‏ 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.