Jesus again gave an enigmatic answer. He had already said plainly that He would die and rise again at least three times (cf. Mark 8:31-32; Mark 9:30-32; Mark 10:32-34). Nevertheless the disciples" preconceptions of Messiah"s ministry did not allow them to interpret His words literally. [source][source][source]
The words "way," "truth," and "life" are all coordinate in Jesus" answer; Jesus described Himself as the way, the truth, and the life. The "way" is slightly more dominant in view of Thomas" question and its position in relation to the "truth" and the "life." Jesus is the way to God because He is the truth from God and the life from God. He is the truth because He embodies God"s supreme revelation ( John 1:18; John 5:19; John 8:29), and He is the life because He contains and imparts divine life ( John 1:4; John 5:26; John 11:25; cf. 1 John 5:20). Jesus was summarizing and connecting many of the revelations about Himself that He had previously given the Eleven. [source][source][source]
"He not only shows people the way (i.e, by revealing it), but he is the way (i.e, he redeems us). In this connection "the truth" ... will have saving significance. It will point to Jesus" utter dependability, but also to the saving truth of the gospel. "The life" (see on John 1:4) will likewise take its content from the gospel. Jesus is both life and the source of life to believers." [1][source]
Jesus was not saying that He was one way to God among many. He was not saying that He pointed the way to God either. He said that no one comes to God the Father but through faith in Himself. This means that religions that assign Jesus a role that is different from the one that the Bible gives Him do not bring people to God or eternal life. This was an exclusive claim to being the only way to heaven (cf. John 10:9; Acts 4:12; 1 Timothy 2:5). It is only because of Jesus Christ"s work on the cross that anyone can enter heaven. Since He has come it is only through faith in the promise of God that His cross work satisfied the Father that anyone experiences regeneration ( John 1:12; John 3:16; 1 John 2:2; et al.). Since He has come, rejection of God"s revelation through Him results in eternal damnation ( John 3:36). [source][source][source]
This is the sixth of Jesus "I am" claims (cf. John 6:48; John 8:12; John 10:9; John 10:11; John 11:25; John 15:1). [source][source][source]
"We should not overlook the faith involved both in the utterance and in the acceptance of those words, spoken as they were on the eve of the crucifixion. "I am the Way," said one who would shortly hang impotent on a cross. "I am the Truth," when the lies of evil people were about to enjoy a spectacular triumph. "I am the Life," when within a matter of hours his corpse would be placed in a tomb." [2][source]
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
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 14:6
I am the way, and the truth, and the life [Εγω ειμι η οδος και η αλητεια και 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 (John 11:25) and “the door” to the Pharisees (John 10:7) and “the light of the world” (John 8:12). He spoke “the way of God in truth” (Mark 12:14). He is the way to God and the only way (John 14:6), the personification of truth, the centre of life. Except by me There is no use for the Christian to wince at these words of Jesus. If he is really the Incarnate Son of God (John 1:1,John 1:14,John 1:18), they are necessarily true. [source]
I am the way [] The disciples are engrossed with the thought of separation from Jesus. To Thomas, ignorance of whither Jesus is going involves ignorance of the way. “Therefore, with loving condescension the figure is taken up, and they are assured that He is Himself, if we may so speak, this distance to be traversed” (Milligan and Moulton). All along the course to the Father's house they are still with Him. [source]
The truth [] As being the perfect revelation of God the Father: combining in Himself and manifesting all divine reality, whether in the being, the law, or the character of God. He embodies what men ought to know and believe of God; what they should do as children of God, and what they should be. [source]
The life [] Not only life in the future world. He is “the principle and source of life in its temporal development and future consummation, so that whoever has not received Him into himself by faith, has become a prey to spiritual and eternal death” (Meyer). “He that believeth on the Son hath everlasting life.” Compare Colossians 3:4; John 6:50,John 6:51; John 11:25,John 11:26. “I am the way, the truth, and the life. Without the way there is no going; without the truth there is no knowing; without the life there is no living. I am the way which thou shouldst pursue; the truth which thou shouldst believe; the life which thou shouldst hope for” (Thomas a Kempis, “Imitation of Christ,” iii., 56). On ζωή , life, see on John 1:4. [source]
John 4:23In spirit and in truth [ἐν πνεύματι καὶ ἀηθείᾳ] Spirit ( πνεῦμα ) is the highest, deepest, noblest part of our humanity, the point of contact between God and man (Romans 1:9); while soul ( ψυχή ) is the principle of individuality, the seat of personal impressions, having a side in contact with the material element of humanity as well as with the spiritual element, and being thus the mediating element between the spirit and the body. The phrase in spirit and in truth describes the two essential characteristics of true worship: in spirit, as distinguished from place or form or other sensual limitations (John 4:21); in truth, as distinguished from the false conceptions resulting from imperfect knowledge (John 4:22). True worship includes a spiritual sense of the object worshipped, and a spiritual communion with it; the manifestation of the moral consciousness in feelings, motions of the will, “moods of elevation, excitements,” etc. It includes also a truthful conception of the object. In Jesus the Father is seen (John 14:9) and known (Luke 10:22). Thus the truthful conception is gained. He is the Truth (John 14:6). Likewise through Him we come to the Father, and spiritually commune with Him. No man can come in any other way (John 14:6). To worship in truth is not merely to worship in sincerity, but with a worship corresponding to the nature of its object. [source]
John 4:21The Father [] This absolute use of the title the Father is characteristic of John. He speaks of God as the Father, and my Father, more commonly the former. On the distinction between the two Canon Westcott observes: “Generally it may be said that the former title expresses the original relation of God to being, and specially to humanity, in virtue of man's creation in the divine image; and the latter more particularly the relation of the Father to the Son incarnate, and so indirectly to man in virtue of the Incarnation. The former suggests those thoughts which spring from the consideration of the absolute moral connection of man with God; the latter those which spring from what is made known to us, through revelation, of the connection of the Incarnate Son with God and with man.” See John 6:45; John 10:30; John 20:21; John 8:18,John 8:19; John 14:6-10; John 15:8. John never uses our Father; only once your Father (John 20:17), and never Father without the article, except in address. [source]
John 18:37Of the truth [ἐκ τῆς ἀληθείας] Literally, out of: sprung from: whose life and words issue from the truth. See on John 14:6, and compare John 8:47. [source]
John 14:7My Father [] Not the Father, as John 14:6. It is the knowledge of the Father in His relation to the Son. Through this knowledge the knowledge of God as the Father, “in the deepest verity of His being,” is attained. This latter knowledge is better expressed by οἷδα . See on John 4:21. [source]
John 1:4Was the Light of men [ἦν τὸ φῶς τῶν ἀνθρώπων] Passing from the thought of creation in general to that of mankind, who, in the whole range of created things, had a special capacity for receiving the divine. The Light - the peculiar mode of the divine operation upon men, conformably to their rational and moral nature which alone was fitted to receive the light of divine truth. It is not said that the Word was light, but that the life was the light. The Word becomes light through the medium of life, of spiritual life, just as sight is a function of physical life. Compare John 14:6, where Christ becomes the life through being the truth; and Matthew 5:8, where the pure heart is the medium through which God is beheld. In whatever mode of manifestation the Word is in the world, He is the light of the world; in His works, in the dawn of creation; in the happy conditions of Eden; in the Patriarchs, in the Law and the Prophets, in His incarnation, and in the subsequent history of the Church. Compare John 9:5. Of men, as a class, and not of individuals only. [source]
John 1:4In Him was life [ἐν αὐτῷ ζωὴ ἦν] He was the fountain of life - physical, moral, and eternal - its principle and source. Two words for life are employed in the New Testament: βίος and ζωὴ . The primary distinction is that ζωὴ means existence as contrasted with death, and βίος , the period, means, or manner of existence. Hence βίος is originally the higher word, being used of men, while ζωὴ is used of animals ( ζῶα ). We speak therefore of the discussion of the life and habits of animals as zoo logy; and of accounts of men's lives as bio graphy. Animals have the vital principle in common with men, but men lead lives controlled by intellect and will, and directed to moral and intellectual ends. In the New Testament, βίος means either living, i.e., means of subsistence (Mark 12:44; Luke 8:43), or course of life, life regarded as an economy (Luke 8:14; 1 Timothy 2:2; 2 Timothy 2:4). Ζωὴ occurs in the lower sense of life, considered principally or wholly as existence (1 Peter 3:10; Acts 8:33; Acts 17:25; Hebrews 7:3). There seems to be a significance in the use of the word in Luke 16:25: “Thou in thy lifetime ( ἐν τῇ ζωῇ σου ) receivedst thy good things;” the intimation being that the rich man's life had been little better than mere existence, and not life at all in the true sense. But throughout the New Testament ζωὴ is the nobler word, seeming to have changed places with βίος . It expresses the sum of mortal and eternal blessedness (Matthew 25:46; Luke 18:30; John 11:25; Acts 2:28; Romans 5:17; Romans 6:4), and that not only in respect of men, but also of God and Christ. So here. Compare John 5:26; John 14:6; 1 John 1:2. This change is due to the gospel revelation of the essential connection of sin with death, and consequently, of life with holiness. “Whatever truly lives, does so because sin has never found place in it, or, having found place for a time, has since been overcome and expelled” (Trench). Ζωὴ is a favorite word with John. See John 11:25; John 14:6; John 8:12; 1 John 1:2; 1 John 5:20; John 6:35,John 6:48; John 6:63; Revelation 21:6; Revelation 22:1,Revelation 22:17; Revelation 7:17; John 4:14; Revelation 2:7; Revelation 22:2,Revelation 22:14,Revelation 22:19; John 12:50; John 17:3; John 20:31; John 5:26; John 6:53,John 6:54; John 5:40; John 3:15,John 3:16,John 3:36; John 10:10; John 5:24; John 12:25; John 6:27; John 4:36; 1 John 5:12,1 John 5:16; John 6:51.Was the Light of men ( ἦν τὸ φῶς τῶν ἀνθρώπων )Passing from the thought of creation in general to that of mankind, who, in the whole range of created things, had a special capacity for receiving the divine. The Light - the peculiar mode of the divine operation upon men, conformably to their rational and moral nature which alone was fitted to receive the light of divine truth. It is not said that the Word was light, but that the life was the light. The Word becomes light through the medium of life, of spiritual life, just as sight is a function of physical life. Compare John 14:6, where Christ becomes the life through being the truth; and Matthew 5:8, where the pure heart is the medium through which God is beheld. In whatever mode of manifestation the Word is in the world, He is the light of the world; in His works, in the dawn of creation; in the happy conditions of Eden; in the Patriarchs, in the Law and the Prophets, in His incarnation, and in the subsequent history of the Church. Compare John 9:5. Of men, as a class, and not of individuals only. [source]
John 14:6I am the way, and the truth, and the life [Εγω ειμι η οδος και η αλητεια και 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 (John 11:25) and “the door” to the Pharisees (John 10:7) and “the light of the world” (John 8:12). He spoke “the way of God in truth” (Mark 12:14). He is the way to God and the only way (John 14:6), the personification of truth, the centre of life. Except by me There is no use for the Christian to wince at these words of Jesus. If he is really the Incarnate Son of God (John 1:1,John 1:14,John 1:18), they are necessarily true. [source]
John 17:3Should know [γινωσκωσιν] Present active subjunctive with ινα hina (subject clause), “should keep on knowing.” Even Jesus Christ See John 1:17 for the only other place in John‘s Gospel where the words occur together. Coming here in the Lord‘s own prayer about himself they create difficulty, unless, as Westcott suggests, Χριστον Christon be regarded as a predicate accusative, “Jesus as the Christ” (Messiah). Otherwise the words would seem to be John‘s parenthetical interpretation of the idea of Jesus. Lucke thinks that the solemnity of this occasion explains Jesus referring to himself in the third person. The knowledge of “the only true God” is through Jesus Christ (John 14:6-9). [source]
John 18:38What is truth? [τι εστιν αλητεια] This famous sneer of Pilate reveals his own ignorance of truth, as he stood before Incarnate Truth (John 14:6). Quid est veritas? The answer in Latin is Vir est qui adest as has been succinctly said by the use of the same letters. Pilate turned with indifference from his own great question and rendered his verdict: “I find no crime in him” For this use of αιτια aitia see Matthew 27:37; Mark 15:26. Pilate therefore should have set Jesus free at once. [source]
John 10:7Therefore again [ουν παλιν] Jesus repeats the allegory with more detail and with more directness of application. Repeating a story is not usually an exhilarating experience. I am the door of the sheep The door for the sheep by which they enter. “He is the legitimate door of access to the spiritual αυλη aulē the Fold of the House of Israel, the door by which a true shepherd must enter” (Bernard). He repeats it in John 10:9. This is a new idea, not in the previous story (John 10:1-5). Moffatt follows the Sahidic in accepting ο ποιμην ho poimēn here instead of η τυρα hē thura clearly whimsical. Jesus simply changes the metaphor to make it plainer. They were doubtless puzzled by the meaning of the door in John 10:1. Once more, this metaphor should help those who insist on the literal meaning of bread as the actual body of Christ in Mark 14:22. Jesus is not a physical “door,” but he is the only way of entrance into the Kingdom of God (John 14:6). [source]
John 10:9The door [η τυρα] Repeated from John 10:7. By me if any man enter in Condition of third class with εαν ean and second aorist active subjunctive of εισερχομαι eiserchomai Note proleptic and emphatic position of δι εμου di' emou One can call this narrow intolerance, if he will, but it is the narrowness of truth. If Jesus is the Son of God sent to earth for our salvation, he is the only way. He had already said it in John 5:23. He will say it again more sharply in John 14:6. It is unpalatable to the religious dogmatists before him as it is to the liberal dogmatists today. Jesus offers the open door to “any one” He shall be saved Future passive of σωζω sōzō the great word for salvation, from σως sōs safe and sound. The sheep that comes into the fold through Jesus as the door will be safe from thieves and robbers for one thing. He will have entrance Future (linear future) indicative of ευρισκω heuriskō old word from νεμω nemō to pasture. In N.T. only here and 2 Timothy 2:17 (in sense of growth). This same phrase occurs in 1 Chronicles 4:40. The shepherd leads the sheep to pasture, but this phrase pictures the joy of the sheep in the pasture provided by the shepherd. [source]
John 12:32And I, if I be lifted from the earth [καγω αν υπσωτω εκ της γης] Note proleptic position of εγω egō (I). Condition of third class (undetermined with prospect) with αν an (= εαν ean here) with first aorist passive subjunctive of υπσοω hupsoō the verb used in John 3:14 of the brazen serpent and of the Cross of Christ as here and also in John 8:28. Westcott again presses εκ ek instead of απο apo to make it refer to the ascension rather than to the Cross, a wrong interpretation surely. Will draw all men unto myself Future active of ελκυω helkuō late form of ελκω helkō to draw, to attract. Jesus had already used this verb of the Father‘s drawing power (John 6:44). The magnetism of the Cross is now known of all men, however little they understand the mystery of the Cross. By “all men” (παντας pantas) Jesus does not mean every individual man, for some, as Simeon said (Luke 2:34) are repelled by Christ, but this is the way that Greeks (John 12:22) can and will come to Christ, by the way of the Cross, the only way to the Father (John 14:6). [source]
John 16:13Howbeit [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 16:13When 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 4:23And now is [και νυν εστιν] See this same phrase in John 5:25. This item could not be added in John 4:21 for local worship was not abolished, but spiritual independence of place was called for at once. So contrast John 5:25,John 5:28; John 16:25,John 16:32. The true worshippers See John 1:9 for αλητινος alēthinos (genuine). Προσκυνητης Proskunētēs is a late word from προσκυνεω proskuneō to bow the knee, to worship, occurs here only in N.T., but is found in one pre-Christian inscription (Deissmann, Light, etc., p. 101) and in one of the 3rd century a.d. (Moulton & Milligan, Vocabulary). In spirit and truth This is what matters, not where, but how (in reality, in the spirit of man, the highest part of man, and so in truth). All this is according to the Holy Spirit (Romans 8:5) who is the Spirit of truth (John 16:13). Here Jesus has said the final word on worship, one needed today. Seeketh The Father has revealed himself in the Son who is the truth (John 14:6,John 14:9). It does matter whether we have a true conception of God whom we worship. To be his worshippers Rather, “seeks such as those who worship him” (predicate accusative articular participle in apposition with τοιουτους toioutous (such). John pictures the Father as seeking worshippers, a doctrine running all through the Gospel (John 3:16; John 6:44; John 15:16; 1 John 4:10). [source]
John 6:35I am the bread of life [Εγω ειμι ο αρτος της ζωης] This sublime sentence was startling in the extreme to the crowd. Philo does compare the manna to the τειος λογος theios logos in an allegorical sense, but this language is far removed from Philo‘s vagueness. In the Synoptics (Mark 14:22; Matthew 26:26; Luke 22:19) Jesus uses bread He is the bread of life in two senses: it has life in itself, the living bread (John 6:51), and it gives life to others like the water of life, the tree of life. John often has Jesus saying “I am” As also in John 6:41,John 6:48,John 6:51; John 8:12; John 10:7,John 10:9,John 10:11,John 10:14; John 11:25; John 14:6; John 15:1,John 15:5. He that cometh to me The first act of the soul in approaching Jesus. See also John 6:37. Shall not hunger Strong double negative ου με ou me with first aorist (ingressive) active subjunctive, “shall not become hungry.” He that believeth on me The continuous relation of trust after coming like πιστευητε pisteuēte (present tense) in John 6:29. See both verbs used together also in John 7:37. Shall never thirst So the old MSS. the future active indicative instead of the aorist subjunctive as above, an even stronger form of negation with πωποτε pōpote (John 1:18) added. [source]
John 8:32And ye shall know the truth [και γνωσεστε την αλητειαν] Truth is one of the marks of Christ (John 1:14) and Jesus will claim to Thomas to be the personification of truth (John 14:6). But it will be for them knowledge to be learned by doing God‘s will (John 7:17). The word is from αλητης alēthēs See also John 8:40,John 8:44,John 8:45. And the truth shall make you free Future active indicative of ελευτεροω eleutheroō old verb from ελευτερος eleutheros (from ερχομαι erchomai to go where one wishes and so free). One of Paul‘s great words for freedom from the bondage of the law (Romans 6:18; Galatians 5:1). The freedom of which Jesus here speaks is freedom from the slavery of sin as Paul in Romans 8:2. See John 8:36. This freedom is won alone by Christ (John 8:36) and we are sanctified in truth (John 17:19). In John 1:17 truth is mentioned with grace as one of the marks of the gospel through Christ. Freedom (intellectual, moral, spiritual) is only attainable when we are set free from darkness, sin, ignorance, superstition and let the Light of the World shine on us and in us. [source]
Acts 9:2The Way [της οδου] A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Acts 19:9,Acts 19:23; Acts 22:4; Acts 24:14,Acts 24:22 or the way of salvation (Acts 16:17) or the way of the Lord (Acts 18:25). It is a Jewish definition of life as in Isaiah 40:3 “the way of the Lord,” Psalm 1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (John 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. [source]
Acts 9:2Letters [επιστολας] Julius Ceasar and Augustus had granted the high priest and Sanhedrin jurisdiction over Jews in foreign cities, but this central ecclesiastical authority was not always recognized in every local community outside of Judea. Paul says that he received his authority to go to Damascus from the priests (Acts 26:10) and “the estate of the elders” (Acts 22:5), that is the Sanhedrin. To Damascus (εις Δαμασκον eis Damaskon). As if no disciples of importance (outside the apostles in Jerusalem) were left in Judea. Damascus at this time may have been under the rule of Aretas of Arabia (tributary to Rome) as it certainly was a couple of years later when Saul escaped in a basket (2 Corinthians 11:32). This old city is the most enduring in the history of the world (Knowling). It is some 150 miles Northeast from Jerusalem and watered by the river Abana from Anti-Lebanon. Here the Jews were strong in numbers (10,000 butchered by Nero later) and here some disciples had found refuge from Saul‘s persecution in Judea and still worshipped in the synagogues. Paul‘s language in Acts 26:11 seems to mean that Damascus is merely one of other “foreign cities” to which he carried the persecution. If he found Third class condition with aorist subjunctive retained after secondary tense (asked). The Way (της οδου tēs hodou). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Acts 19:9,Acts 19:23; Acts 22:4; Acts 24:14,Acts 24:22 or the way of salvation (Acts 16:17) or the way of the Lord (Acts 18:25). It is a Jewish definition of life as in Isaiah 40:3 “the way of the Lord,” Psalm 1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (John 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. That he might bring them bound Final clause with οπως hopōs (less common than ινα hina) and aorist (effective) subjunctive (αγαγηι agagēi reduplicated aorist of αγω agō common verb) and perfect passive participle (δεδεμενους dedemenous) of δεω deō in a state of sheer helplessness like his other victims both men and women. Three times (Acts 8:3; Acts 9:2; Acts 22:4) this fact of persecuting women is mentioned as a special blot in Paul‘s cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1 Timothy 1:15). [source]
Acts 9:2If he found [εαν ευρηι] Third class condition with aorist subjunctive retained after secondary tense (asked). The Way (της οδου tēs hodou). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Acts 19:9,Acts 19:23; Acts 22:4; Acts 24:14,Acts 24:22 or the way of salvation (Acts 16:17) or the way of the Lord (Acts 18:25). It is a Jewish definition of life as in Isaiah 40:3 “the way of the Lord,” Psalm 1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (John 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. That he might bring them bound Final clause with οπως hopōs (less common than ινα hina) and aorist (effective) subjunctive (αγαγηι agagēi reduplicated aorist of αγω agō common verb) and perfect passive participle (δεδεμενους dedemenous) of δεω deō in a state of sheer helplessness like his other victims both men and women. Three times (Acts 8:3; Acts 9:2; Acts 22:4) this fact of persecuting women is mentioned as a special blot in Paul‘s cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1 Timothy 1:15). [source]
1 Timothy 3:16Lit. confessedly . N.T.o The mystery of godliness [τὸ τῆς εὐσεβείας μυστήριον] (a) The connection of thought is with the truth (1 Timothy 3:15), and the words mystery of godliness are a paraphrase of that word. The church is the pillar and stay of the truth, and the truth constitutes the mystery of godliness. (b) The contents of this truth or mystery is Christ, revealed in the gospel as the Savior from ungodliness, the norm and inspiration of godliness, the divine life in man, causing him to live unto God as Christ did and does (Romans 6:10). See 1 Timothy 1:15; 1 Timothy 2:5; Colossians 1:26,Colossians 1:27. According to the Fourth Gospel, Christ is himself the truth (John 14:6). The mystery of godliness is the substance of piety = mystery of the faith (1 Timothy 3:9). (c) The truth is called a mystery because it was, historically, hidden, until revealed in the person and work of Christ; also because it is concealed from human wisdom, and apprehended only by faith in the revelation of God through Christ. (d) The genitive, of godliness, is possessive. The mystery of godliness is the truth which pertains or belongs to godliness. It is not the property of worldly wisdom. Great ( μέγα ) means important, weighty, as Ephesians 5:32. [source]
1 Timothy 3:16Without controversy [ὁμολογουμένως] Lit. confessedly. N.T.oThe mystery of godliness ( τὸ τῆς εὐσεβείας μυστήριον )(a) The connection of thought is with the truth (1 Timothy 3:15), and the words mystery of godliness are a paraphrase of that word. The church is the pillar and stay of the truth, and the truth constitutes the mystery of godliness. (b) The contents of this truth or mystery is Christ, revealed in the gospel as the Savior from ungodliness, the norm and inspiration of godliness, the divine life in man, causing him to live unto God as Christ did and does (Romans 6:10). See 1 Timothy 1:15; 1 Timothy 2:5; Colossians 1:26,Colossians 1:27. According to the Fourth Gospel, Christ is himself the truth (John 14:6). The mystery of godliness is the substance of piety = mystery of the faith (1 Timothy 3:9). (c) The truth is called a mystery because it was, historically, hidden, until revealed in the person and work of Christ; also because it is concealed from human wisdom, and apprehended only by faith in the revelation of God through Christ. (d) The genitive, of godliness, is possessive. The mystery of godliness is the truth which pertains or belongs to godliness. It is not the property of worldly wisdom. Great ( μέγα ) means important, weighty, as Ephesians 5:32. [source]
1 John 1:2The Life [ἡ ζωὴ] The Word Himself who is the Life. Compare John 14:6; John 5:26; 1 John 5:11,1 John 5:12. Life expresses the nature of the Word (John 1:4). The phrase, the Life, besides being equivalent to the Word, also indicates, like the Truth and the Light, an aspect of His being. [source]
1 John 2:23He that confesseth the Son [ο ομολογων τον υιον] Because the Son reveals the Father (John 1:18; John 14:9). Our only approach to the Father is by the Son (John 14:6). Confession of Christ before men is a prerequisite for confession by Christ before the Father (Matthew 10:32; Luke 12:8). [source]
1 John 4:9His only-begotten Son [τον υιον αυτου τον μονογενη] “His Son the only-begotten” as in John 3:16. John applies μονογενης monogenēs to Jesus alone (John 1:14,John 1:18), but Luke (Luke 7:12; Luke 8:42; Luke 9:38) to others. Jesus alone completely reproduces the nature and character of God (Brooke).That we might live through him (ινα ζησωμεν δι αυτου hina zēsōmen di' autou). Purpose clause with ινα hina and the first aorist (ingressive, get life) active subjunctive of ζαω zaō “Through him” is through Christ, who is the life (John 14:6). Christ also lives in us (Galatians 2:20). This life begins here and now. [source]
1 John 4:9That we might live through him [ινα ζησωμεν δι αυτου] Purpose clause with ινα hina and the first aorist (ingressive, get life) active subjunctive of ζαω zaō “Through him” is through Christ, who is the life (John 14:6). Christ also lives in us (Galatians 2:20). This life begins here and now. [source]
1 John 5:6It is the Spirit that beareth witness [το πνευμα εστιν το μαρτυρουν] Present active articular participle of μαρτυρεω martureō with article with both subject and predicate, and so interchangeable as in 1 John 3:4. The Holy Spirit is the third and the chief witness at the baptism of Jesus and all through his ministry.Because (οτι hoti). Or declarative “that.” Either makes sense. In John 15:26 Jesus spoke of “the Spirit of truth” (whose characteristic is truth). Here John identifies the Spirit with truth as Jesus said of himself (John 14:6) without denying personality for the Holy Spirit. [source]
1 John 5:6Because [οτι] Or declarative “that.” Either makes sense. In John 15:26 Jesus spoke of “the Spirit of truth” (whose characteristic is truth). Here John identifies the Spirit with truth as Jesus said of himself (John 14:6) without denying personality for the Holy Spirit. [source]
1 John 5:11Eternal life [ζωην αιωνιον] Anarthrous emphasizing quality, but with the article in 1 John 1:2.In his Son (εν τωι υιωι αυτου en tōi huiōi autou). This life and the witness also. This is why Jesus who is life (John 14:6) came to give us abundant life (John 10:10). [source]
1 John 5:11In his Son [εν τωι υιωι αυτου] This life and the witness also. This is why Jesus who is life (John 14:6) came to give us abundant life (John 10:10). [source]
1 John 1:8The truth [] The whole Gospel. All reality is in God. He is the only true God ( ἀληθινός John 17:3; see on John 1:9). This reality is incarnated in Christ, the Word of God, “the very image of His substance,” and in His message to men. This message is the truth, a title not found in the Synoptists, Acts, or Revelation, but in the Catholic Epistles (James 5:19; 1 Peter 1:22; 2 Peter 2:2), and in Paul (2 Corinthians 8:8; Ephesians 1:13, etc.). It is especially characteristic of the Gospel and Epistles of John. The truth is represented by John objectively and subjectively. 1. Objectively. In the person of Christ. He is the Truth, the perfect revelation of God (John 1:18; John 14:6). His manhood is true to the absolute law of right, which is the law of love, and is, therefore, our perfect pattern of manhood. -DIVIDER-
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Truth, absolutely existing in and identified with God, was also, in some measure, diffused in the world. The Word was in the world, before as after the incarnation (John 1:10. See on John 1:4,John 1:5). Christ often treats the truth as something to which He came to bear witness, and which it was His mission to develop into clearer recognition and expression (John 18:37). This He did through the embodiment of truth in His own person (John 1:14,John 1:17; John 14:6), and by His teaching (John 8:40; John 17:17); and His work is carried out by the Spirit of Truth (John 16:13), sent by God and by Christ himself (John 14:26; John 16:7). Hence the Spirit, even as Christ, is the Truth (1 John 5:6). The whole sum of the knowledge of Christ and of the Spirit, is the Truth (1 John 2:21; 2 John 1:1). This truth can be recognized, apprehended, and appropriated by man, and can be also rejected by him (John 8:32; 1 John 2:21; John 8:44). -DIVIDER-
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2. Subjectively. The truth is lodged in man by the Spirit, and communicated to his spirit (John 14:17; John 15:26; John 16:13). It dwells in man (1 John 1:8; 1 John 2:4; 2 John 1:2), as revelation, comfort, guidance, enlightenment, conviction, impulse, inspiration, knowledge. It is the spirit of truth as opposed to the spirit of error (1 John 4:6). It translates itself into act. God's true children do the truth (John 3:21; 1 John 1:6). It brings sanctification and freedom (John 8:32; John 17:17). See on John 14:6,John 14:17. -DIVIDER-
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1 John 1:1That which [ο] Strictly speaking, the neuter relative here is not personal, but the message “concerning the Word of life” For discussion of the Λογος Logos see notes on John 1:1-18. Here the Λογος Logos is described by της ζωης tēs zōēs (of life), while in John 1:4 he is called η ζωη hē zōē (the Life) as here in 1 John 1:2 and as Jesus calls himself (John 11:25; John 14:6), an advance on the phrase here, and in Revelation 19:14 he is termed ο λογος του τεου ho logos tou theou (the Word of God), though in John 1:1 the Λογος Logos is flatly named ο τεος ho theos (God). John does use ο ho in a collective personal sense in John 6:37,John 6:39. See also παν ο pan ho in 1 John 5:4. [source]
1 John 4:9In us [εν ημιν] In our case, not “among us” nor “to us.” Cf. Galatians 1:16.Hath sent (απεσταλκεν apestalken). Perfect active indicative of αποστελλω apostellō as again in 1 John 4:14, the permanent mission of the Son, though in 1 John 4:10 the aorist απεστειλεν apesteilen occurs for the single event. See John 3:16 for this great idea.His only-begotten Son “His Son the only-begotten” as in John 3:16. John applies μονογενης monogenēs to Jesus alone (John 1:14,John 1:18), but Luke (Luke 7:12; Luke 8:42; Luke 9:38) to others. Jesus alone completely reproduces the nature and character of God (Brooke).That we might live through him (ινα ζησωμεν δι αυτου hina zēsōmen di' autou). Purpose clause with ινα hina and the first aorist (ingressive, get life) active subjunctive of ζαω zaō “Through him” is through Christ, who is the life (John 14:6). Christ also lives in us (Galatians 2:20). This life begins here and now. [source]
1 John 5:6He that came [ο ελτων] Second aorist active articular participle of ερχομαι erchomai referring to the Incarnation as a definite historic event, the preexistent Son of God “sent from heaven to do God‘s will” (Brooke).By water and blood (δι υδατος και αιματος di' hudatos kai haimatos). Accompanied by (δια dia used with the genitive both as instrument and accompaniment, as in Galatians 5:13) water (as at the baptism) and blood (as on the Cross). These two incidents in the Incarnation are singled out because at the baptism Jesus was formally set apart to his Messianic work by the coming of the Holy Spirit upon him and by the Father‘s audible witness, and because at the Cross his work reached its culmination (“It is finished,” Jesus said). There are other theories that do not accord with the language and the facts. It is true that at the Cross both water and blood came out of the side of Jesus when pierced by the soldier, as John bore witness (John 19:34), a complete refutation of the Docetic denial of an actual human body for Jesus and of the Cerinthian distinction between Jesus and Christ. There is thus a threefold witness to the fact of the Incarnation, but he repeats the twofold witness before giving the third. The repetition of both preposition (εν en this time rather than δια dia) and the article (τωι tōi locative case) argues for two separate events with particular emphasis on the blood (“not only” ουκ μονον ouk monon “but” αλλ all') which the Gnostics made light of or even denied.It is the Spirit that beareth witness Present active articular participle of μαρτυρεω martureō with article with both subject and predicate, and so interchangeable as in 1 John 3:4. The Holy Spirit is the third and the chief witness at the baptism of Jesus and all through his ministry.Because (οτι hoti). Or declarative “that.” Either makes sense. In John 15:26 Jesus spoke of “the Spirit of truth” (whose characteristic is truth). Here John identifies the Spirit with truth as Jesus said of himself (John 14:6) without denying personality for the Holy Spirit. [source]
Revelation 1:18I am He that liveth [καὶ ὁ ζῶν] Not a fresh sentence connected with the following words as in A.V., but connected with the first and the last by καὶ andRev., and the living One. Compare John 1:4; John 14:6; John 5:26. [source]
Greek Commentary for John 14:6
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 (John 11:25) and “the door” to the Pharisees (John 10:7) and “the light of the world” (John 8:12). He spoke “the way of God in truth” (Mark 12:14). He is the way to God and the only way (John 14:6), the personification of truth, the centre of life. Except by me There is no use for the Christian to wince at these words of Jesus. If he is really the Incarnate Son of God (John 1:1, John 1:14, John 1:18), they are necessarily true. [source]
The disciples are engrossed with the thought of separation from Jesus. To Thomas, ignorance of whither Jesus is going involves ignorance of the way. “Therefore, with loving condescension the figure is taken up, and they are assured that He is Himself, if we may so speak, this distance to be traversed” (Milligan and Moulton). All along the course to the Father's house they are still with Him. [source]
As being the perfect revelation of God the Father: combining in Himself and manifesting all divine reality, whether in the being, the law, or the character of God. He embodies what men ought to know and believe of God; what they should do as children of God, and what they should be. [source]
Not only life in the future world. He is “the principle and source of life in its temporal development and future consummation, so that whoever has not received Him into himself by faith, has become a prey to spiritual and eternal death” (Meyer). “He that believeth on the Son hath everlasting life.” Compare Colossians 3:4; John 6:50, John 6:51; John 11:25, John 11:26. “I am the way, the truth, and the life. Without the way there is no going; without the truth there is no knowing; without the life there is no living. I am the way which thou shouldst pursue; the truth which thou shouldst believe; the life which thou shouldst hope for” (Thomas a Kempis, “Imitation of Christ,” iii., 56). On ζωή , life, see on John 1:4. [source]
The end of the way. [source]
Reverse Greek Commentary Search for John 14:6
A form of expression peculiar to John. See John 6:41, John 6:48, John 6:51; John 8:12; John 10:7, John 10:9, John 10:11, John 10:14; John 11:25; John 14:6; John 15:1, John 15:5. [source]
Spirit ( πνεῦμα ) is the highest, deepest, noblest part of our humanity, the point of contact between God and man (Romans 1:9); while soul ( ψυχή ) is the principle of individuality, the seat of personal impressions, having a side in contact with the material element of humanity as well as with the spiritual element, and being thus the mediating element between the spirit and the body. The phrase in spirit and in truth describes the two essential characteristics of true worship: in spirit, as distinguished from place or form or other sensual limitations (John 4:21); in truth, as distinguished from the false conceptions resulting from imperfect knowledge (John 4:22). True worship includes a spiritual sense of the object worshipped, and a spiritual communion with it; the manifestation of the moral consciousness in feelings, motions of the will, “moods of elevation, excitements,” etc. It includes also a truthful conception of the object. In Jesus the Father is seen (John 14:9) and known (Luke 10:22). Thus the truthful conception is gained. He is the Truth (John 14:6). Likewise through Him we come to the Father, and spiritually commune with Him. No man can come in any other way (John 14:6). To worship in truth is not merely to worship in sincerity, but with a worship corresponding to the nature of its object. [source]
This absolute use of the title the Father is characteristic of John. He speaks of God as the Father, and my Father, more commonly the former. On the distinction between the two Canon Westcott observes: “Generally it may be said that the former title expresses the original relation of God to being, and specially to humanity, in virtue of man's creation in the divine image; and the latter more particularly the relation of the Father to the Son incarnate, and so indirectly to man in virtue of the Incarnation. The former suggests those thoughts which spring from the consideration of the absolute moral connection of man with God; the latter those which spring from what is made known to us, through revelation, of the connection of the Incarnate Son with God and with man.” See John 6:45; John 10:30; John 20:21; John 8:18, John 8:19; John 14:6-10; John 15:8. John never uses our Father; only once your Father (John 20:17), and never Father without the article, except in address. [source]
Literally, out of: sprung from: whose life and words issue from the truth. See on John 14:6, and compare John 8:47. [source]
Not the Father, as John 14:6. It is the knowledge of the Father in His relation to the Son. Through this knowledge the knowledge of God as the Father, “in the deepest verity of His being,” is attained. This latter knowledge is better expressed by οἷδα . See on John 4:21. [source]
Passing from the thought of creation in general to that of mankind, who, in the whole range of created things, had a special capacity for receiving the divine. The Light - the peculiar mode of the divine operation upon men, conformably to their rational and moral nature which alone was fitted to receive the light of divine truth. It is not said that the Word was light, but that the life was the light. The Word becomes light through the medium of life, of spiritual life, just as sight is a function of physical life. Compare John 14:6, where Christ becomes the life through being the truth; and Matthew 5:8, where the pure heart is the medium through which God is beheld. In whatever mode of manifestation the Word is in the world, He is the light of the world; in His works, in the dawn of creation; in the happy conditions of Eden; in the Patriarchs, in the Law and the Prophets, in His incarnation, and in the subsequent history of the Church. Compare John 9:5. Of men, as a class, and not of individuals only. [source]
He was the fountain of life - physical, moral, and eternal - its principle and source. Two words for life are employed in the New Testament: βίος and ζωὴ . The primary distinction is that ζωὴ means existence as contrasted with death, and βίος , the period, means, or manner of existence. Hence βίος is originally the higher word, being used of men, while ζωὴ is used of animals ( ζῶα ). We speak therefore of the discussion of the life and habits of animals as zoo logy; and of accounts of men's lives as bio graphy. Animals have the vital principle in common with men, but men lead lives controlled by intellect and will, and directed to moral and intellectual ends. In the New Testament, βίος means either living, i.e., means of subsistence (Mark 12:44; Luke 8:43), or course of life, life regarded as an economy (Luke 8:14; 1 Timothy 2:2; 2 Timothy 2:4). Ζωὴ occurs in the lower sense of life, considered principally or wholly as existence (1 Peter 3:10; Acts 8:33; Acts 17:25; Hebrews 7:3). There seems to be a significance in the use of the word in Luke 16:25: “Thou in thy lifetime ( ἐν τῇ ζωῇ σου ) receivedst thy good things;” the intimation being that the rich man's life had been little better than mere existence, and not life at all in the true sense. But throughout the New Testament ζωὴ is the nobler word, seeming to have changed places with βίος . It expresses the sum of mortal and eternal blessedness (Matthew 25:46; Luke 18:30; John 11:25; Acts 2:28; Romans 5:17; Romans 6:4), and that not only in respect of men, but also of God and Christ. So here. Compare John 5:26; John 14:6; 1 John 1:2. This change is due to the gospel revelation of the essential connection of sin with death, and consequently, of life with holiness. “Whatever truly lives, does so because sin has never found place in it, or, having found place for a time, has since been overcome and expelled” (Trench). Ζωὴ is a favorite word with John. See John 11:25; John 14:6; John 8:12; 1 John 1:2; 1 John 5:20; John 6:35, John 6:48; John 6:63; Revelation 21:6; Revelation 22:1, Revelation 22:17; Revelation 7:17; John 4:14; Revelation 2:7; Revelation 22:2, Revelation 22:14, Revelation 22:19; John 12:50; John 17:3; John 20:31; John 5:26; John 6:53, John 6:54; John 5:40; John 3:15, John 3:16, John 3:36; John 10:10; John 5:24; John 12:25; John 6:27; John 4:36; 1 John 5:12, 1 John 5:16; John 6:51.Was the Light of men ( ἦν τὸ φῶς τῶν ἀνθρώπων )Passing from the thought of creation in general to that of mankind, who, in the whole range of created things, had a special capacity for receiving the divine. The Light - the peculiar mode of the divine operation upon men, conformably to their rational and moral nature which alone was fitted to receive the light of divine truth. It is not said that the Word was light, but that the life was the light. The Word becomes light through the medium of life, of spiritual life, just as sight is a function of physical life. Compare John 14:6, where Christ becomes the life through being the truth; and Matthew 5:8, where the pure heart is the medium through which God is beheld. In whatever mode of manifestation the Word is in the world, He is the light of the world; in His works, in the dawn of creation; in the happy conditions of Eden; in the Patriarchs, in the Law and the Prophets, in His incarnation, and in the subsequent history of the Church. Compare John 9:5. Of men, as a class, and not of individuals only. [source]
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 (John 11:25) and “the door” to the Pharisees (John 10:7) and “the light of the world” (John 8:12). He spoke “the way of God in truth” (Mark 12:14). He is the way to God and the only way (John 14:6), the personification of truth, the centre of life. Except by me There is no use for the Christian to wince at these words of Jesus. If he is really the Incarnate Son of God (John 1:1, John 1:14, John 1:18), they are necessarily true. [source]
Present active subjunctive with ινα hina (subject clause), “should keep on knowing.” Even Jesus Christ See John 1:17 for the only other place in John‘s Gospel where the words occur together. Coming here in the Lord‘s own prayer about himself they create difficulty, unless, as Westcott suggests, Χριστον Christon be regarded as a predicate accusative, “Jesus as the Christ” (Messiah). Otherwise the words would seem to be John‘s parenthetical interpretation of the idea of Jesus. Lucke thinks that the solemnity of this occasion explains Jesus referring to himself in the third person. The knowledge of “the only true God” is through Jesus Christ (John 14:6-9). [source]
This famous sneer of Pilate reveals his own ignorance of truth, as he stood before Incarnate Truth (John 14:6). Quid est veritas? The answer in Latin is Vir est qui adest as has been succinctly said by the use of the same letters. Pilate turned with indifference from his own great question and rendered his verdict: “I find no crime in him” For this use of αιτια aitia see Matthew 27:37; Mark 15:26. Pilate therefore should have set Jesus free at once. [source]
Jesus repeats the allegory with more detail and with more directness of application. Repeating a story is not usually an exhilarating experience. I am the door of the sheep The door for the sheep by which they enter. “He is the legitimate door of access to the spiritual αυλη aulē the Fold of the House of Israel, the door by which a true shepherd must enter” (Bernard). He repeats it in John 10:9. This is a new idea, not in the previous story (John 10:1-5). Moffatt follows the Sahidic in accepting ο ποιμην ho poimēn here instead of η τυρα hē thura clearly whimsical. Jesus simply changes the metaphor to make it plainer. They were doubtless puzzled by the meaning of the door in John 10:1. Once more, this metaphor should help those who insist on the literal meaning of bread as the actual body of Christ in Mark 14:22. Jesus is not a physical “door,” but he is the only way of entrance into the Kingdom of God (John 14:6). [source]
Repeated from John 10:7. By me if any man enter in Condition of third class with εαν ean and second aorist active subjunctive of εισερχομαι eiserchomai Note proleptic and emphatic position of δι εμου di' emou One can call this narrow intolerance, if he will, but it is the narrowness of truth. If Jesus is the Son of God sent to earth for our salvation, he is the only way. He had already said it in John 5:23. He will say it again more sharply in John 14:6. It is unpalatable to the religious dogmatists before him as it is to the liberal dogmatists today. Jesus offers the open door to “any one” He shall be saved Future passive of σωζω sōzō the great word for salvation, from σως sōs safe and sound. The sheep that comes into the fold through Jesus as the door will be safe from thieves and robbers for one thing. He will have entrance Future (linear future) indicative of ευρισκω heuriskō old word from νεμω nemō to pasture. In N.T. only here and 2 Timothy 2:17 (in sense of growth). This same phrase occurs in 1 Chronicles 4:40. The shepherd leads the sheep to pasture, but this phrase pictures the joy of the sheep in the pasture provided by the shepherd. [source]
Note proleptic position of εγω egō (I). Condition of third class (undetermined with prospect) with αν an (= εαν ean here) with first aorist passive subjunctive of υπσοω hupsoō the verb used in John 3:14 of the brazen serpent and of the Cross of Christ as here and also in John 8:28. Westcott again presses εκ ek instead of απο apo to make it refer to the ascension rather than to the Cross, a wrong interpretation surely. Will draw all men unto myself Future active of ελκυω helkuō late form of ελκω helkō to draw, to attract. Jesus had already used this verb of the Father‘s drawing power (John 6:44). The magnetism of the Cross is now known of all men, however little they understand the mystery of the Cross. By “all men” (παντας pantas) Jesus does not mean every individual man, for some, as Simeon said (Luke 2:34) are repelled by Christ, but this is the way that Greeks (John 12:22) can and will come to Christ, by the way of the Cross, the only way to the Father (John 14:6). [source]
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]
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]
See this same phrase in John 5:25. This item could not be added in John 4:21 for local worship was not abolished, but spiritual independence of place was called for at once. So contrast John 5:25, John 5:28; John 16:25, John 16:32. The true worshippers See John 1:9 for αλητινος alēthinos (genuine). Προσκυνητης Proskunētēs is a late word from προσκυνεω proskuneō to bow the knee, to worship, occurs here only in N.T., but is found in one pre-Christian inscription (Deissmann, Light, etc., p. 101) and in one of the 3rd century a.d. (Moulton & Milligan, Vocabulary). In spirit and truth This is what matters, not where, but how (in reality, in the spirit of man, the highest part of man, and so in truth). All this is according to the Holy Spirit (Romans 8:5) who is the Spirit of truth (John 16:13). Here Jesus has said the final word on worship, one needed today. Seeketh The Father has revealed himself in the Son who is the truth (John 14:6, John 14:9). It does matter whether we have a true conception of God whom we worship. To be his worshippers Rather, “seeks such as those who worship him” (predicate accusative articular participle in apposition with τοιουτους toioutous (such). John pictures the Father as seeking worshippers, a doctrine running all through the Gospel (John 3:16; John 6:44; John 15:16; 1 John 4:10). [source]
This sublime sentence was startling in the extreme to the crowd. Philo does compare the manna to the τειος λογος theios logos in an allegorical sense, but this language is far removed from Philo‘s vagueness. In the Synoptics (Mark 14:22; Matthew 26:26; Luke 22:19) Jesus uses bread He is the bread of life in two senses: it has life in itself, the living bread (John 6:51), and it gives life to others like the water of life, the tree of life. John often has Jesus saying “I am” As also in John 6:41, John 6:48, John 6:51; John 8:12; John 10:7, John 10:9, John 10:11, John 10:14; John 11:25; John 14:6; John 15:1, John 15:5. He that cometh to me The first act of the soul in approaching Jesus. See also John 6:37. Shall not hunger Strong double negative ου με ou me with first aorist (ingressive) active subjunctive, “shall not become hungry.” He that believeth on me The continuous relation of trust after coming like πιστευητε pisteuēte (present tense) in John 6:29. See both verbs used together also in John 7:37. Shall never thirst So the old MSS. the future active indicative instead of the aorist subjunctive as above, an even stronger form of negation with πωποτε pōpote (John 1:18) added. [source]
Truth is one of the marks of Christ (John 1:14) and Jesus will claim to Thomas to be the personification of truth (John 14:6). But it will be for them knowledge to be learned by doing God‘s will (John 7:17). The word is from αλητης alēthēs See also John 8:40, John 8:44, John 8:45. And the truth shall make you free Future active indicative of ελευτεροω eleutheroō old verb from ελευτερος eleutheros (from ερχομαι erchomai to go where one wishes and so free). One of Paul‘s great words for freedom from the bondage of the law (Romans 6:18; Galatians 5:1). The freedom of which Jesus here speaks is freedom from the slavery of sin as Paul in Romans 8:2. See John 8:36. This freedom is won alone by Christ (John 8:36) and we are sanctified in truth (John 17:19). In John 1:17 truth is mentioned with grace as one of the marks of the gospel through Christ. Freedom (intellectual, moral, spiritual) is only attainable when we are set free from darkness, sin, ignorance, superstition and let the Light of the World shine on us and in us. [source]
A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Acts 19:9, Acts 19:23; Acts 22:4; Acts 24:14, Acts 24:22 or the way of salvation (Acts 16:17) or the way of the Lord (Acts 18:25). It is a Jewish definition of life as in Isaiah 40:3 “the way of the Lord,” Psalm 1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (John 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. [source]
Julius Ceasar and Augustus had granted the high priest and Sanhedrin jurisdiction over Jews in foreign cities, but this central ecclesiastical authority was not always recognized in every local community outside of Judea. Paul says that he received his authority to go to Damascus from the priests (Acts 26:10) and “the estate of the elders” (Acts 22:5), that is the Sanhedrin. To Damascus (εις Δαμασκον eis Damaskon). As if no disciples of importance (outside the apostles in Jerusalem) were left in Judea. Damascus at this time may have been under the rule of Aretas of Arabia (tributary to Rome) as it certainly was a couple of years later when Saul escaped in a basket (2 Corinthians 11:32). This old city is the most enduring in the history of the world (Knowling). It is some 150 miles Northeast from Jerusalem and watered by the river Abana from Anti-Lebanon. Here the Jews were strong in numbers (10,000 butchered by Nero later) and here some disciples had found refuge from Saul‘s persecution in Judea and still worshipped in the synagogues. Paul‘s language in Acts 26:11 seems to mean that Damascus is merely one of other “foreign cities” to which he carried the persecution. If he found Third class condition with aorist subjunctive retained after secondary tense (asked). The Way (της οδου tēs hodou). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Acts 19:9, Acts 19:23; Acts 22:4; Acts 24:14, Acts 24:22 or the way of salvation (Acts 16:17) or the way of the Lord (Acts 18:25). It is a Jewish definition of life as in Isaiah 40:3 “the way of the Lord,” Psalm 1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (John 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. That he might bring them bound Final clause with οπως hopōs (less common than ινα hina) and aorist (effective) subjunctive (αγαγηι agagēi reduplicated aorist of αγω agō common verb) and perfect passive participle (δεδεμενους dedemenous) of δεω deō in a state of sheer helplessness like his other victims both men and women. Three times (Acts 8:3; Acts 9:2; Acts 22:4) this fact of persecuting women is mentioned as a special blot in Paul‘s cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1 Timothy 1:15). [source]
Third class condition with aorist subjunctive retained after secondary tense (asked). The Way (της οδου tēs hodou). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Acts 19:9, Acts 19:23; Acts 22:4; Acts 24:14, Acts 24:22 or the way of salvation (Acts 16:17) or the way of the Lord (Acts 18:25). It is a Jewish definition of life as in Isaiah 40:3 “the way of the Lord,” Psalm 1:6 “the way of the righteous,” “the way of the wicked.” Jesus called himself “the way” (John 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. That he might bring them bound Final clause with οπως hopōs (less common than ινα hina) and aorist (effective) subjunctive (αγαγηι agagēi reduplicated aorist of αγω agō common verb) and perfect passive participle (δεδεμενους dedemenous) of δεω deō in a state of sheer helplessness like his other victims both men and women. Three times (Acts 8:3; Acts 9:2; Acts 22:4) this fact of persecuting women is mentioned as a special blot in Paul‘s cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1 Timothy 1:15). [source]
Rev., life-giving. Not merely living, but imparting life. Compare John 1:4; John 3:36; John 5:26, John 5:40; John 6:33, John 6:35; John 10:10; John 11:25; John 14:6. The period at which Christ became a quickening Spirit is the resurrection, after which His body began to take on the characteristics of a spiritual body. See Romans 6:4; 1 Peter 1:21. [source]
Lit., yea has come to pass in Him. He has shown Himself absolutely the truth. Compare John 14:6; Revelation 3:7, Revelation 3:14. [source]
See on John 1:4. The life is not only with Christ, it is Christ. Compare John 14:6; 2 Corinthians 4:10, 2 Corinthians 4:11; 1 John 5:11, 1 John 5:12. For the change of person, our for your, see on Colossians 2:13. [source]
(a) The connection of thought is with the truth (1 Timothy 3:15), and the words mystery of godliness are a paraphrase of that word. The church is the pillar and stay of the truth, and the truth constitutes the mystery of godliness. (b) The contents of this truth or mystery is Christ, revealed in the gospel as the Savior from ungodliness, the norm and inspiration of godliness, the divine life in man, causing him to live unto God as Christ did and does (Romans 6:10). See 1 Timothy 1:15; 1 Timothy 2:5; Colossians 1:26, Colossians 1:27. According to the Fourth Gospel, Christ is himself the truth (John 14:6). The mystery of godliness is the substance of piety = mystery of the faith (1 Timothy 3:9). (c) The truth is called a mystery because it was, historically, hidden, until revealed in the person and work of Christ; also because it is concealed from human wisdom, and apprehended only by faith in the revelation of God through Christ. (d) The genitive, of godliness, is possessive. The mystery of godliness is the truth which pertains or belongs to godliness. It is not the property of worldly wisdom. Great ( μέγα ) means important, weighty, as Ephesians 5:32. [source]
Lit. confessedly. N.T.oThe mystery of godliness ( τὸ τῆς εὐσεβείας μυστήριον )(a) The connection of thought is with the truth (1 Timothy 3:15), and the words mystery of godliness are a paraphrase of that word. The church is the pillar and stay of the truth, and the truth constitutes the mystery of godliness. (b) The contents of this truth or mystery is Christ, revealed in the gospel as the Savior from ungodliness, the norm and inspiration of godliness, the divine life in man, causing him to live unto God as Christ did and does (Romans 6:10). See 1 Timothy 1:15; 1 Timothy 2:5; Colossians 1:26, Colossians 1:27. According to the Fourth Gospel, Christ is himself the truth (John 14:6). The mystery of godliness is the substance of piety = mystery of the faith (1 Timothy 3:9). (c) The truth is called a mystery because it was, historically, hidden, until revealed in the person and work of Christ; also because it is concealed from human wisdom, and apprehended only by faith in the revelation of God through Christ. (d) The genitive, of godliness, is possessive. The mystery of godliness is the truth which pertains or belongs to godliness. It is not the property of worldly wisdom. Great ( μέγα ) means important, weighty, as Ephesians 5:32. [source]
The phrase promise of life only here and 1 Timothy 4:8. oP. Life in Christ is a Pauline thought. See Romans 8:2; 2 Corinthians 4:10; Romans 6:2-14; Galatians 2:19, Galatians 2:20; Colossians 3:4; Philemon 1:21. It is also a Johannine thought; see John 1:4; John 3:15; John 6:25; John 14:6; 1 John 5:11. [source]
Just as Christ is the truth (John 14:6). [source]
The Word Himself who is the Life. Compare John 14:6; John 5:26; 1 John 5:11, 1 John 5:12. Life expresses the nature of the Word (John 1:4). The phrase, the Life, besides being equivalent to the Word, also indicates, like the Truth and the Light, an aspect of His being. [source]
Because the Son reveals the Father (John 1:18; John 14:9). Our only approach to the Father is by the Son (John 14:6). Confession of Christ before men is a prerequisite for confession by Christ before the Father (Matthew 10:32; Luke 12:8). [source]
“His Son the only-begotten” as in John 3:16. John applies μονογενης monogenēs to Jesus alone (John 1:14, John 1:18), but Luke (Luke 7:12; Luke 8:42; Luke 9:38) to others. Jesus alone completely reproduces the nature and character of God (Brooke).That we might live through him (ινα ζησωμεν δι αυτου hina zēsōmen di' autou). Purpose clause with ινα hina and the first aorist (ingressive, get life) active subjunctive of ζαω zaō “Through him” is through Christ, who is the life (John 14:6). Christ also lives in us (Galatians 2:20). This life begins here and now. [source]
Purpose clause with ινα hina and the first aorist (ingressive, get life) active subjunctive of ζαω zaō “Through him” is through Christ, who is the life (John 14:6). Christ also lives in us (Galatians 2:20). This life begins here and now. [source]
Present active articular participle of μαρτυρεω martureō with article with both subject and predicate, and so interchangeable as in 1 John 3:4. The Holy Spirit is the third and the chief witness at the baptism of Jesus and all through his ministry.Because (οτι hoti). Or declarative “that.” Either makes sense. In John 15:26 Jesus spoke of “the Spirit of truth” (whose characteristic is truth). Here John identifies the Spirit with truth as Jesus said of himself (John 14:6) without denying personality for the Holy Spirit. [source]
Or declarative “that.” Either makes sense. In John 15:26 Jesus spoke of “the Spirit of truth” (whose characteristic is truth). Here John identifies the Spirit with truth as Jesus said of himself (John 14:6) without denying personality for the Holy Spirit. [source]
Anarthrous emphasizing quality, but with the article in 1 John 1:2.In his Son (εν τωι υιωι αυτου en tōi huiōi autou). This life and the witness also. This is why Jesus who is life (John 14:6) came to give us abundant life (John 10:10). [source]
This life and the witness also. This is why Jesus who is life (John 14:6) came to give us abundant life (John 10:10). [source]
The life which God gave (1 John 5:11). This is the position of Jesus himself (John 5:24; John 14:6). [source]
The whole Gospel. All reality is in God. He is the only true God ( ἀληθινός John 17:3; see on John 1:9). This reality is incarnated in Christ, the Word of God, “the very image of His substance,” and in His message to men. This message is the truth, a title not found in the Synoptists, Acts, or Revelation, but in the Catholic Epistles (James 5:19; 1 Peter 1:22; 2 Peter 2:2), and in Paul (2 Corinthians 8:8; Ephesians 1:13, etc.). It is especially characteristic of the Gospel and Epistles of John. The truth is represented by John objectively and subjectively. 1. Objectively. In the person of Christ. He is the Truth, the perfect revelation of God (John 1:18; John 14:6). His manhood is true to the absolute law of right, which is the law of love, and is, therefore, our perfect pattern of manhood. -DIVIDER- -DIVIDER- Truth, absolutely existing in and identified with God, was also, in some measure, diffused in the world. The Word was in the world, before as after the incarnation (John 1:10. See on John 1:4, John 1:5). Christ often treats the truth as something to which He came to bear witness, and which it was His mission to develop into clearer recognition and expression (John 18:37). This He did through the embodiment of truth in His own person (John 1:14, John 1:17; John 14:6), and by His teaching (John 8:40; John 17:17); and His work is carried out by the Spirit of Truth (John 16:13), sent by God and by Christ himself (John 14:26; John 16:7). Hence the Spirit, even as Christ, is the Truth (1 John 5:6). The whole sum of the knowledge of Christ and of the Spirit, is the Truth (1 John 2:21; 2 John 1:1). This truth can be recognized, apprehended, and appropriated by man, and can be also rejected by him (John 8:32; 1 John 2:21; John 8:44). -DIVIDER- -DIVIDER- 2. Subjectively. The truth is lodged in man by the Spirit, and communicated to his spirit (John 14:17; John 15:26; John 16:13). It dwells in man (1 John 1:8; 1 John 2:4; 2 John 1:2), as revelation, comfort, guidance, enlightenment, conviction, impulse, inspiration, knowledge. It is the spirit of truth as opposed to the spirit of error (1 John 4:6). It translates itself into act. God's true children do the truth (John 3:21; 1 John 1:6). It brings sanctification and freedom (John 8:32; John 17:17). See on John 14:6, John 14:17. -DIVIDER- -DIVIDER- [source]
Strictly speaking, the neuter relative here is not personal, but the message “concerning the Word of life” For discussion of the Λογος Logos see notes on John 1:1-18. Here the Λογος Logos is described by της ζωης tēs zōēs (of life), while in John 1:4 he is called η ζωη hē zōē (the Life) as here in 1 John 1:2 and as Jesus calls himself (John 11:25; John 14:6), an advance on the phrase here, and in Revelation 19:14 he is termed ο λογος του τεου ho logos tou theou (the Word of God), though in John 1:1 the Λογος Logos is flatly named ο τεος ho theos (God). John does use ο ho in a collective personal sense in John 6:37, John 6:39. See also παν ο pan ho in 1 John 5:4. [source]
In our case, not “among us” nor “to us.” Cf. Galatians 1:16.Hath sent (απεσταλκεν apestalken). Perfect active indicative of αποστελλω apostellō as again in 1 John 4:14, the permanent mission of the Son, though in 1 John 4:10 the aorist απεστειλεν apesteilen occurs for the single event. See John 3:16 for this great idea.His only-begotten Son “His Son the only-begotten” as in John 3:16. John applies μονογενης monogenēs to Jesus alone (John 1:14, John 1:18), but Luke (Luke 7:12; Luke 8:42; Luke 9:38) to others. Jesus alone completely reproduces the nature and character of God (Brooke).That we might live through him (ινα ζησωμεν δι αυτου hina zēsōmen di' autou). Purpose clause with ινα hina and the first aorist (ingressive, get life) active subjunctive of ζαω zaō “Through him” is through Christ, who is the life (John 14:6). Christ also lives in us (Galatians 2:20). This life begins here and now. [source]
Second aorist active articular participle of ερχομαι erchomai referring to the Incarnation as a definite historic event, the preexistent Son of God “sent from heaven to do God‘s will” (Brooke).By water and blood (δι υδατος και αιματος di' hudatos kai haimatos). Accompanied by (δια dia used with the genitive both as instrument and accompaniment, as in Galatians 5:13) water (as at the baptism) and blood (as on the Cross). These two incidents in the Incarnation are singled out because at the baptism Jesus was formally set apart to his Messianic work by the coming of the Holy Spirit upon him and by the Father‘s audible witness, and because at the Cross his work reached its culmination (“It is finished,” Jesus said). There are other theories that do not accord with the language and the facts. It is true that at the Cross both water and blood came out of the side of Jesus when pierced by the soldier, as John bore witness (John 19:34), a complete refutation of the Docetic denial of an actual human body for Jesus and of the Cerinthian distinction between Jesus and Christ. There is thus a threefold witness to the fact of the Incarnation, but he repeats the twofold witness before giving the third. The repetition of both preposition (εν en this time rather than δια dia) and the article (τωι tōi locative case) argues for two separate events with particular emphasis on the blood (“not only” ουκ μονον ouk monon “but” αλλ all') which the Gnostics made light of or even denied.It is the Spirit that beareth witness Present active articular participle of μαρτυρεω martureō with article with both subject and predicate, and so interchangeable as in 1 John 3:4. The Holy Spirit is the third and the chief witness at the baptism of Jesus and all through his ministry.Because (οτι hoti). Or declarative “that.” Either makes sense. In John 15:26 Jesus spoke of “the Spirit of truth” (whose characteristic is truth). Here John identifies the Spirit with truth as Jesus said of himself (John 14:6) without denying personality for the Holy Spirit. [source]
Not a fresh sentence connected with the following words as in A.V., but connected with the first and the last by καὶ andRev., and the living One. Compare John 1:4; John 14:6; John 5:26. [source]