The Meaning of John 14:10 Explained

John 14:10

KJV: Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.

YLT: Believest thou not that I am in the Father, and the Father is in me? the sayings that I speak to you, from myself I speak not, and the Father who is abiding in me, Himself doth the works;

Darby: Believest thou not that I am in the Father, and that the Father is in me? The words which I speak to you I do not speak from myself; but the Father who abides in me, he does the works.

ASV: Believest thou not that I am in the Father, and the Father in me? the words that I say unto you I speak not from myself: but the Father abiding in me doeth his works.

KJV Reverse Interlinear

Believest thou  not  that  I  am  in  the Father,  and  the Father  in  me?  the words  that  I  speak  unto you  I speak  not  of  myself:  but  the Father  that dwelleth  in  me,  he  doeth  the works. 

What does John 14:10 Mean?

Verse Meaning

Jesus repeated again that He and the Father were one (cf. John 5:19; John 8:28; John 10:30; John 10:38; John 12:49). The mutual abiding terminology that Jesus used expressed this unity without destroying the individual identities of the Father and the Son. Jesus did not just represent God to humankind as an ambassador would. He did everything the Father gave Him to do, and He did everything the Father did ( John 5:19). Moreover ambassadors do not refer to those who send them as their father or claim that whoever has seen them has seen the one they represent. They do not affirm mutual indwelling with the one who sent them either.

Context Summary

John 14:1-11 - Jesus, The Way, The Truth, And The Life
As He neared the end, our Lord could speak of little else than the Father. Heaven was His Father's house, where a prepared mansion awaits each of us, perfectly adapted to the peculiarities of our temperament. The yearning of the heart of man was truly set forth by Philip in his request to see the Father; but never before had it dawned upon human intelligence that the divine can find its supreme revelation in the simplicities and commonplaces of human existence. While Philip was waiting for the Father to be shown in lightning and thunder and the splendor of Sinai, he missed the daily unfolding of the life with which he dwelt in daily contact. To see Jesus was to see the Father. Nothing could more certainly prove the need of the Holy Spirit, by whom alone we can know the Lord. [source]

Chapter Summary: John 14

1  Jesus comforts his disciples with the hope of heaven;
5  professes himself the way, the truth, and the life, and one with the Father;
13  assures their prayers to be effectual;
15  requires obedience;
16  promises the Comforter;
27  and leaves his peace with them

Greek Commentary for John 14:10

Believest thou not? [ου πιστευεισ]
Jesus had a right to expect greater faith from these men than from the blind man (John 9:35) or Martha (John 11:27). His words in John 14:1 are clearly needed. This oneness with the Father Jesus had already stated (John 10:38) as shown by his “words” Cf. John 3:34; John 5:19; John 6:62. [source]
Of myself [ἀπ ' ἐμαυτοῦ]
Rev., better, from myself. See on John 7:17. [source]
The Father that dwelleth in me, He doeth the works [ὁ δὲ πατὴρ ὁ ἐν ἐμοὶ μένων, αὐτὸς ποιεῖ τὰ ἔργα]
The best texts read, ὁ δὲ πατὴρ ἐν ἐμοὶ μένων ποιεῖ τὰ ἔργα αὔτου ;the Father abiding in me doeth His works. Philip doubts whether Christ is in the Father, and the Father in Him. The answer is twofold, corresponding to the two phases of the doubt. His words, spoken not from Himself, are from the Father, and therefore He utters them from within the Father, and is Himself in the Father. His works are the works of the Father abiding in Him; therefore the Father is in Him. [source]

Reverse Greek Commentary Search for John 14:10

John 4:48 Signs and wonders [σημεῖα καὶ τέρατα]
See on Matthew 24:24. Σημεῖα , signs, and ἔργα , works, are John's characteristic words for miracles. See John 5:20; John 7:21; John 14:10; John 2:23; John 6:2, etc. [source]
John 14:11 Believe me [πιστεύετέ μοι]
The plural of the imperative: “believe ye me.” Compare believest thou, John 14:10. These words are addressed to the disciples collectively, whose thought Philip had voiced. [source]
John 7:28 And I am not come of myself [και απ εμαυτου ουκ εληλυτα]
Και — Kai here = “and yet.” Jesus repeats the claim of John 7:17 and also in John 5:30; John 8:28; John 12:49; John 14:10. Whom ye know not Jesus passes by a controversy over the piece of popular theology to point out their ignorance of God the Father who sent him. He tersely agrees that they know something of him. Jesus says of these Jews that they know not God as in John 8:19, John 8:55. [source]
John 16:13 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 Indefinite relative clause (ερχομαι — hotan and the second aorist active subjunctive of εκεινος — erchomai no futurum exactum), “whenever he comes.” Note πνευμα — ekeinos (masculine demonstrative pronoun, though followed by neuter οδηγησει υμας — pneuma in apposition. See John 15:26 for this phrase about the Holy Spirit. He shall guide you (οδηγεω — hodēgēsei humas). Future active of old verb οδηγος — hodēgeō (from οδος — hodēgos from ηγεομαι — hodos way, οδηγησον με εις την αλητειαν σου — hēgeomai to lead). See Psalm 24:5 for “lead me into thy truth” (απ εαυτου — hodēgēson me eis tēn alētheian sou). Christ is both the Way and the Truth (John 14:6) and the Holy Spirit is the Guide who shows the way to the Truth (John 16:14). This he does gradually. We are still learning the truth in Christ. From himself (αναγγελει — aph' heautou). In this he is like Christ (John 1:26; John 12:49; John 14:10). He shall declare (αναγγελλω — anaggelei). Future active of τα ερχομενα — anaggellō as in John 4:25. See it also repeated in John 16:14. The things that are yet to come (ερχομαι — ta erchomena). Neuter plural articular participle of ο ερχομενος — erchomai “the coming things.” This phrase only here in the N.T. The things already begun concerning the work of the Kingdom (Luke 7:19.; Luke 18:30) not a chart of future history. See Luke 7:20; John 6:14; John 11:27 for ho erchomenos (the coming one) used of the Messiah. [source]
John 16:13 When he, the Spirit of truth, is come [οταν ελτηι εκεινοσ το πνευμα της αλητειας]
Indefinite relative clause (ερχομαι — hotan and the second aorist active subjunctive of εκεινος — erchomai no futurum exactum), “whenever he comes.” Note πνευμα — ekeinos (masculine demonstrative pronoun, though followed by neuter οδηγησει υμας — pneuma in apposition. See John 15:26 for this phrase about the Holy Spirit. He shall guide you (οδηγεω — hodēgēsei humas). Future active of old verb οδηγος — hodēgeō (from οδος — hodēgos from ηγεομαι — hodos way, οδηγησον με εις την αλητειαν σου — hēgeomai to lead). See Psalm 24:5 for “lead me into thy truth” (απ εαυτου — hodēgēson me eis tēn alētheian sou). Christ is both the Way and the Truth (John 14:6) and the Holy Spirit is the Guide who shows the way to the Truth (John 16:14). This he does gradually. We are still learning the truth in Christ. From himself (αναγγελει — aph' heautou). In this he is like Christ (John 1:26; John 12:49; John 14:10). He shall declare (αναγγελλω — anaggelei). Future active of τα ερχομενα — anaggellō as in John 4:25. See it also repeated in John 16:14. The things that are yet to come (ερχομαι — ta erchomena). Neuter plural articular participle of ο ερχομενος — erchomai “the coming things.” This phrase only here in the N.T. The things already begun concerning the work of the Kingdom (Luke 7:19.; Luke 18:30) not a chart of future history. See Luke 7:20; John 6:14; John 11:27 for ho erchomenos (the coming one) used of the Messiah. [source]
John 5:19 The Son [ο υιος]
The absolute use of the Son in relation to the Father admitting the charge in John 5:18 and defending his equality with the Father. Can do nothing by himself True in a sense of every man, but in a much deeper sense of Christ because of the intimate relation between him and the Father. See this same point in John 5:30; John 7:28; John 8:28; John 14:10. Jesus had already made it in John 5:17. Now he repeats and defends it. But what he seeth the Father doing Rather, “unless he sees the Father doing something.” Negative condition It is a supreme example of a son copying the spirit and work of a father. In his work on earth the Son sees continually what the Father is doing. In healing this poor man he was doing what the Father wishes him to do. For what things soever he doeth, these the Son also doeth in like manner Indefinite relative clause with αν — an and the present active subjunctive Note εκεινος — ekeinos emphatic demonstrative, that one, referring to the Father. This sublime claim on the part of Jesus will exasperate his enemies still more. [source]
John 5:20 Loveth [πιλει]
In John 3:35 we have αγαπαι — agapāi from αγαπαω — agapaō evidently one verb expressing as noble a love as the other. Sometimes a distinction (John 21:17) is made, but not here, unless πιλεω — phileō presents the notion of intimate friendship Τουτων — Toutōn is ablative case after the comparative μειζονα — meizona (from μεγας — megas great). John often uses εργα — erga for the miracles of Christ (John 5:36; John 7:3, John 7:21; John 10:25, John 10:32, John 10:38, etc.). It is the Father who does these works (John 14:10). There is more to follow. Even the disciples will surpass what Christ is doing in the extent of the work (John 14:12). Δειχει — Deixei is future active indicative of δεικνυμι — deiknumi to show. See also John 10:32. That ye may marvel Purpose clause with ινα — hina and present active subjunctive of ταυμαζω — thaumazō Wonder belongs to childhood and to men of knowledge. Modern science has increased the occasion for wonder. Clement of Alexandria has a saying of Jesus: “He that wonders shall reign, and he that reigns shall rest.” [source]
Romans 4:5 Believeth on Him [πιστεύοντι ἐπὶ τὸν]
The verb πιστεύω tobelieve is used in the New Testament as follows: 1. Transitively, with the accusative and dative: to entrust something to one, Luke 16:11; John 2:24. In the passive, to be entrusted with something, Romans 3:2; 1 Corinthians 9:17; Galatians 2:7. With the simple accusative, to believe a thing, John 11:26; 1 John 4:16. -DIVIDER-
-DIVIDER-
2. With the infinitive, Acts 15:11. -DIVIDER-
-DIVIDER-
3. With ὅτι that Matthew 9:28; Mark 11:24; James 2:19. Especially frequent in John: John 4:21; John 11:27, John 11:42; John 13:19; John 14:10, John 14:11; John 16:27, John 16:30, etc. -DIVIDER-
-DIVIDER-
4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, John 2:22; John 4:21; John 5:46. See on John 1:12; see on John 2:22, John 2:23; see on John 8:31; see on John 10:37. -DIVIDER-
-DIVIDER-
5. With the preposition ἐν inNot frequent, and questioned in some of the passages cited for illustration. In John 3:15, ἐν αὐτῷ inHim, is probably to be construed with have eternal life. The formula occurs nowhere else in John. In Mark 1:15we find πιστεύετε ἐν τῷ εὐαγγελίῳ believein the gospel. The kindred noun πίστις faithoccurs in this combination. Thus Galatians 3:26, though some join in Christ Jesus with sons. See also Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 3:15; Romans 3:25. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Psalm 78:22; Jeremiah 12:6. -DIVIDER-
-DIVIDER-
6. With the preposition ἐπί uponon to, unto. a. With the accusative, Romans 4:5; Acts 9:42; Acts 11:17; Acts 16:31; Acts 22:19. The preposition carries the idea of mental direction with a view to resting upon, which latter idea is conveyed by the same preposition. b. With the dative, 1 Timothy 1:16; Luke 24:25; compare Romans 9:33; Romans 10:11; 1 Peter 2:6. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests. -DIVIDER-
-DIVIDER-
7. With the preposition εἰς into Matthew 18:6; John 2:11; Acts 19:4; Romans 10:14; Galatians 2:16; Philemon 1:29, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another. Literally the phrase means to believe into. See on John 1:12; see on John 2:23; see on John 9:35; see on John 12:44.Is counted for righteousness ( λογίζεται εἰς δικαιοσύνην )Rev., is reckoned. See on Romans 4:3. The preposition εἰς has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and “he that believeth on the Son hath life.” He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. “Abraham believed God … . No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him” (Bushnell). The idea of logical sequence is inherent in λογίζεται isreckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Romans 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works. Observe that the believer's own faith is reckoned as righteousness. “In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers” (President Dwight, “Notes on Meyer”). -DIVIDER-
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[source]

Ephesians 6:17 Sword of the Spirit [μάχαιραν τοῦ πνεύματος]
See on Revelation 6:4. The word of God serves both for attack and to parry the thrusts of the enemy. Thus Christ used it in His temptation. It is the sword of the Spirit, because the Spirit of God gives it and inspires it. The Spirit's aid is needed for its interpretation. Compare John 14:10; Hebrews 4:12, in which latter passage the image is sacrificial. [source]
1 John 3:24 And he in him [και αυτος εν αυτωι]
That is “God abides in him” as in 1 John 4:15. We abide in God and God abides in us through the Holy Spirit (John 14:10, John 14:17, John 14:23; John 17:21). “Therefore let God be a home to thee, and be thou the home of God: abide in God, and let God abide in thee” (Bede). [source]

What do the individual words in John 14:10 mean?

Not believe you that I [am] in the Father and the Father Me is The words that I speak to you from Myself I speak - but the Father Me dwelling does works of Him
οὐ πιστεύεις ὅτι ἐγὼ ἐν τῷ Πατρὶ καὶ Πατὴρ ἐμοί ἐστιν τὰ ῥήματα ἐγὼ λέγω ὑμῖν ἀπ’ ἐμαυτοῦ λαλῶ δὲ Πατὴρ ἐμοὶ μένων ποιεῖ ἔργα αὐτοῦ

πιστεύεις  believe  you 
Parse: Verb, Present Indicative Active, 2nd Person Singular
Root: πιστεύω  
Sense: to think to be true, to be persuaded of, to credit, place confidence in.
ὅτι  that 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
ἐγὼ  I  [am] 
Parse: Personal / Possessive Pronoun, Nominative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
Πατρὶ  Father 
Parse: Noun, Dative Masculine Singular
Root: προπάτωρ 
Sense: generator or male ancestor.
Πατὴρ  Father 
Parse: Noun, Nominative Masculine Singular
Root: προπάτωρ 
Sense: generator or male ancestor.
ἐμοί  Me 
Parse: Personal / Possessive Pronoun, Dative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
ῥήματα  words 
Parse: Noun, Accusative Neuter Plural
Root: ῥῆμα  
Sense: that which is or has been uttered by the living voice, thing spoken, word.
  that 
Parse: Personal / Relative Pronoun, Accusative Neuter Plural
Root: ὅς 
Sense: who, which, what, that.
λέγω  speak 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: λέγω 
Sense: to say, to speak.
ὑμῖν  to  you 
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural
Root: σύ  
Sense: you.
ἐμαυτοῦ  Myself 
Parse: Personal / Possessive Pronoun, Genitive Masculine 1st Person Singular
Root: ἐμαυτοῦ  
Sense: I, me, myself etc.
λαλῶ  I  speak 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: ἀπολαλέω 
Sense: to utter a voice or emit a sound.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Πατὴρ  the  Father 
Parse: Noun, Nominative Masculine Singular
Root: προπάτωρ 
Sense: generator or male ancestor.
ἐμοὶ  Me 
Parse: Personal / Possessive Pronoun, Dative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
μένων  dwelling 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: μένω  
Sense: to remain, abide.
ποιεῖ  does 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: ποιέω  
Sense: to make.
ἔργα  works 
Parse: Noun, Accusative Neuter Plural
Root: ἔργον  
Sense: business, employment, that which any one is occupied.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.