The Meaning of John 14:23 Explained

John 14:23

KJV: Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.

YLT: Jesus answered and said to him, 'If any one may love me, my word he will keep, and my Father will love him, and unto him we will come, and abode with him we will make;

Darby: Jesus answered and said to him, If any one love me, he will keep my word, and my Father will love him, and we will come to him and make our abode with him.

ASV: Jesus answered and said unto him, If a man love me, he will keep my word: and my Father will love him, and we will come unto him, and make our abode with him.

KJV Reverse Interlinear

Jesus  answered  and  said  unto him,  If  a man  love  me,  he will keep  my  words:  and  my  Father  will love  him,  and  we will come  unto  him,  and  make  our abode  with  him. 

What does John 14:23 Mean?

Verse Meaning

Jesus did not clear up Judas" misconception, apparently because He wanted to stay on the subject of the importance of loving and obeying Him. He did not deny an eschatological return, but He restated what He had just said about His post-resurrection appearance to the Eleven. Jesus stressed the principle that loving obedience always results in intimate fellowship. He was speaking here about the relationship that believers could have following Pentecost. In the process He again stressed His union with the Father.
Jesus began this instruction by referring to abiding places (Gr. monai, plural) that He would prepare for His disciples in heaven ( John 14:2). He now revealed that He and His Father would make their home (Gr. monen, singular) in believing disciples on the earth first. These are the only two occurrences of this word in the New Testament. They bracket this section of Jesus" discourse and indicate its unity.
"Salvation means we are going to heaven, but submission means that heaven comes to us!
"This truth is illustrated in the experiences of Abraham and Lot, recorded in Genesis 18 , 19. When Jesus and the two angels visited Abraham"s tent, they felt right at home. They even enjoyed a meal, and Jesus had a private talk with Abraham. But our Lord did not go to Sodom to visit Lot, because He did not feel at home there. Instead, He sent the two angels....
"Charles Spurgeon said, "Little faith will take your soul to heaven, but great faith will bring heaven to your soul." Your heart can become a "heaven on earth" as you commune with the Lord and worship Him." [1]

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

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 14:23

If a man love me [εαν τις αγαπαι με]
Condition of third class with εαν — ean and present active subjunctive, “if one keep on loving me.” That is key to the spiritual manifestation We will come Future middle of ερχομαι — erchomai and first person plural (the Father and I), not at the judgment, but here and now. And make our abode with him See John 14:2 for the word μονη — monē (dwelling, abiding place). If the Holy Spirit “abides” (μενει — menei John 14:17) in you, that heart becomes a temple (ναος — naos) of the Holy Spirit (1 Corinthians 3:16.), and so a fit dwelling place for the Father and the Son, a glorious and uplifting reality. [source]
My word [λόγον μου]
The entire gospel message, as distinguished from its separate parts or commandments. [source]
We will come []
Compare John 10:30; Revelation 3:20. [source]
Abode [μονὴν]
See on John 14:2. Compare 1 John 2:24; 1 John 5:15. [source]

Reverse Greek Commentary Search for John 14:23

John 8:12 The light of the world [τὸ φῶς τοῦ κόσμου]
Not λύχνος , a lamp, as John the Baptist (John 8:35). Light is another of John's characteristic terms and ideas, playing a most important part in his writings, as related to the manifestation of Jesus and His work upon men. He comes from God, who is light (1 John 1:5). “In Him was life, and the life was the light of men” (John 1:4). The Word was among men as light before the incarnation (John 1:9; John 9:5), and light came with the incarnation (John 3:19-21; John 8:12; John 12:46). Christ is light through the illuminating energy of the Spirit (John 14:21, John 14:26; John 16:13; 1 John 2:20, 1 John 2:27), which is received through love (John 14:22, John 14:23). The object of Christ's work is to make men sons of light (John 12:36, John 12:46), and to endow them with the light of life (John 8:12). In John 8:20, we are told that Jesus spake these words in the Treasury. This was in the Court of the Women, the most public part of the temple. Four golden candelabra stood there, each with four golden bowls, each one filled from a pitcher of oil by a youth of priestly descent. These were lighted on the first night of the Feast of Tabernacles. It is not unlikely that they may have suggested our Lord's figure, but the figure itself was familiar both from prophecy and from tradition. According to tradition, Light was one of the names of the Messiah. See Isaiah 9:1; Isaiah 42:6; Isaiah 49:6; Isaiah 60:1-3; Malachi 4:2; Luke 2:32. [source]
John 14:24 My sayings [λόγους]
Rev., words. Compare word, John 14:23. The constituent parts of the one word. [source]
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]
John 16:26 I say not [ου λεγω]
“I speak not.” Christ did pray for the disciples before his death (John 14:16; John 17:9, John 17:15, John 17:24) and he prays also for sinners (Luke 23:34; 1 John 2:1). Here it is the special love of God for disciples of Jesus (John 14:21, John 14:23; John 17:23; 1 John 4:19). Note αιτεω — aiteō and ερωταω — erōtaō used in practically the same sense as in John 16:23. [source]
John 14:2 Mansions [μοναὶ]
Only here and John 14:23. From μένω tostay or abide. Originally a staying or abiding or delay. Thus Thucydides, of Pausanias: “He settled at Colonae in Troas, and was reported to the Ephors to be negotiating with the Barbarians, and to be staying there ( τὴν μονὴν ποιούμενος , Literally, making a stay ) for no good purpose” (i., 131). Thence, a staying or abiding-place; an abode. The word mansion has a similar etymology and follows the same course of development, being derived from manere, to remain. Mansio is thus, first, a staying, and then a dwelling-place. A later meaning of both mansio and μονή is a halting-place or station on a journey. Some expositors, as Trench and Westcott, explain the word here according to this later meaning, as indicating the combination of the contrasted notions of progress and repose in the vision of the future. This is quite untenable. The word means here abodes. Compare Homer's description of Priam's palace:“A palace built with graceful porticoes,And fifty chambers near each other, walled With polished stone, the rooms of Priam's sons-DIVIDER-
And of their wives; and opposite to these-DIVIDER-
Twelve chambers for his daughters, also near-DIVIDER-
Each other; and, with polished marble walls,-DIVIDER-
The sleeping-rooms of Priam's sons-in-law-DIVIDER-
And their unblemished consorts.”“Iliad,” vi., 242-250. Godet remarks: “The image is derived from those vast oriental palaces, in which there is an abode not only for the sovereign and the heir to the throne, but also for all the sons of the king, however numerous they may be.” [source]

John 14:2 Mansions [μοναι]
Old word from μενω — menō to abide, abiding places, in N.T. only here and John 14:23. There are many resting-places in the Father‘s house 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 Ellipsis of the verb (Mark 2:21; Revelation 2:5, Revelation 2:16; John 14:11). Here a suppressed condition of the second class (determined as unfulfilled) as the conclusion shows. I would have told you Regular construction for this apodosis For I go Reason for the consolation given, futuristic present middle indicative, and explanation of his words in John 13:33 that puzzled Peter so (John 13:36.). To prepare a place for you First aorist active infinitive of purpose of ετοιμαζω — hetoimazō to make ready, old verb from ετοιμος — hetoimos Here only in John, but in Mark 10:40 (Matthew 20:23). It was customary to send one forward for such a purpose (Numbers 10:33). So Jesus had sent Peter and John to make ready (this very verb) for the passover meal (Mark 14:12; Matthew 26:17). Jesus is thus our Forerunner (προδρομος — prodromos) in heaven (Hebrews 6:20). [source]
John 3:16 For so [ουτως γαρ]
This use of γαρ — gar is quite in John‘s style in introducing his comments (John 2:25; John 4:8; John 5:13, etc.). This “Little Gospel” as it is often called, this “comfortable word” (the Anglican Liturgy), while not a quotation from Jesus is a just and marvellous interpretation of the mission and message of our Lord. In John 3:16-21 John recapitulates in summary fashion the teaching of Jesus to Nicodemus. Loved First aorist active indicative of αγαπαω — agapaō the noble word so common in the Gospels for the highest form of love, used here as often in John (John 14:23; John 17:23; 1 John 3:1; 1 John 4:10) of God‘s love for man (cf. 2 Thessalonians 2:16; Romans 5:8; Ephesians 2:4). In John 21:15 John presents a distinction between αγαπαω — agapaō and πιλεω — phileō Αγαπαω — Agapaō is used also for love of men for men (John 13:34), for Jesus (John 8:42), for God (1 John 4:10). The world The whole cosmos of men, including Gentiles, the whole human race. This universal aspect of God‘s love appears also in 2 Corinthians 5:19; Romans 5:8. That he gave The usual classical construction with ωστε — hōste and the indicative (first aorist active) practical result, the only example in the N.T. save that in Galatians 2:13. Elsewhere ωστε — hōste with the infinitive occurs for actual result (Matthew 13:32) as well as purpose (Matthew 10:1), though even this is rare. His only begotten Son “The Son the only begotten.” For this word see note on John 1:14, note on John 1:18; and John 3:18. The rest of the sentence, the purpose clause with ιναεχηι — hina -εις αυτον — echēi precisely reproduces the close of John 3:15 save that εν αυτωι — eis auton takes the place of πιστευων — en autōi (see John 1:12) and goes certainly with εχηι — pisteuōn (not with εν αυτωι — echēi as μη αποληται αλλα — en autōi in John 3:15) and the added clause “should not perish but” The same contrast between “perish” and “eternal life” (for this world and the next) appears also in John 10:28. On “perish” see also John 17:12. [source]
John 8:51 If a man keep my word [εαν τις τον εμον λογον τηρησηι]
Condition of third class with εαν — ean and constative aorist active subjunctive of τηρεω — tēreō Repeated in John 8:52. See John 8:43 about hearing the word of Christ. Common phrase in John (John 8:51, John 8:52, John 8:55; John 14:23, John 14:24; John 15:20; John 17:6; 1 John 2:5). Probably the same idea as keeping the commands of Christ (John 14:21). He shall never see death Spiritual death, of course. Strong double negative ου μη — ou mē with first aorist active subjunctive of τεωρεω — theōreō The phrase “see death” is a Hebraism (Psalm 89:48) and occurs with ιδειν — idein (see) in Luke 2:26; Hebrews 11:5. No essential difference meant between οραω — horaō and τεωρεω — theōreō See John 14:23 for the blessed fellowship the Father and the Son have with the one who keeps Christ‘s word. [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]
Revelation 3:20 He with me []
It is characteristic of John to note the sayings of Christ which express the reciprocal relations of Himself and His followers. See John 6:56; John 10:38; John 14:20; John 15:4, John 15:5; John 17:21, John 17:26. Compare John 14:23. [source]
Revelation 1:4 From Him which is, and which was, and which is to come [ἀπὸ τοῦ ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος]
The whole salutation is given in the name of the Holy Trinity: the Father (Him which is, and was, and is to come), the Spirit (the seven spirits), the Son (Jesus Christ). See further below. This portion of the salutation has no parallel in Paul, and is distinctively characteristic of the author of Revelation. It is one of the solecisms in grammatical construction which distinguishes this book from the other writings of John. The Greek student will note that the pronoun which ( ὁ ) is not construed with the preposition from ( ἀπό ), which would require the genitive case, but stands in the nominative case. Each of these three appellations is treated as a proper name. The Father is Him which is, and which was, and which is to come. This is a paraphrase of the unspeakable name of God (Exodus 3:14), the absolute and unchangeable. Ὁ ὢν , the One who is, is the Septuagint translation of Exodus 3:14, “I am the ὁ ὢν (I am ):” “ ὁ ὢν (I am ), hath sent me unto you.” The One who was ( ὁ ἦν ). The Greek has no imperfect participle, so that the finite verb is used. Which is and which was form one clause, to be balanced against which is to come. Compare Revelation 11:17; Revelation 16:5; and “was ( ἦν ) in the beginning with God” (John 1:2). Which is to come ( ὁ ἐρχόμενος ). Lit., the One who is coming. This is not equivalent to who shall be; i.e., the author is not intending to describe the abstract existence of God as covering the future no less than the past and the present. If this had been his meaning, he would have written ὁ ἐσόμενος , which shall be. The phrase which is to come would not express the future eternity of the Divine Being. The dominant conception in the title is rather that of immutability. Further, the name does not emphasize so much God's abstract existence, as it does His permanent covenant relation to His people. Hence the phrase which is to come, is to be explained in accordance with the key-note of the book, which is the second coming of the Son (Revelation 1:7; Revelation 22:20). -DIVIDER-
-DIVIDER-
The phrase which is to come, is often applied to the Son (see on 1 John 3:5), and so throughout this book. Here it is predicated of the Father, apart from whom the Son does nothing. “The Son is never alone, even as Redeemer” (Milligan). Compare “We will come unto him,” John 14:23. Origen quotes our passage with the words: “But that you may perceive that the omnipotence of the Father and of the Son is one and the same, hear John speaking after this manner in Revelation, 'Who is, etc.'” Dean Plumptre cornpares the inscription over the temple of Isis at Sais in Egypt: “I am all that has come into being, and that which is, and that which shall be, and no man hath lifted my veil.”-DIVIDER-
The Spirit is designated by [source]

Revelation 3:20 I will come in to him [εισελευσομαι]
Future middle of εισερχομαι — eiserchomai See Mark 15:43; Acts 11:3 for εισερχομαι προς — eiserchomai pros to go into a man‘s house. Cf. John 14:23. [source]
Revelation 3:20 If any man hear - and open [εαν τις ακουσηι και ανοιχηι]
Condition of third class with εαν — ean and first aorist (ingressive) active subjunctive of ακουω — akouō and ανοιγω — anoigō See John 10:3; John 18:37. See the picture reversed (Swete) in Luke 13:25; Matthew 25:10.I will come in to him (εισελευσομαι — eiseleusomai). Future middle of εισερχομαι — eiserchomai See Mark 15:43; Acts 11:3 for εισερχομαι προς — eiserchomai pros to go into a man‘s house. Cf. John 14:23.Will sup Future active of δειπνεω — deipneō old verb, from δειπνον — deipnon (supper), as in Luke 17:8. Fellowship in the Messianic kingdom (Luke 22:30; Mark 14:25; Matthew 26:29). Purely metaphorical, as is plain from 1 Corinthians 6:13. [source]

What do the individual words in John 14:23 mean?

Answered Jesus and said to him If anyone loves Me the word of Me he will keep the Father will love him to him we will come a home with him will make
Ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ Ἐάν τις ἀγαπᾷ με τὸν λόγον μου τηρήσει Πατήρ ἀγαπήσει αὐτόν πρὸς αὐτὸν ἐλευσόμεθα μονὴν παρ’ αὐτῷ ποιησόμεθα

Ἀπεκρίθη  Answered 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: ἀποκρίνομαι  
Sense: to give an answer to a question proposed, to answer.
Ἰησοῦς  Jesus 
Parse: Noun, Nominative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
εἶπεν  said 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: λέγω  
Sense: to speak, say.
αὐτῷ  to  him 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
τις  anyone 
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular
Root: τὶς  
Sense: a certain, a certain one.
ἀγαπᾷ  loves 
Parse: Verb, Present Subjunctive Active, 3rd Person Singular
Root: ἀγαπάω  
Sense: of persons.
με  Me 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
λόγον  word 
Parse: Noun, Accusative Masculine Singular
Root: λόγος  
Sense: of speech.
μου  of  Me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
τηρήσει  he  will  keep 
Parse: Verb, Future Indicative Active, 3rd Person Singular
Root: τηρέω  
Sense: to attend to carefully, take care of.
Πατήρ  Father 
Parse: Noun, Nominative Masculine Singular
Root: προπάτωρ 
Sense: generator or male ancestor.
ἀγαπήσει  will  love 
Parse: Verb, Future Indicative Active, 3rd Person Singular
Root: ἀγαπάω  
Sense: of persons.
ἐλευσόμεθα  we  will  come 
Parse: Verb, Future Indicative Middle, 1st Person Plural
Root: ἔρχομαι  
Sense: to come.
μονὴν  a  home 
Parse: Noun, Accusative Feminine Singular
Root: μονή  
Sense: a staying, abiding, dwelling, abode.
ποιησόμεθα  will  make 
Parse: Verb, Future Indicative Middle, 1st Person Plural
Root: ποιέω  
Sense: to make.