ's name is mentioned in 15:16; cf. 14:13; 16:23.

 Herein ( εν τουτω ). That is in the vital union and the much fruit bearing. It points here backwards and forwards.

 Is glorified ( εδοξασθη ). Another gnomic or timeless first aorist passive indicative.

 Bear ( φερετε ). Present active subjunctive, "keep on bearing" much fruit.

 And so shall ye be ( κα γενησεσθε ). Rather "become." Future middle indicative of  γινομα, though B D L read  γενησθε (after  ινα like  φερητε ). "Become" my disciples (learners) in the fullest sense of rich fruit-bearing according to the text in

 Abide ( μεινατε ). Constative first aorist active imperative of  μενω, summing up the whole.

 In my love ( εν τη αγαπη τη εμη ). Subjunctive possessive pronoun, "in the love that I have for you." Our love for Christ is the result of Christ's love for us and is grounded at bottom in the Father's love for the world (3:16). John has  εμος 37 times and always in the words of Jesus (Bernard). But he uses  μου also (verse 10).

 Ye will abide ( μενειτε ). Future tense of  μενω, conclusion of the third-class condition ( εαν and first aorist active subjunctive  τηρησητε ). The correlative of 14:15. Each involves the other (love and keeping the commandments of Jesus).

 And abide ( κα μενω ). The high example of Jesus (the Son) in relation to the Father is set before us as the goal.

 That my joy may be in you ( ινα η χαρα η εμη εν υμιν η ). Purpose clause with  ινα and the present subjunctive  η (some MSS. have  μεινη, may remain), Christ's permanent absolute joy in the disciples.

 And that your joy be fulfilled ( Κα η χαρα υμων πληρωθη ). Same construction with first aorist (effective) passive subjunctive of  πληροω, consummation of the process preceding.

 That ye love one another ( ινα αγαπατε αλληλους ). Non-final use of  ινα, introducing a subject clause in apposition with  εντολη (commandment) and the present active subjunctive of  αγαπαω, "that ye keep on loving one another." See 13:34.

 Than this ( ταυτης ). Ablative case after the comparative adjective  μειζονα and feminine agreeing with  της αγαπης (love) understood.

 That a man lay down his life ( ινα τις την ψυχην αυτου θη ). Object clause (non-final use of  ινα in apposition with the ablative pronoun  ταυτης and the second aorist active subjunctive of  τιθημ. For the phrase see 10:11 of the good shepherd. Cf. 1Jo 3:16; Ro 5:7f.

 For his friends ( υπερ των φιλων αυτου ). "In behalf of his friends" and so "in place of his friends." "Self-sacrifice is the high-water mark of love" (Dods). For this use of  υπερ see Joh 11:50; Ga 3:13; 2Co 5:14f.; Ro 5:7f.

 If ye do ( εαν ποιητε ). Condition of third class with  εαν and the present active subjunctive, "if ye keep on doing," not just spasmodic obedience. Just a different way of saying what is in verse 10. Obedience to Christ's commands is a prerequisite to discipleship and fellowship (spiritual friendship with Christ). He repeats it in the Great Commission (Mt 28:20,  ενετειλαμην, I commanded) with the very word used here ( εντελλομα, I command).

 No longer ( ουκετ ). As he had done in 13:16. He was their Rabbi (1:38; 13:13) and Lord (13:13). Paul gloried in calling himself Christ's  δουλος (bond-slave).

 Servants ( δουλους ). Bond-servants, slaves.

 I have called you friends ( υμας ειρηκα φιλους ). Perfect active indicative, permanent state of new dignity. They will prove worthy of it by continued obedience to Christ as Lord, by being good  δουλο. Abraham was called the Friend of God (Jas 2:23). Are we friends of Christ?

 But I chose you ( αλλ' εγω εξελεξαμην υμας ). First aorist middle indicative of  εκλεγω. See this same verb and tense used for the choice of the disciples by Christ (6:70; 13:18; 15:19). Jesus recognizes his own responsibility in the choice after a night of prayer (Lu 6:13). So Paul was "a vessel of choice" ( σκευος εκλογης, Ac 9:15). Appointed ( εθηκα ). First aorist active indicative ( κ aorist) of  τιθημ. Note three present active subjunctives with  ινα (purpose clause) to emphasize continuance ( υπαγητε, keep on going,  φερητε, keep on bearing fruit,  μενη, keep on abiding), not a mere spurt, but permanent growth and fruit-bearing.

 He may give ( δω ). Second aorist active subjunctive of  διδωμ with  ινα (purpose clause). Cf. 14:13 for the same purpose and promise, but with  ποιησω (I shall do). See also 16:23f.,26.

 That ye may love one another ( ινα αγαπατε αλληλους ). Repetition of 13:34; 15:12. This very night the disciples had been guilty of jealousy and wrangling (Lu 22:24; Joh 13:5, 15).

 If the world hateth you ( ε ο κοσμος υμας μισε ). Condition of the first class. As it certainly does.

 Ye know ( γινωσκετε ). Present active second person plural indicative of  γινωσκω or present active imperative (know), same form.

 Hath hated ( μεμισηκεν ). Perfect active indicative, "has hated and still hates."

 Before it hateth you ( πρωτον υμων ). Ablative case  υμων after the superlative  πρωτον as with  πρωτος μου in 1:15.

 The world would love its own ( ο κοσμος αν το ιδιον εφιλε ). Conclusion of second-class condition (determined as unfulfilled), regular idiom with  αν and imperfect indicative in present time.

 But because ye are not of the world ( οτ δε εκ του κοσμου ουκ εστε ). Definite and specific reason for the world's hatred of real Christians whose very existence is a reproach to the sinful world. Cf. 7:7; 17:14; 1Jo 3:13. Does the world hate us? If not, why not? Has the world become more Christian or Christians more worldly?

 Remember ( μνημονευετε ). Present active imperative of  μνημονευω, old verb from  μνημων, in John again in 16:4, 21. See 13:16 for this word.

 If they persecuted me ( ε εμε εδιωξαν ). Condition of first class. They certainly did persecute (first aorist active of  διωκω, to chase like a wild beast like the Latin persequor, our "persecute") Jesus (5:16). They will persecute those like Jesus. Cf. 16:33; Mr 10:30; Lu 21:12; 1Co 4:12; 2Co 4:9; Ga 4:29; 2Ti 3:12 for proof that this prophecy came true. But the alternative is true and is stated by Jesus with a like condition of the first class, "if they kept my word" ( ε τον λογον μου ετηρησαν ). The world does praise the word of Jesus, but dreads to follow it.

 Unto you ( εις υμας ). Like the dative  υμιν (Textus Receptus) as in the papyri and modern Greek (Robertson, Grammar, p. 594).

 For my name's sake ( δια το ονομα μου ). See verse 20. See this same warning and language in Mt 10:22; Mr 13:13; Mt 24:9; Lu 21:17). There is little difference in meaning from  ενεκεν μου (Mr 13:9; Lu 21:12). Loyalty to the name of Christ will bring persecution as they will soon know (Ac 5:41; Php 1:29; 1Pe 4:14). About the world's ignorance of God see Lu 23:34; Ac 3:17; Joh 16:3.

 They had not had sin ( αμαρτιαν ουκ ειχοσαν ). Conclusion of condition of second class without  αν because context makes it clear ( νυν δε ) without it (Robertson, Grammar, p. 1013). The imperfect active indicative with  -οσαν instead of  -ον (also in verse 24) as common in the LXX, and occurs in the papyri and the inscriptions and the Boeotian dialect.

 Excuse ( προφασιν ). Old word (1Th 2:5) either from  προφαινω, to show forth, or  προφημ, to speak forth. Mere pretence, in John only here and verse 24.

 My Father also ( κα τον πατερα μου ). Because Christ reveals God (14:9) and to dishonour Christ is to dishonour God (5:23). The coming of Christ has revealed the weight of sin on those who reject him.

 They have both seen and hated ( κα εωρακασιν κα μεμισηκασιν ). Perfect active indicative of  οραω and  μισεω, permanent attitude and responsibility. The "world" and the ecclesiastics (Sanhedrin) had united in this attitude of hostility to Christ and in reality to God.

 But this cometh to pass ( αλλ' ). Ellipsis in the Greek (no verb), as in 9:3; 13:18.

 In their law ( εν τω νομω αυτων ). Cf. 8:17; 10:34 for this standpoint. "Law" ( νομος ) here is for the whole of Scripture as in 12:34. The allusion is to Ps 69:4 (or Ps 35:19). The hatred of the Jews toward Jesus the promised Messiah (1:11) is "part of the mysterious purpose of God" (Bernard) as shown by  ινα πληρωθη (first aorist passive subjunctive of  πληροω, to fulfil).

 Without a cause ( δωρεαν ). Adverbial accusative of  δωρεα from  διδωμ, gratuitously, then unnecessarily or gratis (in two Koine tablets, Nageli) as here and Ga 2:21.

 When the Comforter is come ( οταν ελθη ο παρακλητος ). Indefinite temporal clause with  οταν and the second aorist active subjunctive of  ερχομα, "whenever the Comforter comes."

 Whom I will send unto you from the Father ( ον εγω πεμψω υμιν παρα του πατρος ). As in 16:7, but in 14:16, 26 the Father sends at the request of or in the name of Jesus. Cf. Lu 24:49; Ac 2:33. This is the Procession of the Holy Spirit from the Father and from the Son.

 Which ( ο ). Grammatical neuter to agree with  πνευμα, and should be rendered "who" like  ο in 14:26.

 Proceedeth from the Father ( παρα του πατρος εκπορευετα ). "From beside the Father" as in the preceding clause.

 He ( εκεινος ). Emphatic masculine pronoun, not neuter ( εκεινο ) though following  ο.

 Shall bear witness of me ( μαρτυρησε περ εμου ). Future active of  μαρτυρεω. This is the mission of the Paraclete (16:14) as it should be ours.

 And ye also bear witness ( κα υμεις δε μαρτυρειτε ). Present active indicative or imperative (do ye bear witness), same form of  μαρτυρεω. "Ye also" as well as the Holy Spirit, ye also when filled with and taught by the Holy Spirit the things concerning Jesus. It is here that Christians fail most.

 Have been ( εστε ). Progressive present of  ειμ, "are with me from the beginning of my ministry as in 14:9. They were chosen to be with Christ (Mr 3:14).

‏ John 16

 That ye should not be made to stumble ( ινα μη σκανδαλισθητε ). Purpose clause with negative  μη and first aorist passive of  σκανδαλιζω, common verb in the Synoptics (Mt 13:21) "the  σκανδαλα of faith, the stumblingblocks which trip up a disciple" (Bernard), in John only 6:61 and here (cf. 1Jo 2:10).

 They shall put you out of the synagogues ( αποσυναγωγους ποιησουσιν υμας ). "They will make you outcasts from the synagogues." Predicate accusative of the compound adjective  αποσυναγωγος for which see 9:22; 12:42.

 Yea ( αλλ' ). Use of  αλλα as co-ordinating conjunction, not adversative.

 That ( ινα ) not in the sense of "when" ( οτε ), but as in 12:23 for God's purpose (Lu 2:34,  οπως ).

 Shall think ( δοξη ). First aorist active subjunctive of  δοκεω. "So blind will he be" (Bernard).

 That he offereth service unto God ( λατρειαν προσφερειν τω θεω ). Infinitive (present active) indirect discourse after  δοξη. For the phrase see Heb 6:1ff.; 8:3ff.; 9:7ff. The rabbis so felt when they crucified Jesus and when they persecuted the disciples (Ac 6:13; 7:57f.). No persecution is more bitter than when done by religious enthusiasts and bigots like the Spanish Inquisition.

 Because ( οτ ). Definite reason for the religious hatred is ignorance of God and Christ as in 15:21.

 Have I spoken ( λελαληκα ). Perfect active indicative as in 15:11; 16:1. Solemn repetition.

 When their hour is come ( οταν ελθη η ωρα αυτων ). Indefinite temporal clause,  οταν with the second aorist active subjunctive of  ερχομα, "whenever their hour comes." The time appointed for these things.

 Now that ( οτ ). Simply "that" (declarative conjunction in indirect discourse. Forewarned is to be forearmed. Cf. 13:19.

 From the beginning ( εξ αρχης ). As in 6:64 but practically like  απ' αρχης in 15:27. While Christ was with them, he was the object of attack (15:18).

 And none of you asketh me ( κα ουδεις εξ υμων ερωτα με ). Adversative use of  κα ="and yet" as in 1:10. Now that they realize that Jesus is going, the thoughts of the disciples turn on themselves and they cease asking the query of Peter (13:36).

 Sorrow hath filled ( η λυπη πεπληρωκεν ). This word is not used of Jesus in the Gospels, in John only in this chapter. Perfect active indicative of  πληροω. They do not see their way to go on without Jesus.

 It is expedient for you ( συμφερε υμιν ). Present active indicative of  συμφερω, old verb to bear together. See 11:50 where the phrase is used by Caiaphas "for us," here "for you" ( υμιν ethical dative).

 That I go away ( ινα εγω απελθω ). Subject clause the subject of  συμφερε,  ινα and second aorist active subjunctive of  απερχομα. The reason ( γαρ ) for this startling statement follows.

 If I go not away ( εαν μη απελθω ). Third-class condition with  εαν and the negative  μη with  απελθω as before.

 Will not come ( ου μη ελθη ). Strong double negative with second aorist active subjunctive of  ερχομα. The Holy Spirit was, of course, already at work in the hearts of men, but not in the sense of witnessing as Paraclete which could only take place after Jesus had gone back to the Father.

 But if I go ( εαν δε πορευθω ). Third-class condition again ( εαν and the first aorist passive subjunctive of  πορευομα ).

 I will send ( πεμψω ). First person future as in 15.

 And he ( κα εκεινος ). Emphatic demonstrative masculine pronoun.

 When he is come ( ελθων ). Second aorist active participle of  ερχομα, "having come" or "coming."

 Will convict the world ( ελεγξε τον κοσμον ). Future active of  ελεγχω, old word for confuting, convicting by proof already in 3:29; 8:46. Jesus had been doing this (7:7), but this is pre-eminently the work of the Holy Spirit and the most needed task today for our complacent age.

 In respect of sin ( περ αμαρτιας ). Concerning the reality of sin as missing the mark and as wronging God and man, and not a mere slip or animal instinct or devoid of moral responsibility or evil. Some scientists and psychologists (Freudians and behaviourists) seem bent on destroying man's sense of sin. Hence crime waves even in youth.

 And of righteousness ( κα περ δικαιοσυνης ). The opposite of "sin" and to be yearned for after conviction. Cf. Ro 1:19-3:21 about the necessity of the God-kind of righteousness and the Sermon on the Mount for Christ's idea of righteousness.

 And of judgment ( κα περ κρισεως ). As certain to come as condemnation because of sin and the lack of righteousness. These are not played out motives in human life, but basal. For this ministry we have the help of the Paraclete. The Paraclete is here spoken of "not as man's advocate with God (1Jo 2:1), but as Christ's advocate with the world" (Bernard).

 Because they believe not on me ( οτ ου πιστευουσιν εις εμε ). Without this conviction by the Paraclete such men actually have a pride of intellectual superiority in refusing to believe on Jesus.

 And ye behold me no more ( κα ουκετ θεωρειτε με ). With the bodily eyes and without the Holy Spirit they are unable to behold Jesus with the spiritual vision (14:19). Without Christ they lose the sense of righteousness as is seen in the "new morals" (immorality, loose views of marriage, etc.).

 Because the prince of this world hath been judged ( οτ ο αρχων του κοσμου τουτου κεκριτα ). Cf. 12:31; 14:31 for the title. Perfect passive indicative of  κρινω. He stands condemned. The sinful world is in his grip, but he will be cast out (12:31).

 But ye cannot bear them now ( αλλ' ου δυνασθε βασταζειν αρτ ). The literal sense of  βασταζω, to bear, occurs in 12:6. For the figurative as here see Ac 15:10. The untaught cannot get the full benefit of teaching (1Co 3:1; Heb 5:11-14). The progressive nature of revelation is a necessity.

 Howbeit ( δε ). One of the most delicate and difficult particles to translate, varying from "and" to "but."

 When he, the Spirit of truth, is come ( οταν ελθη εκεινοσ, το πνευμα της αληθειας ). Indefinite relative clause ( οταν and the second aorist active subjunctive of  ερχομα, no futurum exactum), "whenever he comes." Note  εκεινος (masculine demonstrative pronoun, though followed by neuter  πνευμα in apposition. See 15:26 for this phrase about the Holy Spirit. He shall guide you ( οδηγησε υμας ). Future active of old verb  οδηγεω (from  οδηγος, from  οδος, way,  ηγεομα, to lead). See Ps 24:5 for "lead me into thy truth" ( οδηγησον με εις την αληθειαν σου ). Christ is both the Way and the Truth (14:6) and the Holy Spirit is the Guide who shows the way to the Truth (verse 14). This he does gradually. We are still learning the truth in Christ.

 From himself ( αφ' εαυτου ). In this he is like Christ (1:26; 12:49; 14:10).

 He shall declare ( αναγγελε ). Future active of  αναγγελλω, as in 4:25. See it also repeated in verse 14.

 The things that are yet to come ( τα ερχομενα ). Neuter plural articular participle of  ερχομα, "the coming things." This phrase only here in the N.T. The things already begun concerning the work of the Kingdom (Lu 7:19ff.; 18:30) not a chart of future history. See Lu 7:20; Joh 6:14; 11:27 for  ο ερχομενος (the coming one) used of the Messiah.

 He shall glorify me ( εκεινος εμε δοξασε ). This is the glory of the Holy Spirit, to glorify Jesus Christ.

 For he shall take of mine ( οτ εκ του εμου λημψετα ). Future middle of  λαμβανω and a definite promise of the Spirit's guidance in interpreting Christ. One need only refer to Peter's sermon at pentecost after the coming of the Holy Spirit, to Peter's Epistles, to Paul's Epistles, to Hebrews, to John's Epistles, to see how under the tutelage of the Holy Spirit the disciples grew into the fulness of the knowledge of God in the face of Christ (2Co 6:4).

 Therefore said I ( δια τουτο ειπον ). Jesus explains how and why the Holy Spirit can and will reveal to the disciples what they need to know further concerning him. They had failed so far to understand Christ's words about his death and resurrection. The Holy Spirit as Guide and Teacher will teach them what they can only receive and understand after the resurrection and ascension of Jesus.

 A little while ( μικρον ). The brief period now till Christ's death as in 7:33; 13:33; 14:19.

 Again a little while ( παλιν μικρον ). The period between the death and the resurrection of Jesus (from Friday afternoon till Sunday morning).

 Ye shall see me ( οψεσθε με ). Future middle of  οπτομα, the verb used in 1:51; 16:22 as here of spiritual realities (Bernard), though  θεωρεω is so used in 20:14.

 Some of the disciples ( εκ των μαθητων αυτου ). Ellipsis of time (some) before  εκ as in 7:40. Jesus seemed to contradict himself, for the disciples took both verbs in the same sense and were still puzzled over the going to the Father of 14:3. But they talk to one another, not to Jesus.

 We know not what he saith ( ουκ οιδαμεν τ λαλε ). The questions to Jesus cease and the disciples frankly confess to each other their own ignorance.

 Jesus perceived ( εγνω Ιησους ). Second aorist active indicative of  γινωσκω.

 That they were desirous to ask him ( οτ ηθελον αυτον ερωταιν ). Imperfect active tense of  θελω in indirect discourse instead of the retention of the present  θελουσιν (the usual idiom), just like our English. Their embarrassment was manifest after four inquiries already (Peter, Thomas, Philip, Judas). So Jesus takes the initiative.

 Ye shall weep and lament ( κλαυσετε κα θρηνησετε ). Future active of  κλαιω and  θρηνεω, both old words (for  κλαιω see Joh 11:31, for  θρηνεω see Mt 11:17), both words used of the loud lamentations so common in the east.

 Shall rejoice ( χαρησετα ). Second future passive of  χαιρω in violent contrast. Picture the women on the way to the Cross (Lu 23:27,  εκοπτοντο κα εθρηνουν, two descriptive imperfects) and Mary Magdalene by the tomb (Joh 20:11,  κλαιουσα ).

 Ye shall be sorrowful ( λυπηθησεσθε ). First future passive of  λυπεω, word for inward grief. See the change from sorrow to joy in 20:14-16 when "they disbelieved for joy" (Lu 24:41). So violent was the reaction on the sudden appearance of Jesus.

 A woman ( η γυνη ). "The woman," any woman.

 When she is in travail ( οταν τικτη ). Indefinite temporal clause, "whenever she is about to bear (or give birth),"  οταν and present active subjunctive of  τικτω, common O.T. image for pain.

 Her hour is come ( ηλθεν η ωρα αυτης ). Second aorist active indicative, timeless aorist, "her hour" for giving birth which she knows is like a living death.

 But when she is delivered of the child ( οταν δε γεννηση το παιδιον ). Indefinite temporal clause with  οταν and first aorist active subjunctive of  γενναω. "But whenever she bears the child."

 The anguish ( της θλιψεως ). Genitive case after  μνημονευε of  θλιψις, usual word for tribulation (Mt 13:21).

 Is born ( εγεννηθη ). First aorist (effective) passive indicative of  γενναω.

 And ye therefore now ( κα υμεις ουν νυν ). See 8:38 for like emphasis on

 ye ( υμεις ). The "sorrow" ( λυπην ) is like that of the mother in childbirth (real, but fleeting, with permanent joy following). The metaphor points, of course, to the resurrection of Jesus which did change the grief of the disciples to gladness, once they are convinced that Jesus has risen from the dead.

 But I will see you again ( παλιν δε οψομα υμας ). Future middle of  οραω, to see. In verses 16, 19 Jesus had said "ye shall see me" ( οψεσθε με ), but here we have one more blessed promise, "I shall see you," showing "that we are the objects of God's regard" (Westcott).

 Shall rejoice ( χαρησετα ). Second future passive of  χαιρω.

 Taketh away ( αιρε ). Present active indicative, futuristic present, but B D have  αρε the future active (shall take away). This joy is a permanent possession.

 Ye shall ask me nothing ( εμε ουκ ερωτησετε ). Either in the sense of question (original meaning of  ερωταω ) as in verses 19, 30 since he will be gone or in the sense of request or favours (like  αιτεω in this verse) as in 14:16; Ac 3:2. In verse 26 both  αιτεω and  ερωταω occur in this sense. Either view makes sense here.

 If ye shall ask ( αν τ αιτησητε ). Third-class condition,  αν like  εαν with first aorist active subjunctive of  αιτεω. Note 14:26 for "in my name."

 Hitherto ( εως αρτ ). Up till now the disciples had not used Christ's name in prayer to the Father, but after the resurrection of Jesus they are to do so, a distinct plea for parity with the Father and for worship like the Father.

 May be fulfilled ( η πεπληρωμενη ). Periphrastic perfect passive subjunctive of  πληροω in a purpose clause with  ινα. See 15:11 for some verb (first aorist passive subjunctive with  ινα ) and 1Jo 1:4 for same form as here, emphasizing the abiding permanence of the joy.

 In proverbs ( εν παροιμιαις ). See on 10:6 for this word.

 Shall tell ( απαγγελω ). Future active of  απαγγελλω, to report, correct text and not  αναγγελω (verses 13, 14, 15), as in 1Jo 1:2f.

 Plainly ( παρρησια ). See on 7:13 for this word.

 I say not ( ου λεγω ). "I speak not." Christ did pray for the disciples before his death (Joh 14:16; 17:9, 15, 24) and he prays also for sinners (Lu 23:34; 1Jo 2:1). Here it is the special love of God for disciples of Jesus (Joh 14:21, 23; 17:23; 1Jo 4:19). Note  αιτεω and  ερωταω used in practically the same sense as in verse 23.

 Loveth ( φιλε ). Present active indicative of  φιλεω, the word for warm and friendly love, here used of God's love for the disciples, while in 3:16  αγαπαω occurs of God's love for the world.

 Ye have loved me ( πεφιληκατε ). Perfect active indicative of  φιλεω, "loved and still love me warmly."

 And have believed ( πεπιστευκατε ). Perfect active indicative again. Recall the exhortation in 14:1.

 I came out from the Father ( εξηλθον εκ του πατρος ). Definite act (aorist), the Incarnation, with repetition of  εκ (out of), while in verse 27 we have  παρα του πατρος εξηλθον ) with no practical distinction between  εκ and  παρα in resultant idea.

 Am come ( εληλυθα ). Perfect active indicative of  ερχομα, as in 18:37. The Incarnation is now a permanent fact, once only a blessed hope (11:27). His leaving the world and going to the Father does not set aside the fact of the Incarnation. Both  αφιημ (I leave) and  πορευομα (I go) are futuristic present indicatives.

 No proverb ( παροιμιαν ουδεμιαν ). No wayside saying, no dark saying. See 10:6; 16:25.

 Now know we ( νυν οιδαμεν ). They had failed to understand the plain words of Jesus about going to the Father heretofore (16:5), but Jesus read their very thoughts (16:19f.) and this fact seemed to open their minds to grasp his idea.

 Should ask ( ερωτα ). Present active subjunctive with  ινα in original sense of asking a question.

 By this ( εν τουτω ). In Christ's supernatural insight into their very hearts.

 From God ( απο θεου ). Compare  παρα του πατρος (verse 27) and  εκ του πατρος (verse 28),  απο, εκ, παρα all with the ablative of source or origin.

 Do ye now believe? ( αρτ πιστευετε; ). For  αρτ (just now) see 9:19; 13:33, 37. Their belief in Christ was genuine as far as it went, but perils await them of which they are ignorant. They are too self-confident as their despair at Christ's death shows.

 Cometh ( ερχετα ). Futuristic present middle indicative of  ερχομα.

 Yea, is come ( κα εληλυθεν ). Explanatory use of  κα and the perfect active indicative as in 12:23. The long-looked-for hour ( ωρα ) is so close that it has virtually begun. The time for the arrest of Jesus is near. See also 17:1.

 That ( ινα ). See verse 2 for this same use of  ινα (not  οτε ) with  ερχομα ωρα.

 Ye shall be scattered ( σκορπισθητε ). First aorist passive subjunctive of  σκορπιζω, used in 10:12 of sheep scampering from the wolf. Cf. Mt 12:30; Lu 11:33.

 To his own ( εις τα ιδια ). "To his own home" as in 1:11; 19:27. So Appian VI. 23.

 Shall leave ( αφητε ). Second aorist subjunctive of  αφιημ with  ινα.

 And yet ( κα ). Clear case of  κα in adversative sense, not just "and."

 That in me ye may have peace ( ινα εν εμο ειρηνην εχητε ). Present active subjunctive of  εχω, "that ye may keep on having peace in me," even when I am put to death, peace to be found nowhere save in me (14:27).

 Be of good cheer ( θαρσειτε ). Imperative active from  θαρσος, courage (Ac 28:15). A word for courage in the face of danger, only here in John, but see Mt 9:2, 22; Mr 10:49.

 I have overcome the world ( εγω, νενικηκα τον κοσμον ). Perfect active indicative of  νικαω, to be victorious, to conquer. Always of spiritual victory in the N.T. See 1Jo 5:4f. This majestic proclamation of victory over death may be compared with  τετελεστα ( It is finished) in Joh 19:30 as Christ died and with Paul's  υπερνικωμεν (we are more than conquerors) in Ro 8:37.

‏ John 17

 Lifting up ( επαρας ). First aorist active participle of  επαιρω, old and common verb with  οφθαλμους (eyes) as in 4:35; 6:5; 11:41.

 Father ( Πατερ ). Vocative form as in verses 5, 11; 11:41, Christ's usual way of beginning his prayers. It is inconceivable that this real Lord's Prayer is the free composition of a disciple put into the mouth of Jesus. It is rather "the tenacious memory of an old man recalling the greatest days of his life" (Bernard), aided by the Holy Spirit promised for this very purpose (Joh 14:26; 16:13f.). Jesus had the habit of prayer (Mr 1:35; 6:46; Mt 11:25f.; Lu 3:21; 5:16; 6:12; 9:18, 28; 11:22, 42; 23:34, 46; Joh 11:41; 12:27). He prayed here for himself (1-5), for the disciples (6-19), for all believers (20-26). The prayer is similar in spirit to the Model Prayer for us in Mt 6:9-13. The hour for his glorification has come as he had already told the disciples (13:31f.; 12:23).

 Glorify thy Son ( δοξασον σου τον υιον ). First aorist active imperative of  δοξαζω, the only personal petition in this prayer. Jesus had already used this word  δοξαζω for his death (13:31f.). Here it carries us into the very depths of Christ's own consciousness. It is not merely for strength to meet the Cross, but for the power to glorify the Father by his death and resurrection and ascension, "that the Son may glorify thee" ( ινα ο υιος δοξαση σε ). Purpose clause with  ινα and the first aorist active subjunctive.

 Authority over all flesh ( εξουσιαν πασης σαρκος ).  Σαρκος is objective genitive. Stupendous claim impossible for a mere man to make. Made already in Mt 11:27; Lu 10:22 (Q, the Logia of Jesus, our earliest known document about Jesus) and repeated in Mt 28:18 after his resurrection.

 That ( ινα ). Secondary purpose with  ινα δωσε (future active indicative) carrying on the idea of  ινα δοξαση. See 13:34; 17:21 for  ινα, καθωσ, ινα.

 Whatsoever ( παν ο ). A peculiar classical Greek idiom, the collective use of the singular  παν ο as in 6:37, 39 and  ο in 17:24 and the nominative absolute (nom. pendens) with  αυτοις (to them), the dative plural explaining the construction. See Robertson, Grammar, p. 653.

 Should know ( γινωσκωσιν ). Present active subjunctive with  ινα (subject clause), "should keep on knowing."

 Even Jesus Christ ( Ιησουν Χριστον ). See 1:17 for the only other place in John's Gospel where the words occur together. Coming here in the Lord's own prayer about himself they create difficulty, unless, as Westcott suggests,  Χριστον be regarded as a predicate accusative, "Jesus as the Christ" (Messiah). Otherwise the words would seem to be John's parenthetical interpretation of the idea of Jesus. Lucke thinks that the solemnity of this occasion explains Jesus referring to himself in the third person. The knowledge of "the only true God" is through Jesus Christ (14:6-9).

 I glorified thee on the earth ( εγω σε εδοξασα επ της γης ). Verse 3 is parenthetical and so verse 4 goes on after verse 2. He had prayed for further glorification.

 Having accomplished ( τελειωσας ). First aorist active participle of  τελειοω, old verb from  τελειος (perfect). Used in 4:34 by Jesus with  το εργον as here. That was Christ's "food" ( βρωμα ) and joy. Now as he faces death he has no sense of failure as some modern critics say, but rather fulness of attainment as in 19:30 ( τετελεστα ). Christ does not die as a disappointed man, but as the successful messenger, apostle ( απεστειλας, verse 3) of the Father to men.

 Thou hast given ( δεδωκας ). Perfect active indicative of  διδωμ, regarded as a permanent task.

 With thine own self ( παρα σεαυτω ). "By the side of thyself." Jesus prays for full restoration to the pre-incarnate glory and fellowship (cf. 1:1) enjoyed before the Incarnation (Joh 1:14). This is not just ideal pre-existence, but actual and conscious existence at the Father's side ( παρα σο, with thee) "which I had" ( η ειχον, imperfect active of  εχω, I used to have, with attraction of case of  ην to  η because of  δοξη ), "before the world was" ( προ του τον κοσμον εινα ), "before the being as to the world" (cf. verse 24). It is small wonder that those who deny or reject the deity of Jesus Christ have trouble with the Johannine authorship of this book and with the genuineness of these words. But even Harnack admits that the words here and in verse 24 are "undoubtedly the reflection of the certainty with which Jesus himself spoke" (What Is Christianity, Engl. Tr., p. 132). But Paul, as clearly as John, believes in the actual pre-existence and deity of Jesus Christ (Php 2:5-11).

 I manifested ( εφανερωσα ). First aorist active indicative of  φανεροω (from  φανερος, manifest). Another word for claiming successful accomplishment of his task as in verse 4 with  εδοξασα and in verse 26 with  εγνωρισα.

 Whom ( ους ). Accusative case after  εδωκας, not attracted to case of antecedent ( ανθρωποις ). Jesus regards the apostles as the Father's gift to him. Recall the night of prayer before he chose them.

 They have kept ( τετηρηκαν ). Perfect active indicative, late Koine form for the third plural instead of the usual  τετηρηκασιν. Jesus claims loyalty and fidelity in these men with the one exception of Judas (verse 12). He does not claim perfection for them, but they have at least held on to the message of the Father in spite of doubt and wavering (6:67-71; Mt 16:15-20).

 Now they know ( νυν εγνωκαν ). Perfect active indicative third plural like  τετηρηκαν above. They have come to know, not as fully as they felt (16:30), and yet in a real sense.

 The words ( τα ρηματα ). Plural, each word of God, as in 3:34, and of Christ (5:47; 6:63, 68), while the singular ( τον λογον σου ) in verses 6, 14 views God's message as a whole.

 Knew ( εγνωσαν ). Second aorist active indicative of  γινωσκω like  ελαβον in contrast with  εγνωκαν (perfect) in verse 7. They definitely "received and recognized truly" ( αληθως ). There was comfort to Christ in this fact.

 They believed ( επιστευσαν ). Another aorist parallel with  ελαβον and  εγνωσαν. The disciples believed in Christ's mission from the Father (Joh 6:69; Mt 16:16). Note  απεστειλας here as in verse 3. Christ is God's

 Apostle to man (Heb 3:1). This statement, like a solemn refrain ( Θου διδστ σενδ με ), occurs five times in this prayer (verses 8, 18, 21, 23, 25).

 I pray ( εγω ερωτω ). Request, not question, as in 16:23.

 Not for the world ( ου περ του κοσμου ). Now at this point in the prayer Christ means. In verse 19 Jesus does pray for the world (for future believers) that it may believe (verse 21). God loves the whole world (3:16). Christ died for sinners (Ro 5:8) and prayed for sinners (Lu 23:34) and intercedes for sinners (1Jo 2:1f.; Ro 8:34; Heb 7:25).

 For those whom ( περ ων ). A condensed and common Greek idiom for  περ τουτων ους with  τουτων (the demonstrative antecedent) omitted and the relative  ους attracted from the accusative  ους (object of  δεδωκας ) to the case (genitive) of the omitted antecedent.

 Are ( εστιν ). Singular number in the Greek (is), not the plural  εισιν (are), emphasizing the unity of the whole as in 16:15. "This no creature can say in reference to God" (Luther).

 I am glorified in them ( δεδοξασμα εν αυτοις ). "I stand glorified (perfect passive indicative of  δοξαζω ) in the disciples" ( εν αυτοις ), in spite of all their shortcomings and failings. There is comfort for us in this.

 And these ( κα ουτο or  αυτο, they). Note adversative use of  κα (= but these).

 I come ( ερεομα ). Futuristic present, "I am coming." Cf. 13:3; 14:12; 17:13. Christ will no longer be visibly present to the world, but he will be with the believers through the Holy Spirit (Mt 28:20).

 Holy Father ( πατερ αγιε ). Only here in the N.T., but see 1Jo 2:20; Lu 1:49 for the holiness of God, a thoroughly Jewish conception. See Joh 6:69 where Peter calls Jesus  ο αγιος του θεου. For the word applied to saints see Ac 9:13. See verse 25 for  πατηρ δικαιε (Righteous Father).

 Keep them ( τηρησον αυτους ). First aorist (constative) active imperative of  τηρεω, as now specially needing the Father's care with Jesus gone (urgency of the aorist tense in prayer).

 Which ( ω ). Locative case of the neuter relative singular, attracted from the accusative  ο to the case of the antecedent  ονοματ (name).

 That they may be one ( ινα ωσιν εν ). Purpose clause with  ινα and the present active subjunctive of  ειμ (that they may keep on being). Oneness of will and spirit ( εν, neuter singular), not one person ( εις, masculine singular) for which Christ does not pray. Each time Jesus uses  εν (verses 11, 21, 22) and once,  εις εν, "into one" (verse 23). This is Christ's prayer for all believers, for unity, not for organic union of which we hear so much. The disciples had union, but lacked unity or oneness of spirit as was shown this very evening at the supper (Lu 22:24; Joh 13:4-15). Jesus offers the unity in the Trinity (three persons, but one God) as the model for believers. The witness of the disciples will fail without harmony (17:21).

 I kept ( ετηρουν ). Imperfect active of  τηρεω, "I continued to keep."

 I guarded ( εφυλαξα ). First aorist (constative) active of  φυλασσω. Christ was the sentinel ( φυλαξ, Ac 5:23) for them. Is he our sentinel now?

 But the son of perdition ( ε μη ο υιος της απωλειας ). The very phrase for antichrist (2Th 2:3). Note play on  απωλετο, perished (second aorist middle indicative of  απολλυμ ). It means the son marked by final loss, not annihilation, but meeting one's destiny (Ac 2:25). A sad and terrible exception (Mr 14:21).

 The scripture ( η γραφη ). It is not clear whether this is John's own comment or the word of Jesus. Not in 18:9. The Scripture referred to is probably Ps 41:9 quoted in 13:18 with the same formula  ινα πληρωθη which see there.

 That they may have my joy fulfilled in themselves ( ινα εχωσιν την χαραν την εμην πεπληρωμενην εν εαυτοις ). Purpose clause with present active subjunctive of  εχω, "that they may keep on having Christ's joy in their faithfulness realized in themselves."  Πεπληρωμενην is the perfect passive participle of  πληροω in the predicate position. For the use of  πληροω with  χαρα (joy) see 15:11; 16:24; Php 2:2.

 Not of the world ( ουκ εκ του κοσμου ). They are "in the world" ( εν τω κοσμω, verse 13) still and Christ sends them "into the world" ( εις τον κοσμον, verse 18), but they must not be like the world nor get their spirit, standards, and message "out of the world," else they can do the world no good. These verses (14-19) picture the Master's ideal for believers and go far towards explaining the failure of Christians in winning the world to Christ. Too often the world fails to see the difference or the gain by the change.

 Shouldest take ( αρηις ). First aorist active subjunctive of  αιρω (liquid verb).

 From the evil one ( εκ του πονηρου ). Ablative case with  εκ, but can mean the evil man, Satan, or the evil deed. See same ambiguity in Mt 6:13. But in 1Jo 5:18  ο πονηρος is masculine (the evil one). Cf. Re 3:10.

Repetition of verse 14 for emphasis.

 Sanctify ( αγιασον ). First aorist active imperative of  αγιαζω. To consecrate or set apart persons or things to God. See Ex 28:41; 29:1, 36; 40:13. See Paul's prayer for the Thessalonians (1Th 5:23). This is done in the sphere ( εν ) of truth (God's truth), God's Word (not human speculation, but God's message to us).

 Sent I them ( απεστειλα αυτους ). The very verb ( αποστελλω ) used of the original commission of these men (Mr 3:14) and the special commission (Lu 9:2) and the renewal of the commission after the resurrection (Joh 20:21f., both  αποστελλω and  πεμπω here).

 I sanctify myself ( εγω αγιαζω εμαυτον ). To his holy ministry to which the Father "sanctified" ( ηγιασεν ) him (Joh 10:36).

 That they themselves also may be sanctified in truth ( ινα ωσιν κα αυτο ηγιασμενο εν αληθεια ). Purpose clause with  ινα and the periphrastic perfect passive subjunctive of  αγιαζω (that they may remain sanctified). The act of Christ helps us, but by no means takes the place of personal consecration on the part of the believer. This high and holy prayer and act of Christ should shame any one who uses the livery of heaven to serve the devil in as does, alas, sometimes happen (2Co 11:13-15).

 Through their word ( δια του λογου αυτων ). Through the agency of conversation and preaching, blessed privilege open to all believers thus to win men to Christ, but an agency sadly limited by the lives of those who speak in Christ's name.

 That they also may be in us ( ινα κα αυτο εν ημιν ωσιν ). Another purpose clause with  ινα and the present active subjunctive of  ειμ. The only possible way to have unity among believers is for all of them to find unity first with God in Christ.

 That the world may believe ( ινα ο κοσμος πιστευη ). Another purpose clause with  ινα and the present active subjunctive of  πιστευω, "may keep on believing." Beyond a doubt, strife, wrangling, division are a stumblingblock to the outside world.

 And the glory ( καγω την δοξαν ). Literally, "And I the glory," with emphasis on "I." It is the glory of the Incarnate Word (Bernard), cf. 1:14; 2:11, not the glory of the Eternal Word mentioned in 17:24. Bengel says: Quanta majestas Christianorum! Then verse 22 repeats the unity prayed for in verse 21.

 That they may be perfected into one ( ινα ωσιν τετελειωμενο εις εν ). Purpose clause again with  ινα (nineteen times in this prayer, this the fifteenth) with the periphrastic perfect passive subjunctive of  τελειοω (verse 4), permanent state, with  εις εν (into one) as the goal and final result.

 That the world may know ( ινα γινωσκη ). Present active subjunctive of  γινωσκω with  ινα like the present tense of  πιστευω in verse 21, "that the world may keep on knowing" with the same pregnant phrase "that thou me didst send" ( οτ συ με απεστειλας ) as in 8, 25.

 And lovedst them ( κα ηγαπησας αυτους ). Timeless aorist, but love shown by sending Christ (Joh 3:16) and illustrated and proven by the way Christians love one another.

 I will ( θελω ). Perfect identity of his will with that of the Father in "this moment of spiritual exaltation" (Bernard), though in Gethsemane Jesus distinguishes between his human will and that of the Father (Mr 14:36).

 Where I am ( οπου ειμ εγω ). That is heaven, to be with Jesus (12:26; 13:36; 14:3; Ro 8:17; 2Ti 2:11f.).

 That they may behold ( ινα θεωρωσιν ). Another purpose clause with  ινα and the present active subjunctive of  θεωρεω, "that they may keep on beholding," the endless joy of seeing Jesus "as he is" (1Jo 3:2) in heaven.

 Before the foundation of the world ( προ καταβολης κοσμου ). This same phrase in Eph 1:4; 1Pe 1:20 and six other times we have  καταβολη κοσμου (Mt 25:34; Lu 11:50; Heb 4:3; 9:26; Re 13:8; 17:8). Here we find the same pre-incarnate consciousness of Christ seen in 17:5.

 O righteous Father ( Πατηρ δικαιε ). Nominative form with  πατηρ used as vocative (cf. Joh 20:28), but vocative form  δικαιε. Then the righteousness of God is appealed to like God's holiness in verse 11.

 The world ( κα ο κοσμος ). The translations usually slur over the  κα as untranslatable in English. Westcott suggests "while" as a sort of correlative. It is quite possible that here  κα is almost concessive like "though" and  δε =yet: "though the world did not know thee, yet I knew thee, and these knew thee." See Robertson, Grammar, p. 1182 for  και--δε--κα and various other uses of  κα in John's Gospel.

 And will make it known ( κα γνωρισω ). Future active of  γνωριζω, the perpetual mission of Christ through the Spirit (16:12, 25; Mt 28:20) as he himself has done heretofore (17:6).

 Wherewith ( εν ). Cognate accusative relative with  ηγαπησας which has also the accusative of the person  με (me).