This is Jesus" first reference in this Gospel to the believer"s love for Himself. Typically Jesus first reached out in love to others and then expected love as a reasonable response (cf. John 13:1; Romans 12:1-2). The conditional sentence in the Greek text is "third class," which assumes neither a positive nor a negative response. Love for Jesus will motivate the believer to obey Him (cf. John 14:21; John 14:23; John 15:14; 1 John 5:3). In the context Jesus" commands are His total revelation viewed as components, not just His ethical injunctions (cf. John 3:31-32; John 12:47-49; John 13:34-35; John 17:6). [source][source][source]
The greatness of our love for God is easy to test. It corresponds exactly to our conformity to all that He has revealed. [source][source][source]
Context Summary
John 14:12-24 - The Spirit Of Truth
There is no adequate translation for the word Paraclete. It may be rendered "interpreter," "comforter," "advocate," but no one word suffices. The Greek means "one whom you call to your side in the battle or law-court." His advent depends upon the praying Christ (I will pray the Father), and upon the praying Church (ye shall ask). The Holy Spirit must be a person, or He could not be compared as "another" to Christ. It is characteristic of this dispensation that He shall be in us, and His indwelling brings with it that of the Father and the Son.
"We will"¦ make our abode." That word abode is the same Greek word as is rendered mansions in the former part of this chapter. God prepares a mansion for those who believe in Christ, and asks in return that we shall prepare our hearts as guest chambers for Him to dwell in. As He enters the loving, cleansed, and believing heart, we hear Him say: "This is my rest for ever: here will I dwell; for I have desired it," Psalms 132:14. And what a word is that, my Father will love him. That He should love the world is wonderful, but that He should love us would be incredible, were He not infinite, and did He not see us in Jesus Christ our Lord. [source]
Chapter Summary: John 14
1Jesus comforts his disciples with the hope of heaven; 5professes himself the way, the truth, and the life, and one with the Father; 13assures their prayers to be effectual; 15requires obedience; 16promises the Comforter; 27and leaves his peace with them
Greek Commentary for John 14:15
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. John 14:23. Ye will keep Future active of τηρεω tēreō not aorist imperative τηρησατε tērēsate (keep) as some MSS. have. For this phrase see also John 8:51; John 14:23,John 14:24; John 15:20; 1 John 2:5. Continued love prevents disobedience. [source]
Keep [τηρήσατε] The best tests read τηρήσετε , ye will keep. Lay up in your hearts and preserve by careful watching. See on reserved, 1 Peter 1:4. [source]
My commandments [τὰς ἐντολὰς τὰς ἐμὰς] Literally, the commandments which are mine. See on John 10:27. [source]
Reverse Greek Commentary Search for John 14:15
John 15:9In my love [ἐν τῇ ἀγάπῃ τῇ ἐμῇ] Literally, in the love, that which is mine. Not only the love of the disciple for Christ, nor the love of Christ for the disciple, but the Christ-principle of love which includes both. See the same form of expression in the joy that is mine, John 15:11; John 3:29; John 17:13; the judgment (John 5:30; John 8:16); the commandments (John 14:15); peace (John 14:27). [source]
John 14:18Comfortless [ὀρφανούς] Literally, bereft or orphans. Only here and James 1:27, where it is rendered fatherless. Compare my little children (John 13:33). “He hath not left us without a rule (John 13:34); nor without an example (John 13:15); nor without a motive (John 14:15); nor without a strength (John 15:5); nor without a warning (John 15:2,John 15:6); nor without a Comforter (John 14:18); nor without a reward (John 14:2) (James Ford, “The Gospel of St. John Illustrated”). [source]
John 10:27My sheep [τὰ πρόβατα τὰ ἐμὰ] Literally, the sheep, those that are mine. A characteristic form of expression with John. Compare John 3:29; John 5:30; John 14:15, etc. [source]
John 15:10Ye will abide [μενειτε] Future tense of μενω menō conclusion of the third-class condition The correlative of John 14:15. Each involves the other (love and keeping the commandments of Jesus). And abide The high example of Jesus (the Son) in relation to the Father is set before us as the goal. [source]
James 2:8Fulfil the royal law [νόμον τελεῖτε βασιλικὸν] The phrase occurs only here and Romans 2:27. Τελεῖν , fulfil, is stronger than the more common word τηρεῖν , observe or keep, which appears in James 2:10. Compare, also, Matthew 19:17; Matthew 23:3; John 14:15, etc. James here speaks of a single commandment, the proper word for which is ἐντολή , while νόμος is the body of commandments. It is appropriate here, however, since this special commandment sums up the entire law. See Romans 13:10; Galatians 5:14. It is the royal law; the king of all laws. The phrase royal law is of Roman origin (lex regia )In the kingly period of Roman history it did not signify a law promulgated by the absolute authority of the king, but a law passed by a popular assembly under the presidency of the king. In later times the term was applied to all laws the origin of which was attributed to the time of the kings. Gradually the term came to represent less of the popular will, and to include all the rights and powers which the Roman people had formerly possessed, so that the emperor became what formerly the people had been, sovereign. “It was not,” says Gibbon, “before the ideas and even the language of the Romans had been corrupted, that a royal law (lex regia )-DIVIDER-
and an irrevocable gift of the people were created … .The pleasure of the emperor, according to Justinian, has the vigor and effect of law, since the Roman people, by the royal law, have transferred to their prince the full extent of their own power and sovereignty. The will of a single man, of a child, perhaps, was allowed to prevail over the wisdom of ages and the inclinations of millions; and the degenerate Greeks were proud to declare that in his hands alone the arbitrary exercise of legislation could be safely deposited” (“Decline and Fall,” ch. xliv.). -DIVIDER-
-DIVIDER-
[source]
1 Peter 1:4Reserved [τετηρημένην] Lit., which has been reserved, a perfect participle, indicating the inheritance as one reserved through God's care for his own from the beginning down to the present. Laid up and kept is the idea. The verb signifies keeping as the result of guarding. Thus in John 17:11, Christ says, “keep ( τήρησον ) those whom thou hast given me;” in John 17:12, “I kept them” ( ἐτήρουν )i.e., preserved by guarding them. “Those whom thou gavest me I guarded ( ἐφύλαξα ).” So Rev., which preserves the distinction. Similarly, John 14:15, “keep ( τηρήσατε ) my commandments;” preserve them unbroken by careful watching. So Peter was delivered to the soldiers to guard him ( φυλάσσειν ), but he was kept ( ἐτηρεῖτο ) in prison (Acts 12:4,Acts 12:5). Compare Colossians 1:5, where a different word is used: ἀποκειμένην , lit., laid away. [source]
Greek Commentary for John 14:15
Third-class condition “if ye keep on loving (present active subjunctive, same contract form as indicative) me.” Cf. John 14:23. Ye will keep Future active of τηρεω tēreō not aorist imperative τηρησατε tērēsate (keep) as some MSS. have. For this phrase see also John 8:51; John 14:23, John 14:24; John 15:20; 1 John 2:5. Continued love prevents disobedience. [source]
The best tests read τηρήσετε , ye will keep. Lay up in your hearts and preserve by careful watching. See on reserved, 1 Peter 1:4. [source]
Literally, the commandments which are mine. See on John 10:27. [source]
Reverse Greek Commentary Search for John 14:15
Literally, in the love, that which is mine. Not only the love of the disciple for Christ, nor the love of Christ for the disciple, but the Christ-principle of love which includes both. See the same form of expression in the joy that is mine, John 15:11; John 3:29; John 17:13; the judgment (John 5:30; John 8:16); the commandments (John 14:15); peace (John 14:27). [source]
Literally, bereft or orphans. Only here and James 1:27, where it is rendered fatherless. Compare my little children (John 13:33). “He hath not left us without a rule (John 13:34); nor without an example (John 13:15); nor without a motive (John 14:15); nor without a strength (John 15:5); nor without a warning (John 15:2, John 15:6); nor without a Comforter (John 14:18); nor without a reward (John 14:2) (James Ford, “The Gospel of St. John Illustrated”). [source]
Literally, the sheep, those that are mine. A characteristic form of expression with John. Compare John 3:29; John 5:30; John 14:15, etc. [source]
Future tense of μενω menō conclusion of the third-class condition The correlative of John 14:15. Each involves the other (love and keeping the commandments of Jesus). And abide The high example of Jesus (the Son) in relation to the Father is set before us as the goal. [source]
Rare in N.T. See John 7:19; Romans 2:13, Romans 2:25( πράσσῃς ). Τηρεῖν toobserve the law, the tradition, the commandment, Matthew 19:17; Mark 7:9; John 14:15; Acts 15:5James 2:10: πληροῦν tofulfill the law, Romans 13:8; Galatians 5:14; comp. ἀναπληροῦν Galatians 6:2: φυλάσσειν tokeep or guard the law, Acts 7:53; Acts 21:24; Galatians 6:13: also with commandments, word of God or of Christ, ordinances of the law, Matthew 19:20; Mark 10:20; Luke 11:28; John 12:47; Romans 2:26. Τελεῖν tocarry out the law, Romans 2:27; James 2:8. Ποιῆσαι is to perform what the law commands: τηρεῖν toobserve, keep an eye on with the result of performing: φυλάσσειν toguard against violation: τελεῖν tobring to fulfillment in action. [source]
Usually of a single commandment or injunction, but sometimes for the whole body of the moral precepts of Christianity, as 2 Peter 2:21; 2 Peter 3:2. The reference may be explained by ἡ παραγγελία thecommandment, 1 Timothy 1:5, meaning the gospel as the divine standard of conduct and faith. Comp. 2 Timothy 1:14. The phrase τηρεῖν τὴν ἐντολὴν tokeep the commandment is Johannine. See John 14:15, John 14:21; John 15:10; 1 John 2:3, 1 John 2:4; 1 John 3:22, 1 John 3:24; 1 John 5:3. [source]
The phrase occurs only here and Romans 2:27. Τελεῖν , fulfil, is stronger than the more common word τηρεῖν , observe or keep, which appears in James 2:10. Compare, also, Matthew 19:17; Matthew 23:3; John 14:15, etc. James here speaks of a single commandment, the proper word for which is ἐντολή , while νόμος is the body of commandments. It is appropriate here, however, since this special commandment sums up the entire law. See Romans 13:10; Galatians 5:14. It is the royal law; the king of all laws. The phrase royal law is of Roman origin (lex regia )In the kingly period of Roman history it did not signify a law promulgated by the absolute authority of the king, but a law passed by a popular assembly under the presidency of the king. In later times the term was applied to all laws the origin of which was attributed to the time of the kings. Gradually the term came to represent less of the popular will, and to include all the rights and powers which the Roman people had formerly possessed, so that the emperor became what formerly the people had been, sovereign. “It was not,” says Gibbon, “before the ideas and even the language of the Romans had been corrupted, that a royal law (lex regia )-DIVIDER- and an irrevocable gift of the people were created … .The pleasure of the emperor, according to Justinian, has the vigor and effect of law, since the Roman people, by the royal law, have transferred to their prince the full extent of their own power and sovereignty. The will of a single man, of a child, perhaps, was allowed to prevail over the wisdom of ages and the inclinations of millions; and the degenerate Greeks were proud to declare that in his hands alone the arbitrary exercise of legislation could be safely deposited” (“Decline and Fall,” ch. xliv.). -DIVIDER- -DIVIDER- [source]
Lit., which has been reserved, a perfect participle, indicating the inheritance as one reserved through God's care for his own from the beginning down to the present. Laid up and kept is the idea. The verb signifies keeping as the result of guarding. Thus in John 17:11, Christ says, “keep ( τήρησον ) those whom thou hast given me;” in John 17:12, “I kept them” ( ἐτήρουν )i.e., preserved by guarding them. “Those whom thou gavest me I guarded ( ἐφύλαξα ).” So Rev., which preserves the distinction. Similarly, John 14:15, “keep ( τηρήσατε ) my commandments;” preserve them unbroken by careful watching. So Peter was delivered to the soldiers to guard him ( φυλάσσειν ), but he was kept ( ἐτηρεῖτο ) in prison (Acts 12:4, Acts 12:5). Compare Colossians 1:5, where a different word is used: ἀποκειμένην , lit., laid away. [source]