Յովհաննէս / John - 14 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
В 14-й главе содержится первая утешительная речь (13:31-38: представляют, собственно говоря, вступление к ней). В этой речи Христос укрепляет пошатнувшееся мужество учеников, обещая им место в обителях Его Отца, где они снова будут вместе со Христом. При этом Господь разрешает некоторые недоразумения, высказанные Ему со стороны апостолов Фомы и Филиппа (1-11). Затем, чтобы успокоить учеников Он обещает им умолить Отца о том, чтобы Он послал ученикам Святого Духа Утешителя и, вместе с тем, говорит, что и Сам Он вернется к ученикам, причем разъясняет недоумение Ап. Иуды Иаковлева. Наконец, Он заверяет учеников в том, что Дух Святый разъяснит им все, что в настоящее время им неясно и что приводит их в смущение (12-31).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter is a continuation of Christ's discourse with his disciples after supper. When he had convicted and discarded Judas, he set himself to comfort the rest, who were full of sorrow upon what he had said of leaving them, and a great many good words and comfortable words he here speaks to them. The discourse in interlocutory; as Peter in the foregoing chapter, so Thomas, and Philip, and Jude, in this interposed their thoughts upon what he said, according to the liberty he was pleased to allow them. Free conferences are as instructive as solemn speeches, and more so. The general scope of this chapter is in the first verse; it is designed to keep trouble from their hearts; now in order to this they must believe: and let them consider, I. Heaven as their everlasting rest, ver. 2, 3. II. Christ himself as their way, ver. 4-11. III. The great power they shall be clothed with by the prevalency of their prayers, ver. 12-14. IV. The coming of another comforter, ver. 15-17. V. The fellowship and communion that should be between him and them after his departure, ver. 18-24. VI. The instructions which the Holy Ghost should give them, ver. 25, 26. VII. The peace Christ bequeathed to them, ver. 27. VIII. Christ's own cheerfulness in his departure, ver. 28-31. And this which he said to them is designed for the comfort of all his faithful followers.
Adam Clarke: Commentary on the Bible - 1831
Christ comforts his disciples, on the event of his removal from them, by the consideration of his going to prepare a place for them in heaven, Joh 14:1-4. Thomas questions him concerning the way to the Father, and is answered, Joh 14:5-7. Philip proposes a difficulty, and Christ shows that he and the Father are one; that he is Mediator between God and man; and that whatsoever is asked in his name shall be obtained, Joh 14:8-14. He promises them the Holy Spirit as the Comforter and Spirit of truth, Joh 14:15-18. Shows them that he is shortly to leave them, and that those who love him should be loved of the Father, Joh 14:19-21. Jude asks a question, how Christ is to manifest himself to the disciples, and not to the Jews? Joh 14:22. Christ answers, and shows that the manifestation is to be made to those who love God, and to them the Holy Spirit is to be an infallible teacher, Joh 14:23-26. He bequeaths his peace to them, and fortifies them against discouragements, Joh 14:27-29. Foretells his approaching death, Joh 14:30, Joh 14:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Joh 14:1, Christ comforts his disciples with the hope of heaven; Joh 14:5, professes himself the way, the truth, and the life, and one with the Father; Joh 14:13, assures their prayers to be effectual; Joh 14:15, requires obedience; Joh 14:16, promises the Comforter; Joh 14:27, and leaves his peace with them.
14:114:1: Մի՛ խռովեսցին սիրտք ձեր. այլ հաւատացէք յԱստուած, եւ յի՛ս հաւատացէք։
1. Ապա Յիսուս ասաց իր աշակերտներին. «Թող ձեր սրտերը չխռովուեն. հաւատացէ՛ք Աստծուն, հաւատացէ՛ք եւ ինձ:
14 «Սրտերնիդ չխռովի. Աստուծոյ հաւատացէք, ինծի ալ հաւատացէք։
Մի՛ խռովեսցին սիրտք ձեր. այլ հաւատացէք յԱստուած եւ յիս հաւատացէք:

14:1: Մի՛ խռովեսցին սիրտք ձեր. այլ հաւատացէք յԱստուած, եւ յի՛ս հաւատացէք։
1. Ապա Յիսուս ասաց իր աշակերտներին. «Թող ձեր սրտերը չխռովուեն. հաւատացէ՛ք Աստծուն, հաւատացէ՛ք եւ ինձ:
14 «Սրտերնիդ չխռովի. Աստուծոյ հաւատացէք, ինծի ալ հաւատացէք։
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14:11: Да не смущается сердце ваше; веруйте в Бога, и в Меня веруйте.
14:1  μὴ ταρασσέσθω ὑμῶν ἡ καρδία· πιστεύετε εἰς τὸν θεόν, καὶ εἰς ἐμὲ πιστεύετε.
14:1. Μὴ (Lest) ταρασσέσθω (it-should-be-stirred) ὑμῶν (of-ye) ἡ (the-one) καρδία: (a-heart) πιστεύετε (ye-should-trust-of) εἰς (into) τὸν (to-the-one) θεόν, (to-a-Deity,"καὶ (and) εἰς (into) ἐμὲ (to-ME) πιστεύετε. (ye-should-trust-of)
14:1. non turbetur cor vestrum creditis in Deum et in me crediteLet not your heart be troubled. You believe in God: believe also in me.
1. Let not your heart be troubled: ye believe in God, believe also in me.
14:1. “Do not let your heart be troubled. You believe in God. Believe in me also.
14:1. Let not your heart be troubled: ye believe in God, believe also in me.
Let not your heart be troubled: ye believe in God, believe also in me:

1: Да не смущается сердце ваше; веруйте в Бога, и в Меня веруйте.
14:1  μὴ ταρασσέσθω ὑμῶν ἡ καρδία· πιστεύετε εἰς τὸν θεόν, καὶ εἰς ἐμὲ πιστεύετε.
14:1. non turbetur cor vestrum creditis in Deum et in me credite
Let not your heart be troubled. You believe in God: believe also in me.
14:1. “Do not let your heart be troubled. You believe in God. Believe in me also.
14:1. Let not your heart be troubled: ye believe in God, believe also in me.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Апостолы были крайне смущены кратким разговором Господа с Петром (13:36-38). "Если даже Петр отречется - думали со страхом они - то что же ожидает их!" (Иоанн Златоуст). Кроме того, как видно из Евангелия Луки, Господь сказал всем им несколько неясных для них слов о какой-то ожидающей их борьбе (Лк. 22:35-37). Поэтому-то Господь и начинает Свою речь в тоне утешительном: да не смущается сердце ваше.. . По-прежнему они, апостолы, должны веровать в Бога и, веруя в Бога, веровать в Того, Кого Бог послал, т. е. во Христа. С самого детства апостолам, как иудеям, уже привита вера в Бога и эта вера должна послужить точкою опоры для их веры во Христа, теперь несколько поколебавшейся под действием Его последних слов о Своем удалении. Благодаря такой двойной вере, апостолы препобедят свой страх перед наступающими решительными событиями.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Let not your heart be troubled: ye believe in God, believe also in me. 2 In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. 3 And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.

In these verses we have,

I. A general caution which Christ gives to his disciples against trouble of heart (v. 1): Let not your heart be troubled. They now began to be troubled, were entering into this temptation. Now here see,

1. How Christ took notice of it. Perhaps it was apparent in their looks; it was said (ch. xiii. 22), They looked one upon another with anxiety and concern, and Christ looked upon them all, and observed it; at least, it was intelligible to the Lord Jesus, who is acquainted with all our secret undiscovered sorrows, with the wound that bleeds inwardly; he knows not only how we are afflicted, but how we stand affected under our afflictions, and how near they lie to our hearts; he takes cognizance of all the trouble which his people are at any time in danger of being overwhelmed with; he knows our souls in adversity. Many things concurred to trouble the disciples now.

(1.) Christ had just told them of the unkindness he should receive from some of them, and this troubled them all. Peter, no doubt, looked very sorrowful upon what Christ said to him, and all the rest were sorry for him and for themselves too, not knowing whose turn it should be to be told next of some ill thing or other they should do. As to this, Christ comforts them; though a godly jealousy over ourselves is of great use to keep us humble and watchful, yet it must not prevail to the disquieting of our spirits and the damping of our holy joy.

(2.) He had just told them of his own departure from them, that he should not only go away, but go away in a cloud of sufferings. They must shortly hear him loaded with reproaches, and these will be as a sword in their bones; they must see him barbarously abused and put to death, and this also will be a sword piercing through their own souls, for they had loved him, and chosen him, and left all to follow him. When we now look upon Christ pierced, we cannot but mourn and be in bitterness, though we see the glorious issue and fruit of it; much more grievous must the sight be to them, who could then look no further. If Christ depart from them [1.] They will think themselves shamefully disappointed; for they looked that this had been he that should have delivered Israel, and should have set upon his kingdom in secular power and glory, and, in expectation of this, had lost all to follow him. Now, if he leave the world in the same circumstances of meanness and poverty in which he had lived, and worse, they are quite defeated. [2.] They will think themselves sadly deserted and exposed. They knew by experience what little presence of mind they had in difficult emergencies, that they could count upon nothing but being ruined and run down if they part with their Master. Now, in reference to all these, Let not your heart be troubled. Here are three words, upon any of which the emphasis may significantly be laid. First, Upon the word troubled, me tarassestho. Be not so troubled as to be put into a hurry and confusion, like the troubled sea when it cannot rest. He does not say, "Let not your hearts be sensible of the griefs, or sad because of them" but, "Be not ruffled and discomposed, be not cast down and disquieted," Ps. xlii. 5. Secondly, Upon the word heart: "Though the nation and city be troubled, though your little family and flock be troubled, yet let not your heart be troubled. Keep possession of your own souls when you can keep possession of nothing else." The heart is the main fort; whatever you do, keep trouble from this, keep this with all diligence. The spirit must sustain the infirmity, therefore, see that this be not wounded. Thirdly, Upon the word your: "You that are my disciples and followers, my redeemed, chosen, sanctified ones, however others are overwhelmed with the sorrows of this present time, be not you so, for you know better; let the sinners in Zion tremble, but let the sons of Zion be joyful in their king." Herein Christ's disciples should do more than others, should keep their minds quiet, when every thing else is unquiet.

2. The remedy he prescribes against this trouble of mind, which he saw ready to prevail over them; in general, believe--pisteuete. (1.) Some read it in both parts imperatively, "Believe in God, and his perfections and providence, believe also in me, and my mediation. Build with confidence upon the great acknowledged principles of natural religion: that there is a God, that he is most holy, wise, powerful, and good; that he is the governor of the world, and has the sovereign disposal of all events; and comfort yourselves likewise with the peculiar doctrines of that holy religion which I have taught you." But, (2.) We read the former as an acknowledgment that they did believe in God, for which he commends them: "But, if you would effectually provide against a stormy day, believe also in me." Through Christ we are brought into covenant with God, and become interested in his favour and promise, which otherwise as sinners we must despair of, and the remembrance of God would have been our trouble; but, by believing in Christ as the Mediator between God and man, our belief in God becomes comfortable; and this is the will of God, that all men should honour the Son as they honour the Father, by believing in the Son as they believe in the Father. Those that rightly believe in God will believe in Jesus Christ, whom he has made known to them; and believing in God through Jesus Christ is an excellent means of keeping trouble from the heart. The joy of faith is the best remedy against the griefs of sense; it is a remedy with a promise annexed to it; the just shall live by faith; a remedy with a probatum est annexed to it. I had fainted unless I had believed.

II. Here is a particular direction to act faith upon the promise of eternal life, v. 2, 3. He had directed them to trust to God, and to trust in him; but what must they trust God and Christ for? Trust them for a happiness to come when this body and this world shall be no more, and for a happiness to last as long as the immortal soul and the eternal world shall last. Now this is proposed as a sovereign cordial under all the troubles of this present time, to which there is that in the happiness of heaven which is admirably adapted and accommodated. The saints have encouraged themselves with this in their greatest extremities, That heaven would make amends for all. Let us see how this is suggested here.

1. Believe and consider that really there is such a happiness: In my Father's house there are many mansions; if it were not so, I would have told you, v. 2.

(1.) See under what notion the happiness of heaven is here represented: as mansions, many mansions in Christ's Father's house. [1.] Heaven is a house, not a tent or tabernacle; it is a house not made with hands, eternal in the heavens. [2.] It is a Father's house: my Father's house; and his Father is our Father, to whom he was now ascending; so that in right of their elder brother all true believers shall be welcome to that happiness as to their home. It is his house who is King of kings and Lord of lords, dwells in light, and inhabits eternity. [3.] There are mansions there; that is, First, Distinct dwellings, an apartment for each. Perhaps there is an allusion to the priests' chambers that were about the temple. In heaven there are accommodations for particular saints; though all shall be swallowed up in God, yet our individuality shall not be lost there; every Israelite had his lot in Canaan, and every elder a seat, Rev. iv. 4. Secondly, Durable dwellings. Monai, from mneio, maneo, abiding places. The house itself is lasting; our estate in it is not for a term of years, but a perpetuity. Here we are as in an inn; in heaven we shall gain a settlement. The disciples had quitted their houses to attend Christ, who had not where to lay his head, but the mansions in heaven will make them amends. [4.] There are many mansions, for there are many sons to be brought to glory, and Christ exactly knows their number, nor will be straitened for room by the coming of more company than he expects. He had told Peter that he should follow him (ch. xiii. 36), but let not the rest be discouraged, in heaven there are mansions for them all. Rehoboth, Gen. xxvi. 22.

(2.) See what assurance we have of the reality of the happiness itself, and the sincerity of the proposal of it to us: "If it were not so, I would have told you. If you had deceived yourselves, when you quitted your livelihoods, and ventured your lives for me, in prospect of a happiness future and unseen, I would soon have undeceived you." The assurance is built, [1.] Upon the veracity of his word. It is implied, "If there were not such a happiness, valuable and attainable, I would not have told you that there was." [2.] Upon the sincerity of his affection to them. As he is true, and would not impose upon them himself, so he is kind, and would not suffer them to be imposed upon. If either there were no such mansions, or none designed for them, who had left all to follow him, he would have given them timely notice of the mistake, that they might have made an honourable retreat to the world again, and have made the best they could of it. Note, Christ's good-will to us is a great encouragement to our hope in him. He loves us too well, and means us too well, to disappoint the expectations of his own raising, or to leave those to be of all men most miserable who have been of him most observant.

2. Believe and consider that the design of Christ's going away was to prepare a place in heaven for his disciples. "You are grieved to think of my going away, whereas I go on your errand, as the forerunner; I am to enter for you." He went to prepare a place for us; that is, (1.) To take possession for us, as our advocate or attorney, and so to secure our title as indefeasible. Livery of seisin was given to Christ, for the use and behoof of all that should believe on him. (2.) To make provision for us as our friend and father. The happiness of heaven, though prepared before the foundation of the world, yet must be further fitted up for man in his fallen state. It consisting much in the presence of Christ there, it was therefore necessary that he should go before, to enter into that glory which his disciples were to share in. Heaven would be an unready place for a Christian if Christ were not there. He went to prepare a table for them, to prepare thrones for them, Luke xxii. 30. Thus Christ declares the fitness of heaven's happiness for the saints, for whom it is prepared.

3. Believe and consider that therefore he would certainly come again in due time, to fetch them to that blessed place which he was now going to possess for himself and prepare for them (v. 3): "If I go and prepare a place for you, if this be the errand of my journey, you may be sure, when every thing is ready, I will come again, and receive you to myself, so that you shall follow me hereafter, that where I am there you may be also." Now these are comfortable words indeed. (1.) That Jesus Christ will come again; erchomai--I do come, intimating the certainty of it, that he will come and that he is daily coming. We say, We are coming, when we are busy in preparing for our coming, and so he is; all he does has a reference and tendency to his second coming. Note, The belief of Christ's second coming, of which he has given us the assurance, is an excellent preservative against trouble of heart, Phil. iv. 5; James v. 8. (2.) That he will come again to receive all his faithful followers to himself. He sends for them privately at death, and gathers them one by one; but they are to make their public entry in solemn state all together at the last day, and then Christ himself will come to receive them, to conduct them in the abundance of his grace, and to welcome them in the abundance of his love. He will hereby testify the utmost respect and endearment imaginable. The coming of Christ is in order to our gathering together unto him, 2 Thess. ii. 1. (3.) That where he is there they shall be also. This intimates, what many other scriptures declare, that the quintessence of heaven's happiness is being with Christ there, ch. xvii. 24; Phil. i. 23; 1 Thess. iv. 17. Christ speaks of his being there as now present, that where I am; where I am to be shortly, where I am to be eternally; there you shall be shortly, there you shall be eternally: not only there, in the same place; but here, in the same state: not only spectators of his glory, as the three disciples on the mount, but sharers in it. (4.) That this may be inferred from his going to prepare a place for us, for his preparations shall not be in vain. He will not build and furnish lodgings, and let them stand empty. He will be the finisher of that of which he is the author. If he has prepared the place for us, he will prepare us for it, and in due time put us in possession of it. As the resurrection of Christ is the assurance of our resurrection, so his ascension, victory, and glory, are an assurance of ours.
Adam Clarke: Commentary on the Bible - 1831
14:1: Let not your heart be troubled - After having answered St. Peter's question, he addresses himself again to his disciples, and tells them not to be afflicted at his leaving them, nor to lose courage because of what he said concerning Peter's denying him; that if they reposed their confidence in God, he would protect them; and that, howsoever they might see him treated, they should believe in him more firmly, as his sufferings, death, and resurrection should be to them the most positive proof of his being the Messiah, the Savior of the world.
Ye believe in God, believe also in me - It is best to read both the verbs in the imperative mood: - Place your confidence in God, and in me as the Mediator between God and man, Joh 14:12-14; and expect the utmost support from God; but expect it all through me. The disciples began to lose all hope of a secular kingdom, and were discouraged in consequence: Christ promises them a spiritual and heavenly inheritance, and thus lifts up their drooping hearts.
Albert Barnes: Notes on the Bible - 1834
14:1: Let not your heart be troubled - The disciples had been greatly distressed at what Jesus had said about leaving them. Compare Joh 16:6, Joh 16:22. Perhaps they had indicated their distress to him in some manner by their countenance or their expressions, and he proceeds new to administer to them such consolations as their circumstances made proper. The discourse in this chapter was delivered, doubtless, while they were sitting at the table partaking of the Lord's Supper (see Joh 14:31); that in John 15-16, and the prayer in John 17, were while they were on their way to the Mount of Olives. There is nowhere to be found a discourse so beautiful, so tender, so full of weighty thoughts, and so adapted to produce comfort, as that which occurs in these three chapters of John. It is the consolatory part of our religion, where Christ brings to bear on the mind full of anxiety, and perplexity, and care, the tender and inimitably beautiful truths of his gospel - truths fitted to allay every fear, silence every complaint, and give every needed consolation to the soul. In the case of the disciples there was much to trouble them. They were about to part with their beloved, tender friend. They were to be left alone to meet persecutions and trials. They were without wealth, without friends, without honors. And it is not improbable that they felt that his death would demolish all their schemes, for they had not yet fully learned the doctrine that the Messiah must suffer and die, Luk 24:21.
Ye believe in God - This may be read either in the indicative mood or the imperative. Probably it should be read in the imperative - "Believe on God, and believe on me." If there were no other reason for it, this is sufficient, that there was no more evidence that they did believe in God than that they believed in Jesus. All the ancient versions except the Latin read it thus. The Saviour told them that their consolation was to be found at this time in confidence in God and in him; and he intimated what he had so often told them and the Jews, that there was an indissoluble union between him and the Father. This union he takes occasion to explain to them more fully, Joh 14:7-12.
Believe in - Put confidence in, rely on for support and consolation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:1: not: Joh 14:27, Joh 14:28, Joh 11:33 *marg. Joh 12:27, Joh 16:3, Joh 16:6, Joh 16:22, Joh 16:23; Job 21:4-6, Job 23:15, Job 23:16; Psa 42:5, Psa 42:6, Psa 42:8-11, Psa 43:5; Psa 77:2, Psa 77:3, Psa 77:10; Isa 43:1, Isa 43:2; Jer 8:18; Lam 3:17-23; Co2 2:7, Co2 4:8-10; Co2 12:9, Co2 12:10; Th1 3:3, Th1 3:4; Th2 2:2; Heb 12:12, Heb 12:13
ye: Joh 5:23, Joh 6:40, Joh 11:25-27, Joh 12:44, Joh 13:19; Isa 12:2, Isa 12:3, Isa 26:3; Act 3:15, Act 3:16; Eph 1:12, Eph 1:13, Eph 1:15, Eph 3:14-17; Pe1 1:21; Jo1 2:23, Jo1 2:24, Jo1 5:10-12
Geneva 1599
14:1 Let (1) not your heart be troubled: ye believe in God, believe also in me.
(1) He believes in God who believes in Christ, and there is no other way to strengthen and encourage our minds during the greatest distresses.
John Gill
14:1 Let not your heart be troubled,.... In some copies this verse begins thus, and he said to his disciples; and certain it is, that these words are addressed to them in general, Peter being only the person our Lord was discoursing with in the latter part of the preceding chapter; but turning, as it were, from him, he directs his speech to them all. There were many things which must needs lie heavy upon, and greatly depress the minds of the disciples; most of all the loss of Christ's bodily presence, his speedy departure from them, of which he had given them notice in the preceding chapter; also the manner in which he should be removed from them, and the circumstances that should attend the same, as that he should be betrayed by one of them, and denied by another; likewise the poor and uncomfortable situation they were likely to be left in, without any sight or hope of that temporal kingdom being erected, which they had been in expectation of; and also the issue and consequence of all this, that they would be exposed to the hatred and persecutions of men. Now in the multitude of these thoughts within them, Christ comforts them, bids them be of good heart, and exhorts them to all exercise of faith on God, and on himself, as the best way to be rid of heart troubles, and to have peace:
ye believe in God, believe also in me; which words may be read and interpreted different ways: either thus, "ye believe in God, and ye believe in me"; and so are both propositions alike, and express God and Christ to be equally the object of their faith; and since therefore they had so good a foundation for their faith and confidence, they had no reason to be uneasy: or thus, "believe in God, and believe in me"; and so both are exhortations to exercise faith alike on them both, as being the best antidote they could make use of against heart troubles: or thus, "believe in God, and ye believe in me"; and so the former is an exhortation, the latter a proposition: and the sense is, put your trust in God, and you will also trust in me, for I am of the same nature and essence with him; I and my Father are one; so that if you believe in one, you must believe in the other: or thus, and so our translators render them, "ye believe in God, believe also in me"; and so the former is a proposition, or an assertion, and the latter is an exhortation grounded upon it: you have believed in God as faithful and true in all his promises, though yon have not seen him; believe in me also, though I am going from you, and shall be absent for a while; this you may be assured of, that whatever I have said shall be accomplished. The words considered either way are a full proof of the true deity of Christ, since he is represented as equally the object of faith with God the Father, and lay a foundation for solid peace and comfort in a view of afflictions and persecutions in the world.
John Wesley
14:1 Let not your heart be troubled - At my departure. Believe - This is the sum of all his discourse, which is urged till they did believe, Jn 16:30. And then our Lord prays and departs.
Robert Jamieson, A. R. Fausset and David Brown
14:1 DISCOURSE AT THE TABLE, AFTER SUPPER. (John 14:1-31)
Let not your heart be troubled, &c.--What myriads of souls have not these opening words cheered, in deepest gloom, since first they were uttered!
ye believe in God--absolutely.
believe also in me--that is, Have the same trust in Me. What less, and what else, can these words mean? And if so, what a demand to make by one sitting familiarly with them at the supper table! Compare the saying in Jn 5:17, for which the Jews took up stones to stone Him, as "making himself equal with God" (Jn 14:18). But it is no transfer of our trust from its proper Object; it is but the concentration of our trust in the Unseen and Impalpable One upon His Own Incarnate Son, by which that trust, instead of the distant, unsteady, and too often cold and scarce real thing it otherwise is, acquires a conscious reality, warmth, and power, which makes all things new. This is Christianity in brief.
14:214:2: ՚Ի տան Հօր իմոյ օթեվանք բազո՛ւմ են. ապա թէ ոչ՝ ասացեա՛լ էր իմ ձեզ. Եթէ երթամ եւ պատրաստեմ ձեզ տեղի[1906]։ [1906] Ոմանք. Թէ երթամ պատրաստեմ։
2. Իմ Հօր տան մէջ բազում օթեւաններ կան. թէ չէ ես ձեզ կ’ասէի, թէ գնում եմ ձեզ համար էլ տեղ պատրաստելու.
2 Իմ Հօրս տունը շատ բնակարաններ կան. ապա թէ ոչ՝ ես ձեզի պիտի ըսէի՝ ‘Հիմա կ’երթամ, որ ձեզի տեղ պատրաստեմ’։
Ի տան Հօր իմոյ օթեվանք բազում են. ապա թէ ոչ` ասացեալ էր իմ ձեզ. [69]Եթէ երթամ, եւ պատրաստեմ ձեզ տեղի:

14:2: ՚Ի տան Հօր իմոյ օթեվանք բազո՛ւմ են. ապա թէ ոչ՝ ասացեա՛լ էր իմ ձեզ. Եթէ երթամ եւ պատրաստեմ ձեզ տեղի[1906]։
[1906] Ոմանք. Թէ երթամ պատրաստեմ։
2. Իմ Հօր տան մէջ բազում օթեւաններ կան. թէ չէ ես ձեզ կ’ասէի, թէ գնում եմ ձեզ համար էլ տեղ պատրաստելու.
2 Իմ Հօրս տունը շատ բնակարաններ կան. ապա թէ ոչ՝ ես ձեզի պիտի ըսէի՝ ‘Հիմա կ’երթամ, որ ձեզի տեղ պատրաստեմ’։
zohrab-1805▾ eastern-1994▾ western am▾
14:22: В доме Отца Моего обителей много. А если бы не так, Я сказал бы вам: Я иду приготовить место вам.
14:2  ἐν τῇ οἰκίᾳ τοῦ πατρός μου μοναὶ πολλαί εἰσιν· εἰ δὲ μή, εἶπον ἂν ὑμῖν ὅτι πορεύομαι ἑτοιμάσαι τόπον ὑμῖν;
14:2. ἐν (In) τῇ (unto-the-one) οἰκίᾳ (unto-a-housing-unto) τοῦ (of-the-one) πατρός (of-a-Father) μου (of-me) μοναὶ (stayings) πολλαί ( much ) εἰσιν: (they-be) εἰ (if) δὲ (moreover) μή, (lest,"εἶπον (I-had-said) ἂν (ever) ὑμῖν, (unto-ye,"ὅτι (to-which-a-one) πορεύομαι ( I-traverse-of ) ἑτοιμάσαι (to-have-readied-to) τόπον (to-an-occasion) ὑμῖν: (unto-ye)
14:2. in domo Patris mei mansiones multae sunt si quo minus dixissem vobis quia vado parare vobis locumIn my Father's house there are many mansions. If not, I would have told you: because I go to prepare a place for you.
2. In my Father’s house are many mansions; if it were not so, I would have told you; for I go to prepare a place for you.
14:2. In my Father’s house, there are many dwelling places. If there were not, I would have told you. For I go to prepare a place for you.
14:2. In my Father’s house are many mansions: if [it were] not [so], I would have told you. I go to prepare a place for you.
In my Father' s house are many mansions: if [it were] not [so], I would have told you. I go to prepare a place for you:

2: В доме Отца Моего обителей много. А если бы не так, Я сказал бы вам: Я иду приготовить место вам.
14:2  ἐν τῇ οἰκίᾳ τοῦ πατρός μου μοναὶ πολλαί εἰσιν· εἰ δὲ μή, εἶπον ἂν ὑμῖν ὅτι πορεύομαι ἑτοιμάσαι τόπον ὑμῖν;
14:2. in domo Patris mei mansiones multae sunt si quo minus dixissem vobis quia vado parare vobis locum
In my Father's house there are many mansions. If not, I would have told you: because I go to prepare a place for you.
14:2. In my Father’s house, there are many dwelling places. If there were not, I would have told you. For I go to prepare a place for you.
14:2. In my Father’s house are many mansions: if [it were] not [so], I would have told you. I go to prepare a place for you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: - 3: Продолжая успокаивать апостолов, как детей, скорбящих при разлучении с любимым отцом, Христос открывает им, что скоро увидится с ними опять. Теперь же Он идет приготовлять Им место в доме Отца Своего.

В доме Отца. Царство Небесное, которое здесь Христос называет домом Отца Своего, изображается под видом обширного царского дворца, в котором живет восточный монарх с своими многочисленными сыновьями, причем каждый из сынов имеет для себя свое отдельное помещение.

А если бы не так, Я сказал бы вам: По русскому синодальному изданию, через постановку в конце этой фразы двоеточия, последующие слова не сохраняют никакого самостоятельного значения, составляя только окончание предшествующей фразы. При таком чтении, однако, совершенно неясным представляется выражение 3-го стиха "и когда пойду". Ведь, по синодальному чтению, Господь не сказал ученикам, что Он пойдет, а сказал бы, если бы обителей для учеников еще не было. Напротив, если поставить после слов "сказал бы вам" точку (как сделано в слав. тексте), то смысл первых слов 3-го стиха является совершенно ясным и связь этого 3-го стиха со 2-м вполне естественной. При таком чтении получается следующая мысль: "если бы не так, т. е., если бы на самом деле никаких обителей на небе не существовало, то Я, Которому все небесное известно хорошо (Ин. 3:11-13), сказал бы вам об этом и не стал бы обольщать вас несбыточными мечтами. Но обители эти, несомненно, существуют, и Я даже иду на небо для того, чтобы вам выбрать лучшие".

Приготовлю вам место. Господь, как выражается Апостол Павел, явился нашим предтечей на небе (Евр. 6:20), открыл нам путь в Царство Небесное.

Приду опять. О каком пришествии Христа здесь говорится? О последнем ли, которое будет иметь место перед кончиною мира, или же о пришествии таинственном, духовном, во Святом Духе? Кажется, здесь нельзя иметь вввиду ни того, ни другого. О пришествии на суд Господь не мог здесь говорить потому, что это пришествие, как знал и Сам Христос (ср. Мф. 25:5), было чрезвычайно далеко, да притом и апостолы едва ли могли утешиться мыслью о свидании с Господом в отдаленном будущем, - после того, как они воскреснут: на Марфу, по крайней мере, мысль о том, что она увидится с братом после воскресения мертвых, не произвела успокоительного действия (Ин. 11:24-25). Нельзя также понимать здесь и пришествие Господа во Святом Духе-Утешителе, потому что о ниспослании Его Господь еще не сообщил апостолам. Как же могло утешить их то, чего они еще и уразуметь не могли? Правдоподобнее то мнение, что Господь говорит здесь о Своем воскресении, после которого Он снова придет к ученикам: о Своем воскресении Господь говорил ученикам и прежде (Мф. 17:9; Мк. 9:9: и др.). Но при таком понимании остается непонятным следующее выражение: и возьму вас к Себе.. . После воскресения ученики не были тотчас взяты ко Христу. Поэтому правильнее полагать, что Господь здесь говорит не о Своем пришествии к ученикам только по воскресении Своем, а вообще о том, что Он будет являться ученикам в момент их кончины и брать их души в вечный покой. Поэтому-то и святой Стефан, умирая, говорил: "Господи Иисусе! приими дух мой" (Деян. 7:59). Ср. 2Кор. 5:8: и 1: Фес. 4:17).
Adam Clarke: Commentary on the Bible - 1831
14:2: In my Father's house, etc. - The kingdom of glory.
Many mansions - Though I have said before that whither I am going ye cannot come now, yet do not think that we shall be for ever separated. I am going to that state of glory where there is not only a place of supreme eminence for myself, but also places for all my disciples; - various degrees of glory, suited to the various capacities and attainments of my followers.
Our Lord alludes here to the temple, which was called the house of God, in the precincts of which there were a great number of chambers, Kg1 6:5; Ezr 8:29; Jer 35:2, Jer 35:4; Jer 36:10.
If - not - I would have told you - If your places were not prepared in the kingdom of God, I would not have permitted you to have indulged a vain hope concerning future blessedness.
Albert Barnes: Notes on the Bible - 1834
14:2: In my Father's house - Most interpreters understand this of heaven, as the special dwelling-place or palace of God; but it may include the universe, as the abode of the omnipresent God.
Are many mansions - The word rendered "mansions" means either the act of dwelling in any place (Joh 14:23, "we will make our abode with him"), or it means the place where one dwells. It is taken from the verb to remain, and signifies the place where one dwells or remains. It is applied by the Greek writers to the tents or temporary habitations which soldiers pitch in their marches. It denotes a dwelling of less permanency than the word house. It is commonly understood as affirming that in heaven there is ample room to receive all who will come; that therefore the disciples might be sure that they would not be excluded. Some have understood it as affirming that there will be different grades in the joys of heaven; that some of the mansions of the saints will be nearer to God than others, agreeably to Co1 15:40-41. But perhaps this passage may have a meaning which has not occurred to interpreters.
Jesus was consoling his disciples, who were affected with grief at the idea of his separation. To comfort them he addresses them in this language: "The universe is the dwelling-place of my Father. All is his house. Whether on earth or in heaven, we are still in his habitation. In that vast abode of God there are many mansions. The earth is one of them, heaven is another. Whether here or there, we are still in the house, in one of the mansions of our Father, in one of the apartments of his vast abode. This we ought continually to feel, and to rejoice that we are permitted to occupy any part of his dwelling-place. Nor does it differ much whether we are in this mansion or another. It should not be a matter of grief when we are called to pass from one part of this vast habitation of God to another. I am indeed about to leave you, but I am going only to another part of the vast dwelling-place of God. I shall still be in the same universal habitation with you; still in the house of the same God; and am going for an important purpose - to fit up another abode for your eternal dwelling." If this be the meaning, then there is in the discourse true consolation. We see that the death of a Christian is not to be dreaded, nor is it an event over which we should immoderately weep. It is but removing from one apartment of God's universal dwelling-place to another - one where we shall still be in his house, and still feel the same interest in all that pertains to his kingdom. And especially the removal of the Saviour from the earth was an event over which Christians should rejoice, for he is still in the house of God, and still preparing mansions of rest for His people.
If it were not so ... - I have concealed from you no truth. You have been cherishing this hope of a future abode with God. Had it been ill founded I would have told you plainly, as I have told you other things. Had any of you been deceived, as Judas was, I would have made it known to you, as I did to him."
I go to prepare a place for you - By his going is meant his death and ascent to heaven. The figure here is taken from one who is on a journey, who goes before his companions to provide a place to lodge in, and to make the necessary preparations for their entertainment. It evidently means that he, by the work he was yet to perform in heaven, would secure their admission there, and obtain for them the blessings of eternal life. That work would consist mainly in his intercession, Heb 10:12-13, Heb 10:19-22; Heb 7:25-27; Heb 4:14, Heb 4:16.
That where I am - This language could be used by no one who was not then in the place of which he was speaking, and it is just such language as one would naturally use who was both God and man - in reference to his human nature, speaking of his going to his Father; and in reference to his divine nature, speaking as if he was then with God.
Ye may be also - This was language eminently fitted to comfort them. Though about to leave them, yet he would not always be absent. He would come again at the day of judgment and gather all his friends to himself, and they should be ever with him, Heb 9:28. So shall all Christians be with him. And so, when we part with a beloved Christian friend by death, we may feel assured that the separation will not be eternal. We shall meet again, and dwell in a place where there shall be no more separation and no more tears.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:2: my: Co2 5:1; Heb 11:10, Heb 11:14-16, Heb 13:14; Rev 3:12, Rev 3:21, Rev 21:10-27
if: Joh 12:25, Joh 12:26, Joh 16:4; Luk 14:26-33; Act 9:16; Th1 3:3, Th1 3:4, Th1 5:9; Th2 1:4-10; Tit 1:2; Rev 1:5
I go: Joh 13:33, Joh 13:36, Joh 17:24; Heb 6:20, Heb 9:8, Heb 9:23-26, Heb 11:16; Rev 21:2
Geneva 1599
14:2 In my Father's house are many mansions: if [it were] not [so], (a) I would have told you. I go to (b) prepare a place for you.
(a) That is, if it were not as I am telling you, that is, unless there was room enough not only for me, but also for you in my Father's house, I would not deceive you in this way with a vain hope, but I would have plainly told you so.
(b) This whole speech is an allegory, by which the Lord comforts his own, declaring to them his departure into heaven; and he departs not to reign there alone, but to go before and prepare a place for them.
John Gill
14:2 In my Father's house are many mansions,.... This he says to draw off their minds from an earthly kingdom to an heavenly one; to point out the place to them whither he was going, and to support them with the views and hopes of glory under all their troubles. By his "Father's house" is meant heaven; see 2Cor 5:1; which is of his Father's building, where he has, and will have all his family. This Christ says partly to reconcile the minds of his disciples to his departure from them, and partly to strengthen their hope of following him thither; since it was his Father's, and their Father's house whither he was going, and in which "are many mansions"; abiding or dwelling places; mansions of love, peace, joy, and rest, which always remain: and there are "many" of them, which does not design different degrees of glory; for since the saints are all loved with the same love, bought with the same price, justified with the same righteousness, and are equally the sons of God, their glory will be the same. But, it denotes fulness and sufficiency of room for all his people; for the many ordained to eternal life, for whom Christ gave his life a ransom, and whose blood is shed for the remission of their sins, whose sins he bore, and whom he justifies by his knowledge; who receive him by faith, and are the many sons he will bring to glory. And this is said for the comfort of the disciples who might be assured from hence, that there would be room not only for himself and Peter, whom he had promised should follow him hereafter, but for them all. Very agreeable to this way of speaking are many things in the Jewish writings:
"says R. Isaack (o), how many , "mansions upon mansions", are there for the righteous in that world? and the uppermost mansion of them all is the love of their Lord.''
Moreover, they say (p), that
"in the world to come every righteous man shall have "a mansion", to himself.''
Sometimes they (q) speak of "seven mansions" (a number of perfection) being prepared for the righteous in the other world, though entirely ignorant of the person by whom these mansions are prepared: who here says,
if it were not so, I, would have told you, I go to prepare a place for you. This expresses the certainty of it, that his Father had a house, and in it were many mansions, room enough for all his people, or he would have informed them otherwise, who must needs know the truth of these things, since he came from thence; and who never deceives with vain hopes of glory; and whatever he says is truth, and to be depended on; everything he here delivers; both what he said before, and also what follows: "I go to prepare a place for you"; heaven is a kingdom prepared by the Father for his saints, from the foundation of the world; and again, by the presence and intercession of Christ, who is gone before, and is as a forerunner entered into it, and has took possession of it in the name of his people; and by his own appearance there for them with his blood, righteousness, and sacrifice, he is, as it were, fitting up these mansions for their reception, whilst they are by his Spirit and grace fitting and preparing for the enjoyment of them.
(o) Zohar in Deut. fol. 113. 1. (p) Praefat ad Sepher Raziel, fol. 2. 1. Nishmat Chayim, fol. 26. 2. & 27. 1. (q) T. Bab. Bava Bathra, fol. 75. 1. Nishmat Chayim, fol. 32. 2. Midrash Tillim in Galatin. l. 12. c. 6.
John Wesley
14:2 In my Father's house are many mansions - Enough to receive both the holy angels, and your predecessors in the faith, and all that now believe, and a great multitude, which no man can number.
Robert Jamieson, A. R. Fausset and David Brown
14:2 In my Father's house are many mansions--and so room for all, and a place for each.
if not, I would have told you--that is, I would tell you so at once; I would not deceive you.
I go to prepare a place for you--to obtain for you a right to be there, and to possess your "place."
14:314:3: Եւ եթէ երթամ եւ պատրաստեմ ձեզ տեղի, դարձեալ գա՛մ եւ առնում զձեզ առ իս. զի ուր ե՛սն իցեմ, եւ դո՛ւք անդ իցէք[1907]։ [1907] Յոմանս պակասի կրկնութիւնս. *Եւ եթէ երթամ եւ պատրաստեմ ձեզ տեղի։ Ոմանք. Եսն եմ, եւ դուք ընդ իս իցէք։
3. եւ եթէ գնամ եւ ձեզ համար էլ տեղ պատրաստեմ, դարձեալ կը գամ եւ ձեզ կը վերցնեմ ինձ մօտ, որպէսզի, ուր ես լինեմ, դուք եւս այնտեղ լինէք:
3 Եւ եթէ երթամ ու ձեզի տեղ պատրաստեմ, նորէն պիտի գամ եւ ձեզ քովս առնեմ, որպէս զի ո՛ւր որ ես եմ՝ դուք ալ հոն ըլլաք։
Եւ եթէ երթամ եւ պատրաստեմ ձեզ տեղի, դարձեալ գամ եւ առնում զձեզ առ իս. զի ուր եսն իցեմ, եւ դուք անդ իցէք:

14:3: Եւ եթէ երթամ եւ պատրաստեմ ձեզ տեղի, դարձեալ գա՛մ եւ առնում զձեզ առ իս. զի ուր ե՛սն իցեմ, եւ դո՛ւք անդ իցէք[1907]։
[1907] Յոմանս պակասի կրկնութիւնս. *Եւ եթէ երթամ եւ պատրաստեմ ձեզ տեղի։ Ոմանք. Եսն եմ, եւ դուք ընդ իս իցէք։
3. եւ եթէ գնամ եւ ձեզ համար էլ տեղ պատրաստեմ, դարձեալ կը գամ եւ ձեզ կը վերցնեմ ինձ մօտ, որպէսզի, ուր ես լինեմ, դուք եւս այնտեղ լինէք:
3 Եւ եթէ երթամ ու ձեզի տեղ պատրաստեմ, նորէն պիտի գամ եւ ձեզ քովս առնեմ, որպէս զի ո՛ւր որ ես եմ՝ դուք ալ հոն ըլլաք։
zohrab-1805▾ eastern-1994▾ western am▾
14:33: И когда пойду и приготовлю вам место, приду опять и возьму вас к Себе, чтобы и вы были, где Я.
14:3  καὶ ἐὰν πορευθῶ καὶ ἑτοιμάσω τόπον ὑμῖν, πάλιν ἔρχομαι καὶ παραλήμψομαι ὑμᾶς πρὸς ἐμαυτόν, ἵνα ὅπου εἰμὶ ἐγὼ καὶ ὑμεῖς ἦτε.
14:3. καὶ (and) ἐὰν (if-ever) πορευθῶ (I-might-have-been-traversed-of) καὶ (and) ἑτοιμάσω (I-might-have-readied-to) τόπον (to-an-occasion) ὑμῖν, (unto-ye,"πάλιν (unto-furthered) ἔρχομαι ( I-come ) καὶ (and) παραλήμψομαι ( I-shall-take-beside ) ὑμᾶς (to-ye) πρὸς (toward) ἐμαυτόν, (to-myself,"ἵνα (so) ὅπου (to-which-of-whither) εἰμὶ (I-be) ἐγὼ (I,"καὶ (and) ὑμεῖς (ye) ἦτε. (ye-might-be)
14:3. et si abiero et praeparavero vobis locum iterum venio et accipiam vos ad me ipsum ut ubi sum ego et vos sitisAnd if I shall go and prepare a place for you, I will come again and will take you to myself: that where I am, you also may be.
3. And if I go and prepare a place for you, I come again, and will receive you unto myself; that where I am, ye may be also.
14:3. And if I go and prepare a place for you, I will return again, and then I will take you to myself, so that where I am, you also may be.
14:3. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, [there] ye may be also.
And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, [there] ye may be also:

3: И когда пойду и приготовлю вам место, приду опять и возьму вас к Себе, чтобы и вы были, где Я.
14:3  καὶ ἐὰν πορευθῶ καὶ ἑτοιμάσω τόπον ὑμῖν, πάλιν ἔρχομαι καὶ παραλήμψομαι ὑμᾶς πρὸς ἐμαυτόν, ἵνα ὅπου εἰμὶ ἐγὼ καὶ ὑμεῖς ἦτε.
14:3. et si abiero et praeparavero vobis locum iterum venio et accipiam vos ad me ipsum ut ubi sum ego et vos sitis
And if I shall go and prepare a place for you, I will come again and will take you to myself: that where I am, you also may be.
14:3. And if I go and prepare a place for you, I will return again, and then I will take you to myself, so that where I am, you also may be.
14:3. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, [there] ye may be also.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:3: And if I go - And when I shall have gone and prepared a place for you - opened the kingdom of an eternal glory for your reception, and for the reception of all that shall die in the faith, I will come again, after my resurrection, and give you the fullest assurances of this state of blessedness; and confirm you in the faith, by my grace and the effusion of my Spirit. Dr. Lightfoot thinks, and with great probability too, that there is an allusion here to Num 10:33 : And the ark of the Lord went before them to search out a resting place for them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:3: I will: Joh 14:18-23, Joh 14:28, Joh 12:26, Joh 17:24; Mat 25:32-34; Act 1:11, Act 7:59, Act 7:60; Rom 8:17; Co2 5:6-8; Phi 1:23; Th1 4:16, Th1 4:17; Th2 1:12, Th2 2:1; Ti2 2:12; Heb 9:28; Jo1 3:2, Jo1 3:3; Rev 3:21, Rev 21:22, Rev 21:23, Rev 22:3-5
Geneva 1599
14:3 (2) And if I go and prepare a place for you, I will (c) come again, and receive you unto myself; that where I am, [there] ye may be also.
(2) Christ did not go away from us with the intent of forsaking us, but rather that he might eventually take us up with him into heaven.
(c) These words are to be understood as being said to the whole Church, and therefore the angels said to the disciples when they were astonished, "Why do you stand gazing up into heaven? This Jesus will so come as you saw him go up", (Acts 1:11). And in all places of the Scripture the full comfort of the Church is considered to be that day when God will be all in all, and is therefore called the day of redemption.
John Gill
14:3 And if I go and prepare a place for you,.... Seeing I am going to prepare, and will prepare a place for you, of the truth of which you may be fully assured:
I will come again; either by death or in person a second time, here on earth:
and receive you unto myself; I will take you up with me to heaven; I will receive you into glory;
that where I am there you may be also: and behold my glory, and be for ever with me, and never part more.
Robert Jamieson, A. R. Fausset and David Brown
14:3 I will come again and receive you unto myself--strictly, at His Personal appearing; but in a secondary and comforting sense, to each individually. Mark again the claim made:--to come again to receive His people to Himself, that where He is there they may be also. He thinks it ought to be enough to be assured that they shall be where He is and in His keeping.
14:414:4: Եւ ուր երթամն՝ գիտիցէ՛ք, եւ զճանապա՛րհն գիտիցէք։
4. Եւ թէ ուր եմ գնում, այդ գիտէք, գիտէք եւ ճանապարհը»:
4 Ո՛ւր որ ես կ’երթամ՝ գիտէք ու ճամբան ալ գիտէք»։
Եւ ուր երթամն` գիտիցէք, եւ զճանապարհն գիտիցէք:

14:4: Եւ ուր երթամն՝ գիտիցէ՛ք, եւ զճանապա՛րհն գիտիցէք։
4. Եւ թէ ուր եմ գնում, այդ գիտէք, գիտէք եւ ճանապարհը»:
4 Ո՛ւր որ ես կ’երթամ՝ գիտէք ու ճամբան ալ գիտէք»։
zohrab-1805▾ eastern-1994▾ western am▾
14:44: А куда Я иду, вы знаете, и путь знаете.
14:4  καὶ ὅπου [ἐγὼ] ὑπάγω οἴδατε τὴν ὁδόν.
14:4. καὶ (And) ὅπου (to-which-of-whither) ἐγὼ (I) ὑπάγω (I-lead-under) οἴδατε (ye-had-come-to-see) τὴν (to-the-one) ὁδόν. (to-a-way)
14:4. et quo ego vado scitis et viam scitisAnd whither I go you know: and the way you know.
4. And whither I go, ye know the way.
14:4. And you know where I am going. And you know the way.”
14:4. And whither I go ye know, and the way ye know.
And whither I go ye know, and the way ye know:

4: А куда Я иду, вы знаете, и путь знаете.
14:4  καὶ ὅπου [ἐγὼ] ὑπάγω οἴδατε τὴν ὁδόν.
14:4. et quo ego vado scitis et viam scitis
And whither I go you know: and the way you know.
14:4. And you know where I am going. And you know the way.”
14:4. And whither I go ye know, and the way ye know.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: По некоторым кодексам, этот стих читается так: "И куда Я иду - путь в то место вы знаете" (Луази). Господь этими словами напоминает ученикам Своим Свои прежние речи о пути к небесной славе (Ин. 12:23, 30-33: и др.), который проходит именно стезею страданий.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 And whither I go ye know, and the way ye know. 5 Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way? 6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. 7 If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. 8 Philip saith unto him, Lord, show us the Father, and it sufficeth us. 9 Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? 10 Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. 11 Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake.

Christ, having set the happiness of heaven before them as the end, here shows them himself as the way to it, and tells them that they were better acquainted both with the end they were to aim at and with the way they were to walk in than they thought they were: You know, that is, 1. "You may know; it is none of the secret things which belong not to you, but one of the things revealed; you need not ascend into heaven, nor go down into the deep, for the word is nigh you (Rom. x. 6-8), level to you." 2. "You do know; you know that which is the home and which is the way, though perhaps not as the home and as the way. You have been told it, and cannot but know, if you would recollect and consider it." Note, Jesus Christ is willing to make the best of his people's knowledge, though they are weak and defective in it. He knows the good that is in them better than they do themselves, and is certain that they have that knowledge, and faith, and love, of which they themselves are not sensible, or not certain.

This word of Christ gave occasion to two of his disciples to address themselves to him, and he answers them both.

I. Thomas enquired concerning the way (v. 5), without any apology for contradicting his Master.

1. He said, "Lord, we know not whither thou goest, to what place or what state, and how can we know the way in which we must follow thee? We can neither guess at it, nor enquire it out, but must still be at a loss." Christ's testimony concerning their knowledge made them more sensible of their ignorance, and more inquisitive after further light. Thomas here shows more modesty than Peter, who thought he could follow Christ now. Peter was the more solicitous to know whither Christ went. Thomas here, though he complains that he did not know this, yet seems more solicitous to know the way. Now, (1.) His confession of his ignorance was commendable enough. If good men be in the dark, and know but in part, yet they are willing to own their defects. But, (2.) The cause of his ignorance was culpable. They knew not whither Christ went, because they dreamed of a temporal kingdom in external pomp and power, and doted upon this, notwithstanding what he had said again and again to the contrary. Hence it was that, when Christ spoke of going away and their following him, their fancy ran upon his going to some remarkable city or other, Bethlehem, or Nazareth, or Capernaum, or some of the cities of the Gentiles, as David to Hebron, there to be anointed king, and to restore the kingdom to Israel; and which way this place lay, where these castles in the air were to be built, east, west, north, or south, they could not tell, and therefore knew not the way. Thus still we think ourselves more in the dark than we need be concerning the future state of the church, because we expect its worldly prosperity, whereas it is spiritual advancement that the promise points at. Had Thomas understood, as he might have done, that Christ was going to the invisible world, the world of spirits, to which spiritual things only have a reference, he would not have said, Lord, we do not know the way.

II. Now to this complaint of their ignorance, which included a desire to be taught, Christ gives a full answer, v. 6, 7. Thomas had enquired both whither he went and what was the way, and Christ answers both these enquiries and makes good what he had said, that they would have needed no answer if they had understood themselves aright; for they knew him, and he was the way; they knew the Father, and he was the end; and therefore, whither I go you know, and the way you know. Believe in God as the end, and in me as the way (v. 1), and you do all you should do.

(1.) He speaks of himself as the way, v. 6. Dost thou not know the way? I am the way, and I only, for no man comes to the Father but by me. Great things Christ here saith of himself, showing us,

[1.] The nature of his mediation: He is the way, the truth, and the life.

First, Let us consider these first distinctly. 1. Christ is the way, the highway spoken of, Isa. xxxv. 8. Christ was his own way, for by his own blood he entered into the holy place (Heb. ix. 12), and he is our way, for we enter by him. By his doctrine and example he teaches us our duty, by his merit and intercession he procures our happiness, and so he is the way. In him God and man meet, and are brought together. We could not get to the tree of life in the way of innocency; but Christ is another way to it. By Christ, as the way an intercourse is settled and kept up between heaven and earth; the angels of God ascend and descend; our prayers go to God, and his blessings come to us by him; this is the way that leads to rest, the good old way. The disciples followed him, and Christ tells them that they followed the road, and, while they continued following him, they would never be out of their way. 2. He is the truth. (1.) As truth is opposed to figure and shadow. Christ is the substance of all the Old-Testament types, which are therefore said to be figures of the true, Heb. ix. 24. Christ is the true manna (ch. vi. 32), the true tabernacle, Heb. viii. 2. (2.) As truth is opposed to falsehood and error; the doctrine of Christ is true doctrine. When we enquire for truth, we need learn no more than the truth as it is in Jesus. (3.) As truth is opposed to fallacy and deceit; he is true to all that trust in him, as true as truth itself, 2 Cor. i. 20. 3. He is the life; for we are alive unto God only in and through Jesus Christ, Rom. vi. 11. Christ formed in us is that to our souls which our souls are to our bodies. Christ is the resurrection and the life.

Secondly, Let us consider these jointly, and with reference to each other. Christ is the way, the truth, and the life; that is, 1. He is the beginning, the middle, and the end. In him we must set out, go on, and finish. As the truth, he is the guide of our way; as the life, he is the end of it. 2. He is the true and living way (Heb. x. 20); there are truth and life in the way, as well as at the end of it. 3. He is the true way to life, the only true way; other ways may seem right, but the end of them is the way of death.

[2.] The necessity of his mediation: No man cometh to the Father but by me. Fallen man must come to God as a Judge, but cannot come to him as a Father, otherwise than by Christ as Mediator. We cannot perform the duty of coming to God, by repentance and the acts of worship, without the Spirit and grace of Christ, nor obtain the happiness of coming to God as our Father without his merit and righteousness; he is the high priest of our profession, our advocate.

(2.) He speaks of his Father as the end (v. 7): "If you had known me aright, you would have known my Father also; and henceforth, by the glory you have seen in me and the doctrine you have heard from me, you know him and have seen him." Here is, [1.] A tacit rebuke to them for their dulness and carelessness in not acquainting themselves with Jesus Christ, though they had been his constant followers and associates: If you had known me--. They knew him, and yet did not know him so well as they might and should have known him. They knew him to be the Christ, but did not follow on to know God in him. Christ had said to the Jews (ch. viii. 19): If you had known me, you would have known my Father also; and here the same to his disciples; for it is hard to say which is more strange, the wilful ignorance of those that are enemies to the light, or the defects and mistakes of the children of light, that have had such opportunities of knowledge. If they had known Christ aright, they would have known that his kingdom is spiritual, and not of this world; that he came down from heaven, and therefore must return to heaven; and then they would have known his Father also, would have known whither he designed to go, when he said, I go to the Father, to a glory in the other world, not in this. If we knew Christianity better, we should better know natural religion. [2.] A favourable intimation that he was well satisfied concerning their sincerity, notwithstanding the weakness of their understanding: "And henceforth, from my giving you this hint, which will serve as a key to all the instructions I have given you hitherto, let me tell you, you know him, and have seen him, inasmuch as you know me, and have seen me;" for in the face of Christ we see the glory of God, as we see a father in his son that resembles him. Christ tells his disciples that they were not so ignorant as they seemed to be; for, though little children, yet they had known the Father, 1 John ii. 13. Note, Many of the disciples of Christ have more knowledge and more grace than they think they have, and Christ takes notice of, and is well pleased with, that good in them which they themselves are not aware of; for those that know God do not all at once know that they know him, 1 John ii. 3.

II. Philip enquired concerning the Father (v. 8), and Christ answered him, v. 9-11, where observe,

1. Philip's request for some extraordinary discovery of the Father. He was not so forward to speak as some others of them were, and yet, from an earnest desire of further light, he cries out, Show us the Father. Philip listened to what Christ said to Thomas, and fastened upon the last words, You have seen him. "Nay," says Philip, "that is what we want, that is what we would have: Show us the Father and it sufficeth us." (1.) This supposes an earnest desire of acquaintance with God as a Father. The petition is, "Show us the Father; give us to know him in that relation to us;" and this he begs, not for himself only, but for the rest of the disciples. The plea is, It sufficeth us. He not only professes it himself, but will pass his word for his fellow-disciples. Grant us but one sight of the Father, and we have enough. Jansenius saith, "Though Philip did not mean it, yet the Holy Ghost, by his mouth, designed here to teach us that the satisfaction and happiness of a soul consist in the vision and fruition of God," Ps. xvi. 11; xvii. 15. In the knowledge of God the understanding rests, and is at the summit of its ambition; in the knowledge of God as our Father the soul is satisfied; a sight of the Father is a heaven upon earth, fills us with joy unspeakable. (2.) As Philip speaks it here, it intimates that he was not satisfied with such a discovery of the Father as Christ thought fit to give them, but he would prescribe to him, and press upon him, something further and no less than some visible appearance of the glory of God, like that to Moses (Exod. xxxiii. 22), and to the elders of Israel, Exod. xxiv. 9-11. "Let us see the Father with our bodily eyes, as we see thee, and it sufficeth us; we will trouble thee with no more questions, Whither goest thou?" And so it manifests not only the weakness of his faith, but his ignorance of the gospel way of manifesting the Father, which is spiritual, and not sensible. Such a sight of God, he thinks, would suffice them, and yet those who did thus see him were not sufficed, but soon corrupted themselves, and made a graven image. Christ's institutions have provided better for the confirmation of our faith than our own inventions would.

2. Christ's reply, referring him to the discoveries already made of the Father, v. 9-11.

(1.) He refers him to what he had seen, v. 9. He upbraids him with his ignorance and inadvertency: "Have I been so long time with you, now above three years intimately conversant with you, and yet hast thou not known me, Philip? Now, he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? Wilt thou ask for that which thou hast already?" Now here,

[1.] He reproves him for two things: First, For not improving his acquaintance with Christ, as he might have done, to a clear and distinct knowledge of him: "Hast thou not known me, Philip, whom thou hast followed so long, and conversed with so much?" Philip, the first day he came to him, declared that he knew him to be the Messiah (ch. i. 45), and yet to this day did not know the Father in him. Many that have good knowledge in the scripture and divine things fall short of the attainments justly expected from them, for want of compounding the ideas they have, and going on to perfection. Many know Christ, who yet do not know what they might know of him, nor see what they should see in him. That which aggravated Philip's dulness was that he had so long an opportunity of improvement: I have been so long time with thee. Note, The longer we enjoy the means of knowledge and grace, the more inexcusable we are if we be found defective in grace and knowledge. Christ expects that our proficiency should be in some measure according to our standing, that we should not be always babes. Let us thus reason with ourselves: "Have I been so long a hearer of sermons, a student in the scripture, a scholar in the school of Christ, and yet so weak in the knowledge of Christ, and so unskilful in the word of righteousness?" Secondly, He reproves him for his infirmity in the prayer made, Show us the Father. Note, Herein appears much of the weakness of Christ's disciples that they know not what to pray for as they ought (Rom. viii. 26), but often ask amiss (Jam. iv. 3), for that which either is not promised or is already bestowed in the sense of the promise, as here.

[2.] He instructs him, and gives him a maxim which not only in general magnifies Christ and leads us to the knowledge of God in him, but justifies what Christ had said (v. 7): You know the Father, and have seen him; and answered what Philip had asked, Show us the Father. Why, saith Christ, the difficulty is soon over, for he that hath seen me hath seen the Father. First, All that saw Christ in the flesh might have seen the Father in him, if Satan had not blinded their minds, and kept them from a sight of Christ, as the image of God, 2 Cor. iv. 4. Secondly, All that saw Christ by faith did see the Father in him, though they were not suddenly aware that they did so. In the light of Christ's doctrine they saw God as the father of lights; in the miracles they saw God as the God of power, the finger of God. The holiness of God shone in the spotless purity of Christ's life, and his grace in all the acts of grace he did.

(2.) He refers him to what he had reason to believe (v. 10, 11): "Believest thou not that I am in the Father, and the Father in me, and therefore that in seeing me thou hast seen the Father? Hast thou not believed this? If not, take my word for it, and believe it now."

[1.] See here what it is which we are to believe: That I am in the Father, and the Father in me; that is, as he had said (ch. x. 30), I and my Father are one. He speaks of the Father and himself as two persons, and yet so one as never any two were or can be. In knowing Christ as God of God, light of light, very God of very God, begotten, not made, and as being of one substance with the Father, by whom all things were made, we know the Father; and in seeing him thus we see the Father. In Christ we behold more of the glory of God than Moses did at Mount Horeb.

[2.] See here what inducements we have to believe this; and they are two:--We must believe it, First, For his word's sake: The words that I speak to you, I speak not of myself. See ch. vii. 16, My doctrine is not mine. What he said seemed to them careless as the word of man, speaking his own thought at his own pleasure; but really it was the wisdom of God that indited it and the will of God that enforced it. He spoke not of himself only, but the mind of God according to the eternal counsels. Secondly, For his works' sake: The Father that dwelleth in me, he doeth them; and therefore believe me for their sake. Observe, 1. The Father is said to dwell in him ho en emoi menon--he abideth in me, by the inseparable union of the divine and human nature: never had God such a temple to dwell in on earth as the body of the Lord Jesus, ch. ii. 21. Here was the true Shechinah, of which that in the tabernacle was but a type. The fulness of the Godhead dwelt in him bodily, Col. ii. 9. The Father so dwells in Christ that in him he may be found, as a man where he dwells. Seek ye the Lord, seek him in Christ, and he will be found, for in him he dwells. 2. He doeth the works. Many words of power, and works of mercy, Christ did, and the Father did them in him; and the work of redemption in general was God's own work. 3. We are bound to believe this, for the very works' sake. As we are to believe the being and perfections of God for the sake of the works of creation, which declare his glory; so we are to believe the revelation of God to man in Jesus Christ for the sake of the works of the Redeemer, those mighty works which, by showing forth themselves (Matt. xiv. 2), Show forth him, and God in him. Note, Christ's miracles are proofs of his divine mission, not only for the conviction of infidels, but for the confirmation of the faith of his own disciples, ch. ii. 11; v. 36; x. 37.
Adam Clarke: Commentary on the Bible - 1831
14:4: And whither I go ye know - I have told you this so often and so plainly that ye must certainly have comprehended what I have said.
Albert Barnes: Notes on the Bible - 1834
14:4: Whither I go ye know - He had so often told them that he was to die, and rise, and ascend to heaven, that they could not but understand it, Mat 16:21; Luk 9:22; Luk 18:31-32.
The way ye know - That is, the way that leads to the dwelling-place to which he was going. The way which they were to tread was to obey his precepts, imitate his example, and follow him, Joh 14:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:4: whither: Joh 14:2, Joh 14:28, Joh 13:3, Joh 16:28; Luk 24:26
and the: Joh 3:16, Joh 3:17, Joh 3:36, Joh 6:40, Joh 6:68, Joh 6:69, Joh 10:9, Joh 12:26
Geneva 1599
14:4 (3) And whither I go ye know, and the way ye know.
(3) Christ alone is the way to true and everlasting life, for it is he in whom the Father has revealed himself.
John Gill
14:4 And whither I go ye know,.... They might have known, at least, whither he was going, since he had spoke of his Father's house, and of his going to prepare a place for them there, and doubtless had some knowledge thereof, though very confused and imperfect:
and the way ye know: this also they might have known from some expressions of his, that the way to his Father's house lay through sufferings and death, in which way they also were to follow him to his kingdom and glory. Though these words may be with an interrogation, "and whither I go do ye know? and the way do ye know?" which best agrees with Thomas's answer, and removes all appearance of contradiction between Christ's words and his.
John Wesley
14:4 The way - Of faith, holiness, sufferings.
Robert Jamieson, A. R. Fausset and David Brown
14:4 whither I go ye know . . . Thomas saith, Lord, we know not whither thou guest . . . Jesus saith, I am the way, &c.--By saying this, He meant rather to draw out their inquiries and reply to them. Christ is "THE WAY" to the Father--"no man cometh unto the Father but by Me"; He is "THE TRUTH" of all we find in the Father when we get to Him, "For in Him dwelleth all the fulness of the Godhead bodily" (Col 2:9), and He is all "THE LIFE" that shall ever flow to us and bless us from the Godhead thus approached and thus manifested in Him--"this is the true God and eternal life" (1Jn 5:20).
14:514:5: Ասէ ցնա Թո՛վմաս. Տէր՝ ո՛չ գիտեմք յո՛վ երթաս, եւ զիա՞րդ զճանապարհն կարասցուք գիտել[1908]։ [1908] Ոմանք. Յո՛ երթաս։
5. Թովմասը նրան ասաց. «Տէ՛ր, չգիտենք՝ ուր ես գնում, ուրեմն ինչպէ՞ս կարող ենք գիտենալ ճանապարհը»:
5 Թովմաս ըսաւ անոր. «Տէ՛ր, չենք գիտեր ո՞ւր կ’երթաս եւ ի՞նչպէս կրնանք ճամբան գիտնալ»։
Ասէ ցնա Թովմաս. Տէր, ոչ գիտեմք յո՛ երթաս, եւ զիա՞րդ զճանապարհն կարասցուք գիտել:

14:5: Ասէ ցնա Թո՛վմաս. Տէր՝ ո՛չ գիտեմք յո՛վ երթաս, եւ զիա՞րդ զճանապարհն կարասցուք գիտել[1908]։
[1908] Ոմանք. Յո՛ երթաս։
5. Թովմասը նրան ասաց. «Տէ՛ր, չգիտենք՝ ուր ես գնում, ուրեմն ինչպէ՞ս կարող ենք գիտենալ ճանապարհը»:
5 Թովմաս ըսաւ անոր. «Տէ՛ր, չենք գիտեր ո՞ւր կ’երթաս եւ ի՞նչպէս կրնանք ճամբան գիտնալ»։
zohrab-1805▾ eastern-1994▾ western am▾
14:55: Фома сказал Ему: Господи! не знаем, куда идешь; и как можем знать путь?
14:5  λέγει αὐτῶ θωμᾶς, κύριε, οὐκ οἴδαμεν ποῦ ὑπάγεις· πῶς δυνάμεθα τὴν ὁδὸν εἰδέναι;
14:5. Λέγει (It-fortheth) αὐτῷ (unto-it,"Θωμᾶς (a-Thomas,"Κύριε, (Authority-belonged,"οὐκ (not) οἴδαμεν (we-had-come-to-see) ποῦ (of-whither) ὑπάγεις: (thou-lead-under) πῶς (unto-whither) οἴδαμεν (we-had-come-to-see) τὴν (to-the-one) ὁδόν; (to-a-way?"
14:5. dicit ei Thomas Domine nescimus quo vadis et quomodo possumus viam scireThomas saith to him: Lord, we know not whither thou goest. And how can we know the way?
5. Thomas saith unto him, Lord, we know not whither thou goest; how know we the way?
14:5. Thomas said to him, “Lord, we do not know where you are going, so how can we know the way?”
14:5. Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way?
Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way:

5: Фома сказал Ему: Господи! не знаем, куда идешь; и как можем знать путь?
14:5  λέγει αὐτῶ θωμᾶς, κύριε, οὐκ οἴδαμεν ποῦ ὑπάγεις· πῶς δυνάμεθα τὴν ὁδὸν εἰδέναι;
14:5. dicit ei Thomas Domine nescimus quo vadis et quomodo possumus viam scire
Thomas saith to him: Lord, we know not whither thou goest. And how can we know the way?
14:5. Thomas said to him, “Lord, we do not know where you are going, so how can we know the way?”
14:5. Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Апостол Фома, представляющий собою тип человека рассудительного и медлительного в вере, желающего иметь во всем точные сведения, и в настоящем случае хочет знать обстоятельно, во-первых, то, куда ведет Христос, и, во-вторых, тот путь, каким пойдет Христос. Говоря: "не знаем", Фома, очевидно, выражает здесь и желание апостолов вообще, а не только свое. Апостолы, по-видимому, все еще не отрешились от мысли о том, что Господь говорит о каком путешествии в другую страну.
Adam Clarke: Commentary on the Bible - 1831
14:5: Lord, we know not - Thomas, perhaps, thought that our Lord only spoke of his going some distance from the place where he then was.
Albert Barnes: Notes on the Bible - 1834
14:5: We know not whither thou goest - Though Jesus had so often told them of his approaching death and resurrection, yet it seems they did not understand him, nor did they fully comprehend him until after his resurrection. See Luk 24:21. They entertained the common notions of a temporal kingdom; they supposed still that he was to be an earthly prince and leader, and they did not comprehend the reason why he should die. Thomas confessed his ignorance, and the Saviour again patiently explained his meaning. All this shows the difficulty of believing when the mind is full of prejudice and of contrary opinions. If Thomas had laid aside his pRev_ious opinions - had he been willing to receive the truth as Jesus plainly spoke it, there would have been no difficulty. Faith would have been an easy and natural exercise of the mind. And so with the sinner. If he were willing to receive the plain and unequivocal doctrines of the Bible, there would be no difficulty; but his mind is full of opposite opinions and plans, occupied with errors and vanities, and these are the reasons, and the only reasons, why he is not a Christian. Yet who would say that, after the plain instructions of Jesus, Thomas might not have understood him? And who will dare to say that any sinner may not lay aside his prejudices and improper views, and receive the plain and simple teaching of the Bible?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:5: Thomas: Joh 20:25-28
we know not: Joh 15:12; Mar 8:17, Mar 8:18, Mar 9:19; Luk 24:25; Heb 5:11, Heb 5:12
John Gill
14:5 Thomas saith unto him, Lord,.... Who was one of his apostles, and here betrays his ignorance, as elsewhere his unbelief; and not only speaks for himself, but for the rest of the apostles, of whom he judged by himself; and who, it may be, might understand things better than himself, though their knowledge at present was but small:
we know not whither thou goest; though he had but just told them of his Father's house, and of his going to prepare a place for them:
and how can we know the way? for if we do not know the place, it is not reasonable to think we should know the way to it. Thomas seemed to have no other notion than that Christ was talking of some particular place in Judea, whither he was going, and of the road to it.
John Wesley
14:5 Thomas saith - Taking him in a gross sense.
14:614:6: Ասէ ցնա Յիսուս. Ե՛ս եմ ճանապարհն՝ եւ ճշմարտութիւն եւ կեա՛նք. ո՛չ ոք գայ առ Հայր՝ եթէ ո՛չ ինեւ՛[1909]։ [1909] Ոմանք. Ես իսկ եմ ճանապարհ, ճշմարտութիւնն։
6. Յիսուս նրանց ասաց. «Ես եմ Ճանապարհը եւ Ճշմարտութիւնը եւ Կեանքը: Ոչ ոք չի գայ Հօր մօտ, եթէ ոչ՝ ինձանով:
6 Յիսուս ըսաւ անոր. «Ես եմ ճամբան ու ճշմարտութիւնը եւ կեանքը. մէկը Հօրը քով չի գար՝ եթէ ոչ ինձմով։
Ասէ ցնա Յիսուս. Ես եմ ճանապարհն եւ ճշմարտութիւն եւ կեանք. ոչ ոք գայ առ Հայր եթէ ոչ ինեւ:

14:6: Ասէ ցնա Յիսուս. Ե՛ս եմ ճանապարհն՝ եւ ճշմարտութիւն եւ կեա՛նք. ո՛չ ոք գայ առ Հայր՝ եթէ ո՛չ ինեւ՛[1909]։
[1909] Ոմանք. Ես իսկ եմ ճանապարհ, ճշմարտութիւնն։
6. Յիսուս նրանց ասաց. «Ես եմ Ճանապարհը եւ Ճշմարտութիւնը եւ Կեանքը: Ոչ ոք չի գայ Հօր մօտ, եթէ ոչ՝ ինձանով:
6 Յիսուս ըսաւ անոր. «Ես եմ ճամբան ու ճշմարտութիւնը եւ կեանքը. մէկը Հօրը քով չի գար՝ եթէ ոչ ինձմով։
zohrab-1805▾ eastern-1994▾ western am▾
14:66: Иисус сказал ему: Я есмь путь и истина и жизнь; никто не приходит к Отцу, как только через Меня.
14:6  λέγει αὐτῶ [ὁ] ἰησοῦς, ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή· οὐδεὶς ἔρχεται πρὸς τὸν πατέρα εἰ μὴ δι᾽ ἐμοῦ.
14:6. λέγει (It-fortheth) αὐτῷ (unto-it,"Ἰησοῦς (an-Iesous,"Ἐγώ (I) εἰμι (I-be) ἡ (the-one) ὁδὸς (a-way) καὶ (and) ἡ (the-one) ἀλήθεια (an-un-secluding-of) καὶ (and) ἡ (the-one) ζωή: (a-lifing) οὐδεὶς (not-moreover-one) ἔρχεται ( it-cometh ) πρὸς (toward) τὸν (to-the-one) πατέρα (to-a-Father) εἰ (if) μὴ (lest) δι' (through) ἐμοῦ. (of-ME)
14:6. dicit ei Iesus ego sum via et veritas et vita nemo venit ad Patrem nisi per meJesus saith to him: I am the way, and the truth, and the life. No man cometh to the Father, but by me.
6. Jesus saith unto him, I am the way, and the truth, and the life: no one cometh unto the Father, but by me.
14:6. Jesus said to him: “I am the Way, and the Truth, and the Life. No one comes to the Father, except through me.
14:6. Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.
Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me:

6: Иисус сказал ему: Я есмь путь и истина и жизнь; никто не приходит к Отцу, как только через Меня.
14:6  λέγει αὐτῶ [ὁ] ἰησοῦς, ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή· οὐδεὶς ἔρχεται πρὸς τὸν πατέρα εἰ μὴ δι᾽ ἐμοῦ.
14:6. dicit ei Iesus ego sum via et veritas et vita nemo venit ad Patrem nisi per me
Jesus saith to him: I am the way, and the truth, and the life. No man cometh to the Father, but by me.
14:6. Jesus said to him: “I am the Way, and the Truth, and the Life. No one comes to the Father, except through me.
14:6. Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:6: I am the Way - That leads so the Father: - the Truth that teaches the knowledge of God, and directs in the way: - the Life that animates all those who seek and serve him, and which is to be enjoyed eternally at the end of the way.
Christ is the Way:
1. By his doctrine, Joh 6:68.
2. By his example, Pe1 2:21.
3. By his sacrifice, Heb 9:8, Heb 9:9.
4. By his Spirit, Joh 16:13.
He is the Truth:
1. In opposition to all false religions.
2. To the Mosaic law, which was only the shadow, not the truth or substance, of the good things which were to come. And
3. In respect to all the promises of God, Co2 1:20.
He is the Life, both in grace and glory; the life that not only saves from death, but destroys it.
No man cometh unto the Father - By any other doctrine, by any other merit, or by any other intercession than mine.
Albert Barnes: Notes on the Bible - 1834
14:6: I am the way - See Isa 35:8. By this is meant, doubtless, that they and all others were to have access to God only by obeying the instructions, imitating the example, and depending on the merits of the Lord Jesus Christ. He was the leader in the road, the guide to the wandering, the teacher of the ignorant, and the example to all. See Joh 6:68; "Thou hast the words of eternal life;" Pe1 2:21; "Christ - suffered for us, leaving us an example that ye should follow his steps;" Heb 9:8-9.
The truth - The source of truth, or he who originates and communicates truth for the salvation of men. Truth is a representation of things as they are. The life, the purity, and the teaching of Jesus Christ was the most complete and perfect representation of the things of the eternal world that has been or can be presented to man. The ceremonies of the Jews were shadows; the life of Jesus was the truth. The opinions of men are fancy, but the doctrines of Jesus were nothing more than a representation of facts as they exist in the government of God. It is implied in this, also, that Jesus was the fountain of all truth; that by his inspiration the prophets spoke, and that by him all truth is communicated to men. See the notes at Joh 1:17.
The life - See Joh 11:25, and the notes at Joh 1:4.
No man cometh to the Father but by me - To come to the Father is to obtain his favor, to have access to his throne by prayer, and finally to enter his kingdom. No man can obtain any of these things except by the merits of the Lord Jesus Christ. By coming by him is meant coming in his name and depending on his merits. We are ignorant, and he alone can guide us. We are sinful, and it is only by his merits that we can be pardoned. We are blind, and he only can enlighten us. God has appointed him as the Mediator, and has ordained that all blessings shall descend to this world through him. Hence he has put the world under his control; has given the affairs of men into his hand, and has appointed him to dispense whatever may be necessary for our peace, pardon, and salvation, Act 4:12; Act 5:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:6: I am: Joh 10:9; Isa 35:8, Isa 35:9; Mat 11:27; Act 4:12; Rom 5:2; Eph 2:18; Heb 7:25; Heb 9:8, Heb 10:19-22; Pe1 1:21
the truth: Joh 1:14, Joh 1:17, Joh 8:32, Joh 15:1, Joh 18:37; Rom 15:8, Rom 15:9; Co2 1:19, Co2 1:20; Col 2:9, Col 2:17; Jo1 1:8, Jo1 5:6, Jo1 5:20; Rev 1:5, Rev 3:7, Rev 3:14, Rev 19:11
the life: Joh 14:19, Joh 1:4, Joh 5:21, Joh 5:25-29, Joh 6:33, Joh 6:51, Joh 6:57, Joh 6:68, Joh 8:51, Joh 10:28, Joh 11:25, Joh 11:26, Joh 17:2, Joh 17:3; Act 3:15; Rom 5:21; Co1 15:45; Col 3:4; Jo1 1:1, Jo1 1:2, Jo1 5:11, Jo1 5:12; Rev 22:1, Rev 22:17
no: Joh 10:7, Joh 10:9; Act 4:12; Rom 15:16; Pe1 2:4, Pe1 3:18; Jo1 2:23; Jo2 1:9; Rev 5:8, Rev 5:9; Rev 7:9-17, Rev 13:7, Rev 13:8, Rev 20:15
Geneva 1599
14:6 Jesus saith unto him, I am (d) the way, the truth, and the life: no man cometh unto the Father, but by me.
(d) This saying shows unto us the nature, the will, and office of Christ.
John Gill
14:6 Jesus saith unto him, I am the way,.... Our Lord takes the opportunity of this discourse about the place he was going to, and the way unto it, more fully to instruct his disciples concerning himself, saying, "I am the way"; Christ is not merely the way, as he goes before his people as an example; or merely as a prophet, pointing out unto them by his doctrine the way of salvation; but he is the way of salvation itself by his obedience and sacrifice; nor is there any other; he is the way of his Father's appointing, and which is entirely agreeable to the perfections of God, and suitable to the case and condition of sinners; he is the way to all the blessings of the covenant of grace; and he is the right way into a Gospel church state here; no one comes rightly into a church of Christ but by faith in him; and he is the way to heaven: he is entered into it himself by his own blood, and has opened the way to it through himself for his people: he adds,
the truth he is not only true, but truth itself: this may regard his person and character; he is the true God, and eternal life; truly and really man; as a prophet he taught the way of God in truth; as a priest, he is a faithful, as well as a merciful one, true and faithful to him that appointed him; and as a King, just and true are all his ways and administrations: he is the sum and substance of all the truths of the Gospel; they are all full of him, and centre in him; and he is the truth of all the types and shadows, promises and prophecies of the Old Testament; they have all their accomplishment in him; and he is the true way, in opposition to all false ones of man's devising. And this phrase seems to be opposed to a notion of the Jews, that the law was the true way of life, and who confined truth to the law. They have a saying (r), that , "Moses and his law are the truth"; this they make Korah and his company say in hell. That the law of Moses was truth, is certain; but it is too strong an expression to say of Moses himself, that he was truth; but well agrees with Christ, by whom grace and truth came in opposition to Moses, by whom came the law: but when they say (s), , "there is no truth but the law", they do not speak truth. More truly do they speak, when, in answer to that question, , "what is truth?" it is said, that he is the living God, and King of the world (t), characters that well agree with Christ.
And the life: Christ is the author and giver of life, natural, spiritual, and eternal; or he is the way of life, or "the living way"; in opposition to the law, which was so far from being the way of life, that it was the ministration of condemnation and death: he always, and ever will be the way; all in this way live, none ever die; and it is a way that leads to eternal life: and to conclude all the epithets in one sentence, Christ is the true way to eternal life It is added by way of explanation of him, as the way,
no man cometh unto the Father but by me; Christ is the only way of access unto the Father; there is no coming to God as an absolute God, not upon the foot of the covenant of works, nor without a Mediator; and the only Mediator between God and man is Christ: he introduces and presents the persons and services of his people to his Father, and gives them acceptance with him.
(r) T. Bab. Bava Bathra. fol. 74. 1. Bemidbar Rabba, fol. 223. 2. (s) Hieros. Roshhashanah, fol. 59. 1. Praefat. Echa Rabbati, fol. 36. 2. (t) Ib. Sanhedrin, fol. 18. 1.
John Wesley
14:6 To the question concerning the way, he answers, I am the way. To the question concerning knowledge, he answers, I am the truth. To the question whither, I am the life. The first is treated of in this verse; the second, Jn 14:7-17; the third, Jn 14:18, &c.
14:714:7: Եթէ զիս գիտէիք, ապա եւ զՀայր իմ գիտէիք, եւ այսուհետեւ գիտասջի՛ք զնա, եւ տեսէք զնա՛[1910]։ [1910] ՚Ի բազումս պակասի. Գիտասջիք զնա, եւ տեսէք զնա։
7. Եթէ ինձ ճանաչէիք, ապա կը ճանաչէիք եւ իմ Հօրը. այսուհետեւ կը ճանաչէք նրան. եւ տեսել էք նրան»:
7 Եթէ զիս ճանչնայիք, իմ Հայրս պիտի ճանչնայիք եւ ասկէ յետոյ պիտի ճանչնաք զանիկա ու տեսնէք զանիկա»։
Եթէ զիս գիտէիք, ապա եւ զՀայր իմ գիտէիք, եւ այսուհետեւ գիտասջիք զնա եւ տեսէք զնա:

14:7: Եթէ զիս գիտէիք, ապա եւ զՀայր իմ գիտէիք, եւ այսուհետեւ գիտասջի՛ք զնա, եւ տեսէք զնա՛[1910]։
[1910] ՚Ի բազումս պակասի. Գիտասջիք զնա, եւ տեսէք զնա։
7. Եթէ ինձ ճանաչէիք, ապա կը ճանաչէիք եւ իմ Հօրը. այսուհետեւ կը ճանաչէք նրան. եւ տեսել էք նրան»:
7 Եթէ զիս ճանչնայիք, իմ Հայրս պիտի ճանչնայիք եւ ասկէ յետոյ պիտի ճանչնաք զանիկա ու տեսնէք զանիկա»։
zohrab-1805▾ eastern-1994▾ western am▾
14:77: Если бы вы знали Меня, то знали бы и Отца Моего. И отныне знаете Его и видели Его.
14:7  εἰ ἐγνώκατέ με, καὶ τὸν πατέρα μου γνώσεσθε· καὶ ἀπ᾽ ἄρτι γινώσκετε αὐτὸν καὶ ἑωράκατε αὐτόν.
14:7. εἰ (If) ἐγνώκειτέ (ye-had-come-to-have-acquainted) με, (to-me,"καὶ (and) τὸν (to-the-one) πατέρα (to-a-Father) μου (of-me) ἂν (ever) ᾔδειτε: (ye-had-come-to-have-seen) ἀπ' (off) ἄρτι (unto-adjusted) γινώσκετε (ye-acquaint) αὐτὸν (to-it) καὶ (and) ἑωράκατε. (ye-had-come-to-discern-unto)
14:7. si cognovissetis me et Patrem meum utique cognovissetis et amodo cognoscitis eum et vidistis eumIf you had known me, you would without doubt have known my Father also: and from henceforth you shall know him. And you have seen him.
7. If ye had known me, ye would have known my Father also: from henceforth ye know him, and have seen him.
14:7. If you had known me, certainly you would also have known my Father. And from now on, you shall know him, and you have seen him.”
14:7. If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.
If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him:

7: Если бы вы знали Меня, то знали бы и Отца Моего. И отныне знаете Его и видели Его.
14:7  εἰ ἐγνώκατέ με, καὶ τὸν πατέρα μου γνώσεσθε· καὶ ἀπ᾽ ἄρτι γινώσκετε αὐτὸν καὶ ἑωράκατε αὐτόν.
14:7. si cognovissetis me et Patrem meum utique cognovissetis et amodo cognoscitis eum et vidistis eum
If you had known me, you would without doubt have known my Father also: and from henceforth you shall know him. And you have seen him.
14:7. If you had known me, certainly you would also have known my Father. And from now on, you shall know him, and you have seen him.”
14:7. If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: На вопрос Фомы Христос не отвечает прямо. Он только пользуется этим вопросом, как поводом к тому, чтобы напомнить апостолам Свое учение о Своем назначении (по вопросу же, который предложил Ему Фома, Он много говорил выше), Христос - Сам путь к истине и жизни, или, иначе говоря, к Отцу-Богу. Некоторые толкователи, напр., Сильченков, считают выражения "истина" и "жизнь" эпитетами, которые Христос прилагает к Самому Себе: "Христос есть сама истина - вне Его все ложно. Он есть сама жизнь - вне Его нет жизни". Но такое толкование противоречит дальнейшим словам Христа: "никто не приходит к Отцу, как только через Меня". Для чего бы Христос стал говорить апостолам еще о прохождении к Отцу, как о чем-то необходимом для них, если бы во Христе они имели все и без Отца? Нет, Христос говорит об Отце, как об истинной цели всех человеческих стремлений. Люди стремятся к вечной славе, в которой пребывает Отец, а Христос - есть путь, ведущий к этой высокой цели.

Если бы знали Меня.. . Если бы апостолы узнали Христа в Его истинном отношении к Отцу, с Которым Он находится в теснейшем единении по существу, то они узнали бы и Отца. Ясно, что Господь признает для апостолов возможным такое познание и этим самым считает довод, высказанный Фомою (не знаем..., как можем знать...), совершенно неосновательным: нет, они могли знать!

И отныне знаете.. . Но высказав некоторый упрек по отношению к апостолам, Господь сейчас же и утешает их. Пусть они и не имеют полного знания о Христе, пусть они любят Его больше, как Учителя-Мессию, тем не менее и такое знание представляет собою нечто положительное: оно приведет их к полному познанию, фундамент для которого уже заложен (на это указывает выражение: "отныне"). Некоторые (напр., Гольцман) видят в последних словах Христа только "оптимическое предположение, не отвечающее действительности:" апостолы-де не имели на самом деле такого познания и не видели во Христе Сына Божия, а, след., не знали и Отца... Но с таким мнением согласиться нельзя в виду того, что далее Господь прямо говорит, что Он открыл апостолам имя Отца (17:6), а это открытие началось уже давно.
Adam Clarke: Commentary on the Bible - 1831
14:7: If ye had known me, ye should have known my Father - Because I and the Father are One, Joh 10:30. Or, if ye had properly examined the intention and design of the law, ye would have been convinced that it referred to me; and that all that I have done and instituted was according to the design and intention of the Father, as expressed in that law.
Albert Barnes: Notes on the Bible - 1834
14:7: If ye had known me - By this Jesus does not intend to say that they were not truly his disciples, but that they had not a full and accurate knowledge of his character and designs. They still retained, to a large extent, the Jewish notions respecting a temporal Messiah, and did not fully understand that he was to die and be raised from the dead.
Ye should have known my Father also - You would have known the counsels and designs of my Father respecting my death and resurrection. If you had been divested of your Jewish prejudices about the Messiah, if you had understood that it was proper for me to die, you would also have understood the purposes and plans of God in my death; and, knowing that, you would have seen that it was wise and best. We see here that a correct knowledge of the character and work of Christ is the same as a correct knowledge of the counsels and plans of God; and we see, also, that the reasons why we have not such a knowledge are our pRev_ious prejudices and erroneous views.
From henceforth - From this time. From my death and resurrection you shall understand the plans and counsels of God.
Ye know him - You shall have just views of his plans and designs.
Have seen him - That is, they had seen Jesus Christ, his image, and the brightness of his glory Heb 1:3, which was the same as having seen the Father, Joh 14:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:7: ye: Joh 14:9, Joh 14:10, Joh 14:20, Joh 1:18, Joh 8:19, Joh 15:24, Joh 16:3, Joh 17:3, Joh 17:21, Joh 17:23; Mat 11:27; Luk 10:22; Co2 4:6; Col 1:15-17, Col 2:2, Col 2:3; Heb 1:3
from: Joh 14:16-20, Joh 16:13-16, Joh 17:6, Joh 17:8, Joh 17:26
Geneva 1599
14:7 (e) If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.
(e) It is plain by this verse that to know God and to see God is the same thing. Now whereas he said before that no man saw God at any time, it is to be understood in this way: without Christ, or were it not through Christ, no man could ever see God, nor ever saw God, at any time: for as Chrysostom says, the Son is a very concise and plain setting forth of the Father's nature to us.
John Gill
14:7 If ye had known me,.... Christ having made mention of his Father's house, and of himself, as the way thither, and the way of access to the Father, was willing to inform his disciples better concerning him before his departure from them, which he introduces, saying: "if ye had known me"; that is, more fully and perfectly; for that they knew Christ to be the Son of God, the Saviour of the world, and true Messiah, is certain, though they were not so thoroughly acquainted, as afterwards, with his person, power, and office:
ye should have known my Father also; for the knowledge of the Father, and of Christ, go together; he that sees the one, sees the other; he that believes in the one, believes in the other; and the knowledge of both is necessary to eternal life; and as a person increases in the knowledge of the one, so of the other. The disciples had some knowledge of them both, but what was very small and obscure, in comparison of what they afterwards had:
and from henceforth ye know him, and have seen him; some read these words, "henceforwards ye shall know him, and see him"; that is, in a very short time, when the Spirit is poured down from on high upon you, and you have received the gifts of the Holy Ghost, you shall then have an enlarged knowledge both of me and my Father. Others render them, as an exhortation, "henceforward know ye him"; acknowledge the Father in all that I have done, believing that you see the Father in me, and in all my works; though they are rather to be considered as an assertion, declaring, that they then had some knowledge of the Father; "and now ye know him, and", or "because ye have seen him"; in me, who am "the brightness of his glory, and the express image of his person".
John Wesley
14:7 Ye have known - Ye have begun to know him.
Robert Jamieson, A. R. Fausset and David Brown
14:7 from henceforth--now, or from this time, understand.
14:814:8: Ասէ ցնա Փիլիպպոս. Տէր՝ ցո՛յց մեզ զՀայր՝ եւ շա՛տ է մեզ։
8. Փիլիպպոսն ասաց նրան. «Տէ՛ր, Հօրը մեզ ցո՛յց տուր, եւ այդ բաւական է մեզ»:
8 Փիլիպպոս ըսաւ անոր. «Տէ՛ր, Հայրը մեզի ցուցուր ու հերիք է մեզի»։
Ասէ ցնա Փիլիպպոս. Տէր, ցոյց մեզ զՀայր, եւ շատ է մեզ:

14:8: Ասէ ցնա Փիլիպպոս. Տէր՝ ցո՛յց մեզ զՀայր՝ եւ շա՛տ է մեզ։
8. Փիլիպպոսն ասաց նրան. «Տէ՛ր, Հօրը մեզ ցո՛յց տուր, եւ այդ բաւական է մեզ»:
8 Փիլիպպոս ըսաւ անոր. «Տէ՛ր, Հայրը մեզի ցուցուր ու հերիք է մեզի»։
zohrab-1805▾ eastern-1994▾ western am▾
14:88: Филипп сказал Ему: Господи! покажи нам Отца, и довольно для нас.
14:8  λέγει αὐτῶ φίλιππος, κύριε, δεῖξον ἡμῖν τὸν πατέρα, καὶ ἀρκεῖ ἡμῖν.
14:8. Λέγει (It-fortheth) αὐτῷ (unto-it,"Φίλιππος (a-Filippos,"Κύριε, (Authority-belonged,"δεῖξον (thou-should-have-shown) ἡμῖν (unto-us) τὸν (to-the-one) πατέρα, (to-a-Father,"καὶ (and) ἀρκεῖ (it-sufficeth-unto) ἡμῖν. (unto-us)
14:8. dicit ei Philippus Domine ostende nobis Patrem et sufficit nobisPhilip saith to him: Lord, shew us the Father; and it is enough for us.
8. Philip saith unto him, Lord, shew us the Father, and it sufficeth us.
14:8. Philip said to him, “Lord, reveal the Father to us, and it is enough for us.”
14:8. Philip saith unto him, Lord, shew us the Father, and it sufficeth us.
Philip saith unto him, Lord, shew us the Father, and it sufficeth us:

8: Филипп сказал Ему: Господи! покажи нам Отца, и довольно для нас.
14:8  λέγει αὐτῶ φίλιππος, κύριε, δεῖξον ἡμῖν τὸν πατέρα, καὶ ἀρκεῖ ἡμῖν.
14:8. dicit ei Philippus Domine ostende nobis Patrem et sufficit nobis
Philip saith to him: Lord, shew us the Father; and it is enough for us.
14:8. Philip said to him, “Lord, reveal the Father to us, and it is enough for us.”
14:8. Philip saith unto him, Lord, shew us the Father, and it sufficeth us.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Апостол Филипп был человек довольно нерешительный и склонный руководиться чужими мнениями (6:9; 12:22). Он как бы постоянно искал для себя опоры вовне. Этим свойством его характера и можно объяснить то, что он просит Христа показать ему и другим апостолам Отца, т. е. просит такого же Богоявления, какого, напр., удостоился на горе Моисей (Исх. 33:18). Тогда они будут совершенно спокойны за участь Христа.
Adam Clarke: Commentary on the Bible - 1831
14:8: Show us the Father - As if he had said, We have seen and adored thee, and our happiness will be complete if thou show us the Father. The demand of Philip was similar to that made by Moses, Exo 33:18. He wished to see the glory of God. In Peter, James, or John, this would have been inexcusable; but Philip had not seen the transfiguration on the mount. The Jewish history is full of the manifestations which God made of himself, and especially when he gave the law. As Christ was introducing a new law, Philip wished to have an additional manifestation of God.
Albert Barnes: Notes on the Bible - 1834
14:8: Lord, show us the Father - Philip here referred to some outward and visible manifestation of God. God had manifested himself in various ways to the prophets and saints of old, and Philip affirmed that if some such manifestation should be made to them they would be satisfied. It was right to desire evidence that Jesus was the Messiah, but such evidence "had been" afforded abundantly in the miracles and teaching of Jesus, and that "should" have sufficed them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:8: Philip: Joh 1:43-46, Joh 6:5-7, Joh 12:21, Joh 12:22
show: Joh 16:25; Exo 33:18-23, Exo 34:5-7; Job 33:26; Psa 17:15, Psa 63:2; Mat 5:8; Rev 22:3-5
John Gill
14:8 Philip saith to him, Lord,.... Another of his disciples addresses him in a reverend and becoming manner, as Thomas before had done, calling him Lord, and saying to him, "show us the Father, and it sufficeth us": he speaks in the name of them all, seems to own their ignorance of the Father, and expresses their desire of seeing him:
shew us the Father; it was a corporeal sight of him he asked for; such a sight of the glory of God as Moses desired, and the elders of Israel had at Mount Sinai; and signifies, that if this could be obtained, it would give them full satisfaction:
and it sufficeth us; we shall be no more uneasy at thy departure from us; we shall have no doubt about thy Father's house, and the many mansions in it; or of thyself, as the way unto it, and of our everlasting abode with thee in it; we shall sit down easy and contented, and trouble time no more with questions about this matter.
Robert Jamieson, A. R. Fausset and David Brown
14:8 The substance of this passage is that the Son is the ordained and perfect manifestation of the Father, that His own word for this ought to His disciples to be enough; that if any doubts remained His works ought to remove them (see on Jn 10:37); but yet that these works of His were designed merely to aid weak faith, and would be repeated, nay exceeded, by His disciples, in virtue of the power He would confer on them after His departure. His miracles the apostles wrought, though wholly in His name and by His power, and the "greater" works--not in degree but in kind--were the conversion of thousands in a day, by His Spirit accompanying them.
14:914:9: Ասէ ցնա Յիսուս. Այսչափ ժամանակս՝ ընդ ձե՛զ եմ, եւ ոչ ծանեար զիս Փիլի՛պպէ. որ ետե՛ս զիս՝ ետե՛ս զՀայրն. եւ դու զիա՞րդ ասես՝ եթէ ցո՛յց մեզ զՀայր[1911]։ [1911] Ոմանք. Որ ետեսն զիս... ցոյց մեզ զՀայրն։
9. Յիսուս նրան ասաց. «Այսքան ժամանակ ձեզ հետ եմ, Փիլիպպո՛ս, եւ ինձ չճանաչեցի՞ր. ով ինձ տեսաւ, տեսաւ Հօրը. իսկ դու ինչպէ՞ս ես ասում, թէ՝ Հօրը մեզ ցո՛յց տուր:
9 Յիսուս ըսաւ անոր. «Այսքան ժամանակ ես ձեզի հետ եմ եւ զիս չճանչցա՞ր, Փիլիպպոս։ Ան որ զիս տեսաւ՝ Հայրը տեսաւ եւ դուն ի՞նչպէս կ’ըսես թէ Հայրը մեզի ցուցուր։
Ասէ ցնա Յիսուս. Այսչափ ժամանակս ընդ ձեզ եմ, եւ ո՞չ ծանեար զիս, Փիլիպպէ. որ ետեսն զիս` ետես զՀայրն. եւ դու զիա՞րդ ասես եթէ` Ցոյց մեզ զՀայր:

14:9: Ասէ ցնա Յիսուս. Այսչափ ժամանակս՝ ընդ ձե՛զ եմ, եւ ոչ ծանեար զիս Փիլի՛պպէ. որ ետե՛ս զիս՝ ետե՛ս զՀայրն. եւ դու զիա՞րդ ասես՝ եթէ ցո՛յց մեզ զՀայր[1911]։
[1911] Ոմանք. Որ ետեսն զիս... ցոյց մեզ զՀայրն։
9. Յիսուս նրան ասաց. «Այսքան ժամանակ ձեզ հետ եմ, Փիլիպպո՛ս, եւ ինձ չճանաչեցի՞ր. ով ինձ տեսաւ, տեսաւ Հօրը. իսկ դու ինչպէ՞ս ես ասում, թէ՝ Հօրը մեզ ցո՛յց տուր:
9 Յիսուս ըսաւ անոր. «Այսքան ժամանակ ես ձեզի հետ եմ եւ զիս չճանչցա՞ր, Փիլիպպոս։ Ան որ զիս տեսաւ՝ Հայրը տեսաւ եւ դուն ի՞նչպէս կ’ըսես թէ Հայրը մեզի ցուցուր։
zohrab-1805▾ eastern-1994▾ western am▾
14:99: Иисус сказал ему: столько времени Я с вами, и ты не знаешь Меня, Филипп? Видевший Меня видел Отца; как же ты говоришь, покажи нам Отца?
14:9  λέγει αὐτῶ ὁ ἰησοῦς, τοσούτῳ χρόνῳ μεθ᾽ ὑμῶν εἰμι καὶ οὐκ ἔγνωκάς με, φίλιππε; ὁ ἑωρακὼς ἐμὲ ἑώρακεν τὸν πατέρα· πῶς σὺ λέγεις, δεῖξον ἡμῖν τὸν πατέρα;
14:9. λέγει (It-fortheth) αὐτῷ (unto-it,"[ὁ] "[the-one]"Ἰησοῦς (an-Iesous,"Τοσοῦτον (To-the-one-which-the-one-this) χρόνον (to-an-interim) μεθ' (with) ὑμῶν (of-ye) εἰμὶ (I-be) καὶ (and) οὐκ (not) ἔγνωκάς (thou-had-come-to-acquaint) με, (to-me,"Φίλιππε; (Filippos?"ὁ (The-one) ἑωρακὼς (having-had-come-to-discern-unto) ἐμὲ (to-ME) ἑώρακεν (it-had-come-to-discern-unto) τὸν (to-the-one) πατέρα: (to-a-Father) πῶς (unto-whither) σὺ (thou) λέγεις (thou-forth,"Δεῖξον (Thou-should-have-shown) ἡμῖν (unto-us) τὸν (to-the-one) πατέρα; (to-a-Father?"
14:9. dicit ei Iesus tanto tempore vobiscum sum et non cognovistis me Philippe qui vidit me vidit et Patrem quomodo tu dicis ostende nobis PatremJesus saith to him: Have I been so long a time with you and have you not known me? Philip, he that seeth me seeth the Father also. How sayest thou: Shew us the Father?
9. Jesus saith unto him, Have I been so long time with you, and dost thou not know me, Philip? he that hath seen me hath seen the Father; how sayest thou, Shew us the Father?
14:9. Jesus said to him: “Have I been with you for so long, and you have not known me? Philip, whoever sees me, also sees the Father. How can you say, ‘Reveal the Father to us?’
14:9. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou [then], Shew us the Father?
Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou [then], Shew us the Father:

9: Иисус сказал ему: столько времени Я с вами, и ты не знаешь Меня, Филипп? Видевший Меня видел Отца; как же ты говоришь, покажи нам Отца?
14:9  λέγει αὐτῶ ὁ ἰησοῦς, τοσούτῳ χρόνῳ μεθ᾽ ὑμῶν εἰμι καὶ οὐκ ἔγνωκάς με, φίλιππε; ὁ ἑωρακὼς ἐμὲ ἑώρακεν τὸν πατέρα· πῶς σὺ λέγεις, δεῖξον ἡμῖν τὸν πατέρα;
14:9. dicit ei Iesus tanto tempore vobiscum sum et non cognovistis me Philippe qui vidit me vidit et Patrem quomodo tu dicis ostende nobis Patrem
Jesus saith to him: Have I been so long a time with you and have you not known me? Philip, he that seeth me seeth the Father also. How sayest thou: Shew us the Father?
14:9. Jesus said to him: “Have I been with you for so long, and you have not known me? Philip, whoever sees me, also sees the Father. How can you say, ‘Reveal the Father to us?’
14:9. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou [then], Shew us the Father?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Христос, говоря, что видевший Его - видел Отца, конечно, понимал под ви дением веру.

Видеть Отца во Христе - все равно что верить в то, что Сын пребывает в Отце, действует в Его имя и что Отец самым реальным образом пребывает в Сыне, сообщая Ему Свое могущество. Таким образом, Отца видят только верою: ни один смертный обычным образом Бога не видел. Только Один Единородный Сын Божий поведал нам об Отце (1:18). Поэтому вопрос Господа Филиппу: "разве ты не веришь... ?" содержит призыв к вере. А призыв этот Господь основывает на том же, что указывал прежде иудеям (5:19; 7:16; 8: 23, 38), - именно на том, что Его учение и дела - все происходит от Отца: за Ним во всей Его деятельности стоит невидимый Отец (7:1, 17; 8:28).

О каком единстве говорит здесь Господь - см. прим. к 10:38.

Дела Мои, т. е. все чудеса, какие Я совершаю.
Adam Clarke: Commentary on the Bible - 1831
14:9: He that hath seen me hath seen the Father - Could any creature say these words? Do they not evidently imply that Christ declared himself to his disciples to be the everlasting God?
Albert Barnes: Notes on the Bible - 1834
14:9: So long time - For more than three years Jesus had been with them. He had raised the dead, cast out devils, healed the sick, done those things which no one could have done who had not come from God. In that time they had had full opportunity to learn his character and his mission from God. Nor was it needful, after so many proofs of his divine mission, that God should "visibly manifest" himself to them in order that they might be convinced that he came from him.
He that hath seen me - He that has seen my works, heard my doctrines, and understood my character. He that has given "proper attention" to the proofs that I have afforded that I came from God.
Hath seen the Father - The word "Father" in these passages seems to be used with reference to the divine nature, or to God represented "as a Father," and not particularly to the distinction in the Trinity of Father and Son. The idea is that God, as God, or as a Father, had been manifested in the incarnation, the works, and the teachings of Christ, so that they who had seen and heard him might be said to have had a real view of God. When Jesus says, "hath seen the Father," this cannot refer to the essence or substance of God, for He is invisible, and in that respect no man has seen God at any time. All that is meant when it is said that God is seen, is that some manifestation of him has been made, or some such exhibition as that we may learn his character, his will, and his plans. In this case it cannot mean that he that had seen Jesus with the bodily eyes had in the same sense seen God; but he that had been a witness of his miracles and of his transfiguration - that had heard his doctrines and studied his character - had had full evidence of his divine mission, and of the will and purpose of the Father in sending him. The knowledge of the Son was itself, of course, the knowledge of the Father. There was such an intimate union in their nature and design that he who understood the one understood also the other. See the notes at Mat 11:27; also Luk 10:22; Joh 1:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:9: Have: Mar 9:19
he: Joh 14:7, Joh 14:20, Joh 12:45; Col 1:15; Phi 2:6; Heb 1:3
how: Gen 26:9; Psa 11:1; Jer 2:23; Luk 12:56; Co1 15:12
John Gill
14:9 Jesus saith unto him, have I been so long time with you,.... Conversing familiarly with you, instructing you by my ministry, and performing so many miraculous works among you, for so long a time; see Heb 5:11;
and yet hast thou not known me, Philip? Surely you cannot be so ignorant as this comes to; as you have seen me with your bodily eyes, as a man, you must, know that I am God by the doctrines I have taught you, and the miracles I have wrought among you: and
he that hath seen me; not with the eyes of his body, but with the eyes of his understanding; he that has beheld the perfections of the Godhead in me:
hath seen the Father; the perfections which are in him also; for the same that are in me are in him, and the same that are in him are in me: I am the very image of him, and am possessed of the same nature, attributes, and glory, that he is; so that he that sees the one, sees the other:
and how sayest thou then show us the Father? such a request is a needless one, and betrays great weakness and ignorance.
14:1014:10: Ո՞չ հաւատաս եթէ ես ՚ի Հայր՝ եւ Հայր յի՛ս է. բանն զոր ես խօսիմ ընդ ձեզ, ո՛չ եթէ յանձնէ ինչ խօսիմ, այլ Հայրն որ յիս բնակեա՛լ, նա գործէ զգործսն[1912]։ [1912] Ոմանք. Եւ Հայր ՚ի յիս. զբանս զոր ես խօսեցայ։ Բազումք. Որ յիս բնակեալ է, նա։
10. Չե՞ս հաւատում, որ ես Հօր մէջ եմ, եւ Հայրը՝ իմ մէջ: Այն խօսքերը, որ ես ասում եմ ձեզ, ինքս ինձնից չեմ խօսում, այլ Հայրը, որ բնակւում է իմ մէջ, նա՛ է անում գործերը:
10 Չե՞ս հաւատար թէ ես Հօրը մէջն եմ ու Հայրը իմ մէջս է։ Այն խօսքերը որոնք ես ձեզի կը խօսիմ, ո՛չ թէ ինքնիրմէս կը խօսիմ, հապա Հայրը, որ իմ մէջս բնակած է, անիկա կը գործէ այս գործերը։
Ո՞չ հաւատաս եթէ ես ի Հայր եւ Հայր յիս է. զբանս զոր ես խօսիմ ընդ ձեզ, ոչ եթէ յանձնէ ինչ խօսիմ, այլ Հայրն որ յիս բնակեալ է` նա գործէ զգործսն:

14:10: Ո՞չ հաւատաս եթէ ես ՚ի Հայր՝ եւ Հայր յի՛ս է. բանն զոր ես խօսիմ ընդ ձեզ, ո՛չ եթէ յանձնէ ինչ խօսիմ, այլ Հայրն որ յիս բնակեա՛լ, նա գործէ զգործսն[1912]։
[1912] Ոմանք. Եւ Հայր ՚ի յիս. զբանս զոր ես խօսեցայ։ Բազումք. Որ յիս բնակեալ է, նա։
10. Չե՞ս հաւատում, որ ես Հօր մէջ եմ, եւ Հայրը՝ իմ մէջ: Այն խօսքերը, որ ես ասում եմ ձեզ, ինքս ինձնից չեմ խօսում, այլ Հայրը, որ բնակւում է իմ մէջ, նա՛ է անում գործերը:
10 Չե՞ս հաւատար թէ ես Հօրը մէջն եմ ու Հայրը իմ մէջս է։ Այն խօսքերը որոնք ես ձեզի կը խօսիմ, ո՛չ թէ ինքնիրմէս կը խօսիմ, հապա Հայրը, որ իմ մէջս բնակած է, անիկա կը գործէ այս գործերը։
zohrab-1805▾ eastern-1994▾ western am▾
14:1010: Разве ты не веришь, что Я в Отце и Отец во Мне? Слова, которые говорю Я вам, говорю не от Себя; Отец, пребывающий во Мне, Он творит дела.
14:10  οὐ πιστεύεις ὅτι ἐγὼ ἐν τῶ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν; τὰ ῥήματα ἃ ἐγὼ λέγω ὑμῖν ἀπ᾽ ἐμαυτοῦ οὐ λαλῶ· ὁ δὲ πατὴρ ἐν ἐμοὶ μένων ποιεῖ τὰ ἔργα αὐτοῦ.
14:10. οὐ (Not) πιστεύεις (thou-trust-of) ὅτι (to-which-a-one) ἐγὼ (I) ἐν (in) τῷ (unto-the-one) πατρὶ (unto-a-Father) καὶ (and) ὁ (the-one) πατὴρ (a-Father) ἐν (in) ἐμοί (unto-ME) ἐστιν; (it-be?"τὰ (To-the-ones) ῥήματα (to-utterings-to) ἃ ( to-which ) ἐγὼ (I) λέγω (I-forth) ὑμῖν (unto-ye) ἀπ' (off) ἐμαυτοῦ (of-myself) οὐ (not) λαλῶ: (I-speak-unto) ὁ (the-one) δὲ (moreover) πατὴρ (a-Father) ἐν (in) ἐμοὶ (unto-ME) μένων (staying) ποιεῖ (it-doeth-unto) τὰ (to-the-ones) ἔργα (to-works) αὐτοῦ. (of-it)
14:10. non credis quia ego in Patre et Pater in me est verba quae ego loquor vobis a me ipso non loquor Pater autem in me manens ipse facit operaDo you not believe that I am in the Father and the Father in me? The words that I speak to you, I speak not of myself. But the Father who abideth in me, he doth the works.
10. Believest thou not that I am in the Father, and the Father in me? the words that I say unto you I speak not from myself: but the Father abiding in me doeth his works.
14:10. Do you not believe that I am in the Father and the Father is in me? The words that I am speaking to you, I do not speak from myself. But the Father abiding in me, he does these works.
14:10. Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.
Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works:

10: Разве ты не веришь, что Я в Отце и Отец во Мне? Слова, которые говорю Я вам, говорю не от Себя; Отец, пребывающий во Мне, Он творит дела.
14:10  οὐ πιστεύεις ὅτι ἐγὼ ἐν τῶ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν; τὰ ῥήματα ἃ ἐγὼ λέγω ὑμῖν ἀπ᾽ ἐμαυτοῦ οὐ λαλῶ· ὁ δὲ πατὴρ ἐν ἐμοὶ μένων ποιεῖ τὰ ἔργα αὐτοῦ.
14:10. non credis quia ego in Patre et Pater in me est verba quae ego loquor vobis a me ipso non loquor Pater autem in me manens ipse facit opera
Do you not believe that I am in the Father and the Father in me? The words that I speak to you, I speak not of myself. But the Father who abideth in me, he doth the works.
14:10. Do you not believe that I am in the Father and the Father is in me? The words that I am speaking to you, I do not speak from myself. But the Father abiding in me, he does these works.
14:10. Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:10: I am in the Father, and the Father in me? - We are essentially one; and those who have seen me have seen him who sent me.
He doeth the works - We are not only one in nature, but one also in operation. The works which I have done bear witness of the infinite perfection of my nature. Such miracles as I have wrought could only be performed by unlimited power.
Albert Barnes: Notes on the Bible - 1834
14:10: I am in the Father - See the notes at Joh 10:38.
The words that I speak ... - See the notes at Joh 7:16-17.
The Father that dwelleth in me - Literally, "The Father remaining in me." This denotes most intimate union, so that the works which Jesus did might be said to be done by the Father. It implies a more intimate union than can subsist between a mere man and God. Had Jesus been a mere man, like the prophets, he would have said, "The Father who sent or commissioned me doeth the works;" but here there is reference, doubtless, to that mysterious and special union which subsists between the Father and the Son.
He doeth the works - The miracles which had been performed by Jesus. The Father could be said to do them on account of the intimate union between him and the Son. See Joh 5:17, Joh 5:19, Joh 5:36; Joh 10:30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:10: Believest: Joh 14:20, Joh 1:1-3, Joh 10:30, Joh 10:38, Joh 11:26, Joh 17:21-23; Jo1 5:7
words: Joh 3:32-34, Joh 5:19, Joh 6:38-40, Joh 7:16, Joh 7:28, Joh 7:29, Joh 8:28, Joh 8:38, Joh 8:40, Joh 12:49, Joh 17:8
dwelleth: Psa 68:16-18; Co2 5:19; Col 1:19, Col 2:9
he: Joh 5:17; Act 10:38
Geneva 1599
14:10 (4) Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.
(4) The majesty of God shows itself most evidently both in Christ's doctrine and in his deeds.
John Gill
14:10 Believest thou not that I am in the Father?.... This surely is, as it must needs be, and ought to be, an article of your faith, "that I am in the Father",
and the Father in me; phrases which are expressive of the sameness of nature in the Father and the Son; of the Son's perfect equality with the Father, since the Son is as much in the Father, as the Father is in the Son; and also of the personal distinction there is between them; for nothing with propriety can be said to be in itself. The Father must be distinct from the Son who is in him, and the Son must be distinct from the Father, in whom he is; the Father and Son, though of one and the same nature, cannot be one, and the same person:
the words that I speak unto you, I speak not of myself. The doctrines which I preach among you are a proof of what I assert, and to them I appeal; for these are not of myself, as man,
but the Father that dwelleth in me; and so prove that I am truly God, of the same nature with my Father; that he is in me, and I in him; since they are such as none but the only begotten, who is in the bosom of the Father, could ever have declared and made known unto you; Likewise, the works which I do, as man, I do not of myself; but
he doth the works: for so this passage must be understood and supplied, in which Christ proceeds to another argument, taken from his works, proving the Father to be in him, and that he is in the Father, which, is enlarged on in Jn 14:11.
John Wesley
14:10 I am in the Father - The words that I speak, &c. - That is, I am one with the Father, in essence, in speaking, and in acting.
14:1114:11: Հաւատա՞յք ինձ՝ եթէ ես ՚ի Հայր՝ եւ Հա՛յր յիս[1913]. [1913] Ոսկան. Եւ Հայր յիս է։
11. Հաւատացէ՛ք ինձ, որ ես Հօր մէջ եմ, եւ Հայրը՝ իմ մէջ. եթէ ոչ՝ գոնէ գործերի՛ համար հաւատացէք ինձ:
11 Հաւատացէ՛ք ինծի, թէ ես Հօրը մէջն եմ ու Հայրը իմ մէջս է.
[70]Հաւատա՞յք ինձ, եթէ ես ի Հայր եւ Հայր յիս է. ապա թէ ոչ` գոնէ վասն գործոցն հաւատացէք ինձ:

14:11: Հաւատա՞յք ինձ՝ եթէ ես ՚ի Հայր՝ եւ Հա՛յր յիս[1913].
[1913] Ոսկան. Եւ Հայր յիս է։
11. Հաւատացէ՛ք ինձ, որ ես Հօր մէջ եմ, եւ Հայրը՝ իմ մէջ. եթէ ոչ՝ գոնէ գործերի՛ համար հաւատացէք ինձ:
11 Հաւատացէ՛ք ինծի, թէ ես Հօրը մէջն եմ ու Հայրը իմ մէջս է.
zohrab-1805▾ eastern-1994▾ western am▾
14:1111: Верьте Мне, что Я в Отце и Отец во Мне; а если не так, то верьте Мне по самым делам.
14:11  πιστεύετέ μοι ὅτι ἐγὼ ἐν τῶ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί· εἰ δὲ μή, διὰ τὰ ἔργα αὐτὰ πιστεύετε.
14:11. πιστεύετέ (Ye-should-trust-of) μοι (unto-me) ὅτι (to-which-one) ἐγὼ (I) ἐν (in) τῷ (unto-the-one) πατρὶ (unto-a-Father) καὶ (and) ὁ (the-one) πατὴρ (a-Father) ἐν (in) ἐμοί: (unto-ME,"εἰ (if) δὲ (moreover) μή, (lest,"διὰ (through) τὰ (to-the-ones) ἔργα (to-works) αὐτὰ (to-them) πιστεύετε. (ye-should-trust-of)
14:11. non creditis quia ego in Patre et Pater in me estBelieve you not that I am in the Father and the Father in me?
11. Believe me that I am in the Father, and the Father in me: or else believe me for the very works’ sake.
14:11. Do you not believe that I am in the Father and the Father is in me?
14:11. Believe me that I [am] in the Father, and the Father in me: or else believe me for the very works’ sake.
Believe me that I [am] in the Father, and the Father in me: or else believe me for the very works' sake:

11: Верьте Мне, что Я в Отце и Отец во Мне; а если не так, то верьте Мне по самым делам.
14:11  πιστεύετέ μοι ὅτι ἐγὼ ἐν τῶ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί· εἰ δὲ μή, διὰ τὰ ἔργα αὐτὰ πιστεύετε.
14:11. non creditis quia ego in Patre et Pater in me est
Believe you not that I am in the Father and the Father in me?
14:11. Do you not believe that I am in the Father and the Father is in me?
14:11. Believe me that I [am] in the Father, and the Father in me: or else believe me for the very works’ sake.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: К вере в действительность такого отношения Христа к Отцу призывает теперь Христос и всех учеников - уже не одного Филиппа.

Если не так, т. е. если считаете недостаточным Мое учение о Себе, то верьте Моим чудесам, которые свидетельствуют о Моем пребывании во Отце. Господь таким образом признает необходимость чудес при известной слабости веры слушателей Его учения, но это, конечно, необходимо только на первой степени существования Церкви: потом таких удостоверений не потребуется.
Albert Barnes: Notes on the Bible - 1834
14:11: Believe me ... - Believe my declarations that I am in the Father, etc. There were two grounds on which they might believe; one was his own testimony, the other was his works.
Or else - If credit is not given to my words, let there be to my miracles.
For the very works' sake - On account of the works; or, be convinced by the miracles themselves. Either his own testimony was sufficient to convince them, or the many miracles which he had performed in healing the sick, raising the dead, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:11: or: Joh 5:36, Joh 10:25, Joh 10:32, Joh 10:38, Joh 12:38-40; Mat 11:4, Mat 11:5; Luk 7:21-23; Act 2:22; Heb 2:4
John Gill
14:11 Believe me that I am in the Father, and the Father in me,.... Take my word for the truth of this; you may assure yourselves that nothing is more certain; but if you will not believe upon my saying so, either believe for the sake of the doctrines I have preached unto you, which are such as never any mere man spoke, and which have been delivered in such a manner, and with such authority, as never were by man. Some copies read, by way of interrogation, and so the Ethiopic version; and the Vulgate Latin version reads, "believe ye not?"
or else believe me for the very work's sake: meaning his miraculous works, such as raising the dead, cleansing the lepers, causing the deaf to hear, and giving sight to the blind; and which were such as none but a divine person could ever perform.
John Wesley
14:11 Believe me - On my own word, because I am God. The works - This respects not merely the miracles themselves, but his sovereign, Godlike way of performing them.
14:1214:12: ապա թէ ոչ՝ գոնէ վասն գործոցն հաւատացէ՛ք ինձ։ Ամէն ամէն ասե՛մ ձեզ. թէ որ հաւատա՛յն յիս, զգործս զոր ես գործեմ, եւ նա՛ գործեսցէ, եւ մեծամե՛ծս եւ՛ս քան զնոյնս գործեսցէ. զի ես առ Հա՛յր երթամ[1914]։ [1914] Ոմանք. Զգործսն զոր եսս... մեծամեծ քան զնոյնս։
12. Ճշմարիտ, ճշմարիտ եմ ասում ձեզ, թէ ով հաւատում է ինձ, ինքն էլ կ’անի այն գործերը, որ ես եմ անում. եւ դրանցից աւելի մեծերը կ’անի, որովհետեւ ես գնում եմ Հօր մօտ:
12 Ապա թէ ոչ՝ գոնէ գործերուն համար ինծի հաւատացէք։ Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի թէ՝ ‘Ան որ ինծի կը հաւատայ, այն գործերը որոնք ես կը գործեմ, ինք ալ պիտի գործէ եւ անոնցմէ աւելի մեծ գործեր պիտի գործէ’։ Վասն զի ես Հօրս քով կ’երթամ։
Ամէն ամէն ասեմ ձեզ թէ որ հաւատայն յիս, զգործսն զոր ես գործեմ, եւ նա գործեսցէ, եւ մեծամեծս եւս քան զնոյնս գործեսցէ. զի ես առ Հայր երթամ:

14:12: ապա թէ ոչ՝ գոնէ վասն գործոցն հաւատացէ՛ք ինձ։ Ամէն ամէն ասե՛մ ձեզ. թէ որ հաւատա՛յն յիս, զգործս զոր ես գործեմ, եւ նա՛ գործեսցէ, եւ մեծամե՛ծս եւ՛ս քան զնոյնս գործեսցէ. զի ես առ Հա՛յր երթամ[1914]։
[1914] Ոմանք. Զգործսն զոր եսս... մեծամեծ քան զնոյնս։
12. Ճշմարիտ, ճշմարիտ եմ ասում ձեզ, թէ ով հաւատում է ինձ, ինքն էլ կ’անի այն գործերը, որ ես եմ անում. եւ դրանցից աւելի մեծերը կ’անի, որովհետեւ ես գնում եմ Հօր մօտ:
12 Ապա թէ ոչ՝ գոնէ գործերուն համար ինծի հաւատացէք։ Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի թէ՝ ‘Ան որ ինծի կը հաւատայ, այն գործերը որոնք ես կը գործեմ, ինք ալ պիտի գործէ եւ անոնցմէ աւելի մեծ գործեր պիտի գործէ’։ Վասն զի ես Հօրս քով կ’երթամ։
zohrab-1805▾ eastern-1994▾ western am▾
14:1212: Истинно, истинно говорю вам: верующий в Меня, дела, которые творю Я, и он сотворит, и больше сих сотворит, потому что Я к Отцу Моему иду.
14:12  ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ πιστεύων εἰς ἐμὲ τὰ ἔργα ἃ ἐγὼ ποιῶ κἀκεῖνος ποιήσει, καὶ μείζονα τούτων ποιήσει, ὅτι ἐγὼ πρὸς τὸν πατέρα πορεύομαι·
14:12. Ἀμὴν (Amen) ἀμὴν (amen) λέγω (I-forth) ὑμῖν, (unto-ye,"ὁ (the-one) πιστεύων (trusting-of) εἰς (into) ἐμὲ (to-ME,"τὰ (to-the-ones) ἔργα (to-works) ἃ ( to-which ) ἐγὼ (I) ποιῶ (I-do-unto) κἀκεῖνος (and-the-one-thither) ποιήσει, (it-shall-do-unto,"καὶ (and) μείζονα ( to-more-great ) τούτων (of-the-ones-these) ποιήσει, (it-shall-do-unto,"ὅτι (to-which-a-one) ἐγὼ (I) πρὸς (toward) τὸν (to-the-one) πατέρα (to-a-Father) πορεύομαι : ( I-traverse-of )
14:12. alioquin propter opera ipsa credite amen amen dico vobis qui credit in me opera quae ego facio et ipse faciet et maiora horum faciet quia ego ad Patrem vadoOtherwise believe for the very works' sake. Amen, amen, I say to you, he that believeth in me, the works that I do, he also shall do: and greater than these shall he do. Because I go to the Father:
12. Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater than these shall he do; because I go unto the Father.
14:12. Or else, believe because of these same works. Amen, amen, I say to you, whoever believes in me shall also do the works that I do. And greater things than these shall he do, for I go to the Father.
14:12. Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater [works] than these shall he do; because I go unto my Father.
Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater [works] than these shall he do; because I go unto my Father:

12: Истинно, истинно говорю вам: верующий в Меня, дела, которые творю Я, и он сотворит, и больше сих сотворит, потому что Я к Отцу Моему иду.
14:12  ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ πιστεύων εἰς ἐμὲ τὰ ἔργα ἃ ἐγὼ ποιῶ κἀκεῖνος ποιήσει, καὶ μείζονα τούτων ποιήσει, ὅτι ἐγὼ πρὸς τὸν πατέρα πορεύομαι·
14:12. alioquin propter opera ipsa credite amen amen dico vobis qui credit in me opera quae ego facio et ipse faciet et maiora horum faciet quia ego ad Patrem vado
Otherwise believe for the very works' sake. Amen, amen, I say to you, he that believeth in me, the works that I do, he also shall do: and greater than these shall he do. Because I go to the Father:
14:12. Or else, believe because of these same works. Amen, amen, I say to you, whoever believes in me shall also do the works that I do. And greater things than these shall he do, for I go to the Father.
14:12. Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater [works] than these shall he do; because I go unto my Father.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Возвращаясь теперь к Своей задаче - утешить и ободрить остающихся в чуждом и враждебном им мире апостолов, Господь первым утешением (12-14) выставляет для них то обстоятельство, что они будут продолжать Его дело и при этом сопровождать свою проповедь чудесами даже большими, чем те, какие сотворил Христос. Этим обозначается, конечно, не то, что апостолы будут иметь больше чудодейственной силы, чем сколько ее имеет Христос, а указывается на результат тех знамений, какие они станут совершать. Благодаря особенным новым условиям времени, - условиям, не существовавшим во дни Христа, их проповедь и чудеса будут иметь успех чрезвычайный. Если даже это будут чудеса и совершающиеся не в сфере видимости, а в сокровенной глубине человеческого духа, во всяком случае они будут сопровождаться чрезвычайно великими последствиями. Для того, чтобы совершать такие чудеса нужны два условия: 1) апостолы должны твердо веровать во Христа (верующий в Меня) и 2) Христу нужно уйти теперь к Отцу Своему, для того чтобы послать от Отца изобилие чудодейственных сил (потому что Я к Отцу Моему иду).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. 13 And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. 14 If ye shall ask any thing in my name, I will do it.

The disciples, as they were full of grief to think of parting with their Master, so they were full of care what would become of themselves when he was gone; while he was with them, he was a support to them, kept them in countenance, kept them in heart; but, if he leave them, they will be as sheep having no shepherd, an easy prey to those who seek to run them down. Now, to silence these fears, Christ here assures them that they should be clothed with powers sufficient to bear them out. As Christ has all power, they, in his name, should have great power, both in heaven and in earth.

I. Great power on earth (v. 12): He that believeth on me (as I know you do), the works that I do shall he do also. This does not weaken the argument Christ had taken from his works, to prove himself one with the Father (that others should do as great works), but rather strengthens it; for the miracles which the apostles wrought were wrought in his name, and by faith in him; and this magnifies his power more than any thing, that he not only wrought miracles himself, but gave power to others to do so too.

1. Two things he assures them of:--

(1.) That they should be enabled to do such works as he had done, and that they should have a more ample power for the doing of them than they had had when he first sent them forth, Matt. x. 8. Did Christ heal the sick, cleanse the leper, raise the dead? So should they. Did he convince and convert sinners, and draw multitudes to him? So should they. Though he should depart, the work should not cease, nor fall to the ground, but should be carried on as vigorously and successfully as ever; and it is still in the doing.

(2.) That they should do greater works than these. [1.] In the kingdom of nature they should work greater miracles. No miracle is little, but some to our apprehension seem greater than others. Christ had healed with the hem of his garment, but Peter with his shadow (Acts v. 15), Paul by the handkerchief that had touched him, Acts xix. 12. Christ wrought miracles for two or three years in one country, but his followers wrought miracles in his name for many ages in divers countries. You shall do greater works, if there be occasion, for the glory of God. The prayer of faith, if at any time it had been necessary, would have removed mountains. [2.] In the kingdom of grace. They should obtain greater victories by the gospel than had been obtained while Christ was upon earth. The truth is, the captivating of so great a part of the world to Christ, under such outward disadvantages, was the miracle of all. I think this refers especially to the gift of tongues; this was the immediate effect of the pouring out of the Spirit, which was a constant miracle upon the mind, in which words are framed, and which was made to serve so glorious an intention as that of spreading the gospel to all nations in their own language. This was a greater sign to them that believed not (1 Cor. xiv. 22), and more powerful for their conviction, than any other miracle whatever.

2. The reason Christ gives for this is, Because I go unto my Father, (1.) "Because I go, it will be requisite that you should have such a power, lest the work suffer damage by my absence." (2.) "Because I go to the Father, I shall be in a capacity to furnish you with such a power, for I go to the Father, to send the Comforter, from whom you shall receive power," Acts i. 8. The wonderful works which they did in Christ's name were part of the glories of his exalted state, when he ascended on high, Eph. iv. 8.

II. Great power in heaven: "Whatsoever you shall ask, that will I do (v. 13, 14), as Israel, who was a prince with God. Therefore you shall do such mighty works, because you have such an interest in me, and I in my Father." Observe,

1. In what way they were to keep up communion with him, and derive power from him, when he was gone to the Father--by prayer. When dear friends are to be removed to a distance from each other, they provide for the settling of a correspondence; thus, when Christ was going to his Father, he tells his disciples how they might write to him upon every occasion, and send their epistles by a safe and ready way of conveyance, without danger of miscarrying, or lying by the way: "Let me hear from you by prayer, the prayer of faith, and you shall hear from me by the Spirit." This was the old way of intercourse with Heaven, ever since men began to call upon the name of the Lord; but Christ by his death has laid it more open, and it is still open to us. Here is, (1.) Humility prescribed: You shall ask. Though they had quitted all for Christ, they could demand nothing of him as a debt, but must be humble supplicants, beg or starve, beg or perish. (2.) Liberty allowed: "Ask any thing, any thing that is good and proper for you; any thing, provided you know what you ask, you may ask; you may ask for assistance in your work, for a mouth and wisdom, for preservation out of the hands of your enemies, for power to work miracles when there is occasion, for the success of the ministry in the conversion of souls; ask to be informed, directed, vindicated." Occasions vary, but they shall be welcome to the throne of grace upon every occasion.

2. In what name they were to present their petitions: Ask in my name. To ask in Christ's name is, (1.) To plead his merit and intercession, and to depend upon that plea. The Old-Testament saints had an eye to this when they prayed for the Lord's sake (Dan. ix. 17), and for the sake of the anointed (Ps. lxxxiv. 9), but Christ's mediation is brought to a clearer light by the gospel, and so we are enabled more expressly to ask in his name. When Christ dictated the Lord's prayer, this was not inserted, because they did not then so fully understand this matter as they did afterwards, when the Spirit was poured out. If we ask in our own name, we cannot expect to speed, for, being strangers, we have no name in heaven; being sinners, we have an ill name there; but Christ's is a good name, well known in heaven, and very precious. (2.) It is to aim at his glory and to seek this as our highest end in all our prayers.

3. What success they should have in their prayers: "What you ask, that will I do," v. 13. And again (v. 14), "I will do it. You may be sure I will: not only it shall be done, I will see it done, or give orders for the doing of it, but I will do it;" for he has not only the interest of an intercessor, but the power of a sovereign prince, who sits at the right hand of God, the hand of action, and has the doing of all in the kingdom of God. By faith in his name we may have what we will for the asking.

4. For what reason their prayers should speed so well: That the Father may be glorified in the Son. That is, (1.) This they ought to aim at, and have their eye upon, in asking. In this all our desires and prayers should meet as in their centre; to this they must all be directed, that God in Christ may be honoured by our services, and in our salvation. Hallowed be thy name is an answered prayer, and is put first, because, if the heart be sincere in this, it does in a manner consecrate all the other petitions. (2.) This Christ will aim at in granting, and for the sake of this will do what they ask, that hereby the glory of the Father in the Son may be manifested. The wisdom, power, and goodness of God were magnified in the Redeemer when by a power derived from him, and exerted in his name and for his service, his apostles and ministers were enabled to do such great things, both in the proofs of their doctrine and in the successes of it.
Adam Clarke: Commentary on the Bible - 1831
14:12: And greater works than these - The miracles which I have wrought could not have been wrought but by the omnipotence of God; but that omnipotence can work greater. And those who believe on my name shall, through my almighty power, be enabled to work greater miracles than those which l have ordinarily wrought. An impostor might seduce the people by false miracles; but he could not make his power and cunning pass to all those who were seduced by him: but I will give you this proof of the divinity of my mission and the truth of my doctrine.
Perhaps the greater works refer to the immense multitudes that were brought to God by the ministry of the apostles. By the apostles was the doctrine of Christ spread far and wide; while Christ confined his ministry chiefly to the precincts of Judea. It is certainly the greatest miracle of Divine grace to convert the obstinate, wicked heart of man from sin to holiness. This was done in numberless cases by the disciples, who were endued with power from on high, while proclaiming remission of sins through faith in his blood.
Some account for the greater works thus:
1. The very shadow of Peter healed the diseased, Act 5:15.
2. Diseases were cured, and demons cast out, by applying to the persons handkerchiefs and aprons that had before touched the body of Paul, Act 19:12.
3. By the word of Peter, Ananias and Sapphira were struck dead, Act 5:5, Act 5:9, Act 5:10.
4. Elymas the sorcerer was struck blind by the word of Paul, Act 13:11.
5. Christ only preached in Judea, and in the language only of that country; but the apostles preached through the most of the then known world, and in all the languages of all countries. But let it be remarked that all this was done by the power of Christ; and I think it still more natural to attribute the greater works to the greater number of conversions made under the apostles' ministry. The reason which our Lord gives for this is worthy of deep attention: -
Because I go unto my Father - Where I shall be an Intercessor for you, that: -
Albert Barnes: Notes on the Bible - 1834
14:12: He that believeth on me - This promise had doubtless special reference to the apostles themselves. They were full of grief at his departure, and Jesus, in order to console them, directed them to the great honor which was to be conferred on them, and to the assurance that God would not leave them, but would attend them in their ministry with the demonstrations of his mighty power. It cannot be understood of all his followers, for the circumstances of the promise do not require us to understand it thus, and it has not been a matter of fact that All Christians have possessed power to do greater works than the Lord Jesus. It is a general promise that greater works than he performed should be done by his followers, without specifying that all his followers would be instrumental in doing them.
The works that I do - The miracles of healing the sick, raising the dead, etc. This was done by the apostles in many instances. See Act 5:15; Act 19:12; Act 13:11; Act 5:1-10.
Greater works than these shall he do - Interpreters have been at a loss in what way to understand this. The most probable meaning of the passage is the following: The word "greater" cannot refer to the miracles themselves, for the works of the apostles did not exceed those of Jesus in power. No higher exertion of power was put forth, or could be, than raising the dead. But, though not greater in themselves considered, yet they were greater in their effects. They made a deeper impression on mankind. They were attended with more extensive results. They were the means of the conversion of more sinners. The works of Jesus were confined to Judea. They were seen by few. The works of the apostles were witnessed by many nations, and the effect of their miracles and preaching was that thousands from among the Jews and Gentiles were converted to the Christian faith. The word "greater" here is used, therefore, not to denote the absolute exertion of power, but the effect which the miracles would have on mankind. The word "works" here probably denotes not merely miracles, but all things that the apostles did that made an impression on mankind, including their travels, their labors, their doctrine, etc.
Because I go unto my Father - He would there intercede for them, and especially by his going to the Father the Holy Spirit would he sent down to attend them in their ministry, Joh 14:26, Joh 14:28; Joh 16:7-14. See Mat 28:18. By his going to the Father is particularly denoted his exaltation to heaven, and his being placed as head over all things to his church, Eph 1:20-23; Phi 2:9-11. By his being exalted there the Holy Spirit was given Joh 16:7, and by his power thus put forth the Gentiles were brought to hear and obey the gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:12: the: Mat 21:21; Mar 11:13, Mar 16:17; Luk 10:17-19; Act 3:6-8, Act 4:9-12, Act 4:16, Act 4:33, Act 8:7; Act 9:34, Act 9:40, Act 16:18; Co1 12:10, Co1 12:11
greater: Act 2:4-11, Act 2:41, Act 4:4, Act 5:15, Act 6:7, Act 10:46, Act 19:12; Rom 15:19
because: Joh 14:28, Joh 7:39, Joh 16:7; Act 2:33
Geneva 1599
14:12 (5) Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and (f) greater [works] than these shall he do; because I go unto my Father.
(5) Christ's power is not only shown within his own person, but it is spread through the body of his entire Church.
(f) That is, not only do them, but I can also give other men power to do greater.
John Gill
14:12 Verily, verily, I say unto you, he that believeth on me,.... Having mentioned his miracles as proofs of his deity, he assures his disciples, in order to comfort them under the loss of his bodily presence, that they should do the same, and greater works; for we are not to understand these words of everyone that believes in Christ, of every private believer in him, but only of the apostles, and each of them, that were true believers in him: to whom he says,
the works that I do shall he do also; he shall raise the dead, heal all manner of diseases, and cast out devils; things which Christ gave his apostles power to do, when he first gave them a commission to preach the Gospel, and when he renewed and enlarged it: and which they did perform, not in their own name, and by their own power, but in the name, and by the power of Christ:
and greater works than these shall he do; meaning, not greater in nature and kind, but more in number; for the apostles, in a long series of time, and course of years, went about preaching the Gospel, not in Judea only, but in all the world; "God also bearing them witness with signs and wonders, and divers miracles and gifts of the Holy Ghost", Heb 2:4, wherever they went: though perhaps by these greater works may be meant the many instances of conversion, which the apostles were instrumental in, and which were more in number than those which were under our Lord's personal ministry: besides, the conversion of a sinner is a greater work than any of the miracles of raising the dead, &c. for this includes in it all miracles: here we may see a sinner, dead in trespasses and sins, quickened; one born blind made to see; one who was deaf to the threatenings of the law, and to the charming voice of the Gospel, made to hear, so as to live; and one that had the spreading leprosy of sin all over him, cleansed from it by the blood of the Lamb yea, though a miracle in nature is an instance and proof of divine power, yet the conversion of a sinner, which is a miracle in grace, is not only an instance of the power of God, and of the greatness of it, but of the exceeding greatness of it: and the rather one may be induced to give in to this sense of the passage, since it is added, as a reason,
because I go to my Father; and upon my ascension the Spirit will be given, to you, which shall not only enable you to perform miracles, as proofs of your apostleship, and the doctrine you preach, but which shall powerfully attend the Gospel to the conversion of multitudes of souls.
John Wesley
14:12 Greater works than these shall he do - So one apostle wrought miracles merely by his shadow, Acts 5:15; another by handkerchiefs carried from his body, Acts 19:12; and all spake with various tongues. But the converting one sinner is a greater work than all these. Because I go to my Father - To send you the Holy Ghost.
14:1314:13: Եւ զոր ինչ խնդրիցէք յանո՛ւն իմ, արարից զայն. զի փառաւորեսցի՛ Հայր յՈրդի[1915]։ վջ[1915] Ոմանք. Հայր ՚ի յՈրդի։ Ոսկան յետ այսր համարոյ յաւելու համար 14. առեալ ՚ի Լատինականէն. Հայր յՈրդի։ *Եթէ զոր ինչ խնդրիցէք յինէն՝ արարից զայն։
13. Եւ ինչ որ ուզէք իմ անունով, այն կ’անեմ, որպէսզի Հայրը փառաւորուի Որդու միջոցով[21]»:[21] 21 . Լաւագոյն յուն. բն. 14 համարի տակ ունեն նաեւ հետեւեալ նախադասութիւնը. Եթէ իմ անունով խնդրէք որեւէ բան, կ’անեմ այն:
13 Իմ անունովս ի՛նչ որ խնդրէք, պիտի կատարեմ զանիկա, որպէս զի Հայրը Որդիովը փառաւորուի։[14] Եթէ իմ անունովս բան մը խնդրէք, զանիկա պիտի կատարեմ։
Եւ զոր ինչ խնդրիցէք յանուն իմ` արարից զայն, զի փառաւորեսցի Հայր յՈրդի:[71]:

14:13: Եւ զոր ինչ խնդրիցէք յանո՛ւն իմ, արարից զայն. զի փառաւորեսցի՛ Հայր յՈրդի[1915]։ վջ
[1915] Ոմանք. Հայր ՚ի յՈրդի։ Ոսկան յետ այսր համարոյ յաւելու համար 14. առեալ ՚ի Լատինականէն. Հայր յՈրդի։ *Եթէ զոր ինչ խնդրիցէք յինէն՝ արարից զայն։
13. Եւ ինչ որ ուզէք իմ անունով, այն կ’անեմ, որպէսզի Հայրը փառաւորուի Որդու միջոցով[21]»:
[21] 21 . Լաւագոյն յուն. բն. 14 համարի տակ ունեն նաեւ հետեւեալ նախադասութիւնը. Եթէ իմ անունով խնդրէք որեւէ բան, կ’անեմ այն:
13 Իմ անունովս ի՛նչ որ խնդրէք, պիտի կատարեմ զանիկա, որպէս զի Հայրը Որդիովը փառաւորուի։
[14] Եթէ իմ անունովս բան մը խնդրէք, զանիկա պիտի կատարեմ։
zohrab-1805▾ eastern-1994▾ western am▾
14:1313: И если чего попросите у Отца во имя Мое, то сделаю, да прославится Отец в Сыне.[14]: Если чего попросите во имя Мое, Я то сделаю.
14:13  καὶ ὅ τι ἂν αἰτήσητε ἐν τῶ ὀνόματί μου τοῦτο ποιήσω, ἵνα δοξασθῇ ὁ πατὴρ ἐν τῶ υἱῶ·[14:14]  ἐάν τι αἰτήσητέ με ἐν τῶ ὀνόματί μου ἐγὼ ποιήσω.
14:13. καὶ (and) ὅτι (to-which-a-one) ἂν (ever) αἰτήσητε (ye-might-have-appealed-unto) ἐν (in) τῷ (unto-the-one) ὀνόματί (unto-a-name) μου (of-me,"τοῦτο (to-the-one-this) ποιήσω, (I-shall-do-unto) ἵνα (so) δοξασθῇ (it-might-have-been-reckoned-to) ὁ (the-one) πατὴρ (a-Father) ἐν (in) τῷ (unto-the-one) υἱῷ: (unto-a-Son)[14:14]. ἐάν (if-ever) τι (to-a-one) αἰτήσητέ (ye-might-have-appealed-unto) [με] "[to-me]"ἐν (in) τῷ (unto-the-one) ὀνόματί (unto-a-name) μου (of-me) τοῦτο (to-the-one-this) ποιήσω. (I-shall-do-unto)
14:13. et quodcumque petieritis in nomine meo hoc faciam ut glorificetur Pater in Filioand whatsoever you shall ask the Father in my name, that will I do: that the Father may be glorified in the Son.[14:14]. si quid petieritis me in nomine meo hoc faciamIf you shall ask me any thing in my name, that I will do.
13. And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son.[14]. If ye shall ask me anything in my name, that will I do.
14:13. And whatever you shall ask the Father in my name, that I will do, so that the Father may be glorified in the Son.[14:14]. If you shall ask anything of me in my name, that I will do.
14:13. And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son.[14:14]. If ye shall ask any thing in my name, I will do [it].
And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. [14] If ye shall ask any thing in my name, I will do:

13: И если чего попросите у Отца во имя Мое, то сделаю, да прославится Отец в Сыне.
[14]: Если чего попросите во имя Мое, Я то сделаю.
14:13  καὶ ὅ τι ἂν αἰτήσητε ἐν τῶ ὀνόματί μου τοῦτο ποιήσω, ἵνα δοξασθῇ ὁ πατὴρ ἐν τῶ υἱῶ·
[14:14]  ἐάν τι αἰτήσητέ με ἐν τῶ ὀνόματί μου ἐγὼ ποιήσω.
14:13. et quodcumque petieritis in nomine meo hoc faciam ut glorificetur Pater in Filio
and whatsoever you shall ask the Father in my name, that will I do: that the Father may be glorified in the Son.

[14:14]. si quid petieritis me in nomine meo hoc faciam
If you shall ask me any thing in my name, that I will do.
14:13. And whatever you shall ask the Father in my name, that I will do, so that the Father may be glorified in the Son.
[14:14]. If you shall ask anything of me in my name, that I will do.
14:13. And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son.
[14:14]. If ye shall ask any thing in my name, I will do [it].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Впрочем, чудесные дела апостолы будут совершать только тогда, когда будут обращаться с просьбою к Богу во имя Христово. Но что значит "во имя Мое?" Одни считают это выражение равнозначащим выражению Апостола Павла "во Христе", видя в этом обозначение настроения, в каком находится молящийся (Лютардт), другие видят здесь указание просто на принадлежность молящегося к Церкви Христовой (П. Христ).

Более вероятным является толкование, имеющееся еще у Иоанна Златоуста и Феофилакта и принимаемое некоторыми новейшими толкователями. Это толкование, основываясь на том главном значении, какое это выражение имеет в Новом Завете и у 70-ти, понимает его в смысле: "при употреблении" или "при призывании имени Христа" (Хейтмюллер). С таким пониманием заставляет согласиться и связь, существующая, несомненно, между 12-м и 13-м стихом: в 1-м ст. идет речь о чудесах, какие будут совершать апостолы, а здесь указывается на то, как они будут совершать эти чудеса. Действительно, мы видим, что апостолы, творя чудеса, призывали имя Иисуса (Деян. 3:6). Понятно при этом, что молитва, состоящая в призывании имени Иисуса всегда согласна должна быть с Его волею (1Ин. 5:14).

То сделаю. Исполнителем просьбы является не Отец, а Христос. Говоря это, Христос выражает сознание Своего теснейшего единства с Богом по существу, - сознание, проникавшее все речи Христа. От этого и христианин с одинаковым до тождественности чувством относится в своих молитвах и к Отцу, и ко Христу.
14: Мысль, высказанную в предшествующем стихе, ввиду ее особой важности для апостолов, ввиду ее особо утешительного значения, Христос повторяет, как бы закрепляя ее в сознании учеников.
Adam Clarke: Commentary on the Bible - 1831
14:13: Whatsoever ye shall ask in my name - To enable you to perform these miracles, and to convert souls, may be granted you. Besides, by going unto the Father, I shall receive the Holy Spirit, and send down his abundant influences into the hearts of those who believe.
Albert Barnes: Notes on the Bible - 1834
14:13: Whatsoever ye shall ask - This promise referred particularly to the apostles in their work of spreading the gospel; it is, however, true of all Christians, if what they ask is in faith, and according to the will of God, Jam 1:6; Jo1 5:14.
In my name - This is equivalent to saying on my account, or for my sake. If a man who has money in a bank authorizes us to draw it, we are said to do it in his name. If a son authorizes us to apply to his father for aid because we are his friends, we do it in the name of the son, and the favor will be bestowed on us from the regard which the parent has to his son, and through him to all his friends. So we are permitted to apply to God in the name of his Son Jesus Christ, because God is in him well pleased Mat 3:17, and because we are the friends of his Son he answers our requests. Though we are undeserving, yet he loves us on account of his Son, and because he sees in us his image. No privilege is greater than that of approaching God in the name of his Son; no blessings of salvation can be conferred on any who do not come in his name.
That will I do - Being exalted, he will be possessed of all power in heaven and earth Mat 28:18, and he therefore could fulfill all their desires.
That the Father may be glorified in the Son - See the notes at Joh 13:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:13: whatsoever: Joh 15:7, Joh 15:16, Joh 16:23, Joh 16:26; Mat 7:7, Mat 21:22; Mar 11:24; Luk 11:9; Eph 3:20; Jam 1:5, Jam 5:16; Jo1 3:22, Jo1 5:14
in my: Joh 14:6; Eph 2:18, Eph 3:12, Eph 3:14, Eph 3:21; Col 3:17; Heb 4:15, Heb 7:25, Heb 13:15; Pe1 2:5
will: Joh 14:14, Joh 4:10, Joh 4:14, Joh 5:19, Joh 7:37, Joh 10:30, Joh 16:7; Co2 12:8-10; Phi 4:13
that: Joh 12:44, Joh 13:31, Joh 17:4, Joh 17:5; Phi 2:9-11
John Gill
14:13 And whatsoever ye shall ask in my name,.... Whether it be for assistance in preaching of the Gospel; or for the performance of miraculous operations in confirmation of it; or for success to attend it; or for any blessings whatsoever, whether for themselves or others:
that will I do; he does not say, that he would be a Mediator between God, and them, an advocate with the Father for them, and would intercede, and use his interest with him that it might be done, which would have been saying much, and all which he does; but he declares he will do it himself, which is a proof of his deity, and an instance of his omnipotence:
that the Father may be glorified in the Son. This may be referred either to the petition, which must be made with this view, that the Father may be glorified by, or in the Son, in whose name it is put up, and for whose sake it is made; or to Christ's promise to do it; who in doing it, seeks not his own glory, at least not singly; but as the good of his people, so the glory of his heavenly Father.
[14:14] If ye shall ask anything,.... These words are much, the same with the former, and have been thought, by some, to have crept into the text from the margin; though they seem rather to be repeated by Christ, the more to strengthen and confirm the faith of his disciples in this matter; that whatsoever they asked
in my name, either calling upon it, he being equally the object of prayer with the Father, or making mention of it, pleading the merits of his blood, righteousness, and sacrifice; whatever was according to the will of God, was for his glory, and their real good, he would do it for them, as well when absent from them, as present with them.
Robert Jamieson, A. R. Fausset and David Brown
14:13 whatsoever ye . . . ask in my name--as Mediator.
that will I do--as Head and Lord of the kingdom of God. This comprehensive promise is emphatically repeated in Jn 14:14.
14:1514:15: Եթէ սիրէք զիս՝ զպատուիրա՛նս իմ պահեսջիք։
15. «Եթէ ինձ սիրում էք, կը պահէք իմ պատուիրանները.
15 Եթէ զիս կը սիրէք, իմ պատուիրանքներս պահեցէ՛ք»։
Եթէ սիրէք զիս, զպատուիրանս իմ պահեսջիք:

14:15: Եթէ սիրէք զիս՝ զպատուիրա՛նս իմ պահեսջիք։
15. «Եթէ ինձ սիրում էք, կը պահէք իմ պատուիրանները.
15 Եթէ զիս կը սիրէք, իմ պատուիրանքներս պահեցէ՛ք»։
zohrab-1805▾ eastern-1994▾ western am▾
14:1515: Если любите Меня, соблюдите Мои заповеди.
14:15  ἐὰν ἀγαπᾶτέ με, τὰς ἐντολὰς τὰς ἐμὰς τηρήσετε·
14:15. Ἐὰν (If-ever) ἀγαπᾶτέ (ye-might-excess-off-unto) με, (to-me,"τὰς (to-the-ones) ἐντολὰς (to-finishings-in) τὰς (to-the-ones) ἐμὰς ( to-mine ) τηρήσετε: (ye-shall-keep-unto)
14:15. si diligitis me mandata mea servateIf you love me, keep my commandments.
15. If ye love me, ye will keep my commandments.
14:15. If you love me, keep my commandments.
14:15. If ye love me, keep my commandments.
If ye love me, keep my commandments:

15: Если любите Меня, соблюдите Мои заповеди.
14:15  ἐὰν ἀγαπᾶτέ με, τὰς ἐντολὰς τὰς ἐμὰς τηρήσετε·
14:15. si diligitis me mandata mea servate
If you love me, keep my commandments.
14:15. If you love me, keep my commandments.
14:15. If ye love me, keep my commandments.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Второе утешение (15-17) состоит в обещании Утешителя. Это утешение Христос предваряет увещанием соблюдать Его заповеди (ср. ст. 21, 23, 24). Это необходимо как условие со стороны апостолов для того, чтобы они могли удостоиться принятия Святого Духа. Можно также полагать, что Господь говорит здесь, как и выше (13-34), как Царь, основывающий Свое Царство, законы которого должны быть исполняемы Его подданными.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 If ye love me, keep my commandments. 16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; 17 Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.

Christ not only proposes such things to them as were the matter of their comfort, but here promises to send the Spirit, whose office it should be to be their Comforter, to impress these things upon them.

I. He premises to this a memento of duty (v. 15): If you love me, keep my commandments. Keeping the commandments of Christ is here put for the practice of godliness in general, and for the faithful and diligent discharge of their office as apostles in particular. Now observe, 1. When Christ is comforting them, he bids them keep his commandments; for we must not expect comfort but in the way of duty. The same word (parakaleo) signifies both to exhort and to comfort. 2. When they were in care what they should do, now that their Master was leaving them, and what would become of them now, he bids them keep his commandments, and then nothing could come amiss to them. In difficult times our care concerning the events of the day should be swallowed up in a care concerning the duty of the day. 3. When they were showing their love to Christ by their grieving to think of his departure, and the sorrow which filled their hearts upon the foresight of that, he bids them, if they would show their love to him, do it, not by these weak and feminine passions, but by their conscientious care to perform their trust, and by a universal obedience to his commands; this is better than sacrifice, better than tears. Lovest thou me? Feed my lambs. 4. When Christ has given them precious promises, of the answer of their prayers and the coming of the Comforter, he lays down this as a limitation of the promises, "Provided you keep my commandments, from a principle of love to me." Christ will not be an advocate for any but those that will be ruled and advised by him as their counsel. Follow the conduct of the Spirit, and you shall have the comfort of the Spirit.

II. He promises this great and unspeakable blessing to them, v. 16, 17.

1. It is promised that they shall have another comforter. This is the great New-Testament promise (Acts i. 4), as that of the Messiah was of the Old Testament; a promise adapted to the present distress of the disciples, who were in sorrow, and needed a comforter. Observe here,

(1.) The blessing promised: allon parakleton. The word is used only here in these discourses of Christ's, and 1 John ii. 1, where we translate it an advocate. The Rhemists, and Dr. Hammond, are for retaining the Greek word Paraclete; we read, Acts ix. 31, of the paraklesis tou hagiou pneumatos, the comfort of the Holy Ghost, including his whole office as a paraclete. [1.] You shall have another advocate. The office of the Spirit was to be Christ's advocate with them and others, to plead his cause, and take care of his concerns, on earth; to be vicarius Christi--Christ's Vicar, as one of the ancients call him; and to be their advocate with their opposers. When Christ was with them he spoke for them as there was occasion; but now that he is leaving them they shall not be run down, the Spirit of the Father shall speak in them, Matt. x. 19, 20. And the cause cannot miscarry that is pleaded by such an advocate. [2.] You shall have another master or teacher, another exhorter. While they had Christ with them he excited and exhorted them to their duty; but now that he is going he leaves one with them that shall do this as effectually, though silently. Jansenius thinks the most proper word to render it by is a patron, one that shall both instruct and protect you. [3.] Another comforter. Christ was expected as the consolation of Israel. One of the names of the Messiah among the Jews was Menahem--the Comforter. The Targum calls the days of the Messiah the years of consolation. Christ comforted his disciples when he was with them, and now that he was leaving them in their greatest need he promises them another.

(2.) The giver of this blessing: The Father shall give him, my Father and your Father; it includes both. The same that gave the Son to be our Saviour will give his Spirit to be our comforter, pursuant to the same design. The Son is said to send the Comforter (ch. xv. 26), but the Father is the prime agent.

(3.) How this blessing is procured--by the intercession of the Lord Jesus: I will pray the Father. He said (v. 14) I will do it; here he saith, I will pray for it, to show not only that he is both God and man, but that he is both king and priest. As priest he is ordained for men to make intercession, as king he is authorized by the Father to execute judgment. When Christ saith, I will pray the Father, it does not suppose that the Father is unwilling, or must be importuned to it, but only that the gift of the Spirit is a fruit of Christ's mediation, purchased by his merit, and taken out by his intercession.

(4.) The continuance of this blessing: That he may abide with you for ever. That is, [1.] "With you, as long as you live. You shall never know the want of a comforter, nor lament his departure, as you are now lamenting mine." Note, It should support us under the loss of those comforts which were designed us for a time that there are everlasting consolations provided for us. It was not expedient that Christ should be with them for ever, for they who were designed for public service, must not always live a college-life; they must disperse, and therefore a comforter that would be with them all, in all places alike, wheresoever dispersed and howsoever distressed, was alone fit to be with them for ever. [2.] "With your successors, when you are gone, to the end of time; your successors in Christianity, in the ministry." [3.] If we take for ever in its utmost extent, the promise will be accomplished in those consolations of God which will be the eternal joy of all the saints, pleasures for ever.

2. This comforter is the Spirit of truth, whom you know, v. 16, 17. They might think it impossible to have a comforter equivalent to him who is the Son of God: "Yea," saith Christ, "you shall have the Spirit of God, who is equal in power and glory with the Son."

(1.) The comforter promised is the Spirit, one who should do his work in a spiritual way and manner, inwardly and invisibly, by working on men's spirits.

(2.) "He is the Spirit of truth." He will be true to you, and to his undertaking for you, which he will perform to the utmost. He will teach you the truth, will enlighten your minds with the knowledge of it, will strengthen and confirm your belief of it, and will increase your love to it. The Gentiles by their idolatries, and the Jews by their traditions, were led into gross errors and mistakes; but the Spirit of truth shall not only lead you into all truth, but others by your ministry. Christ is the truth, and he is the Spirit of Christ, the Spirit that he was anointed with.

(3.) He is one whom the world cannot receive; but you know him. Therefore he abideth with you. [1.] The disciples of Christ are here distinguished from the world, for they are chosen and called out of the world that lies in wickedness; they are the children and heirs of another world, not of this. [2.] It is the misery of those that are invincibly devoted to the world that they cannot receive the Spirit of truth. The spirit of the world and of God are spoken of as directly contrary the one to the other (1 Cor. ii. 12); for where the spirit of the world has the ascendant, the Spirit of God is excluded. Even the princes of this world, though, as princes, they had advantages of knowledge, yet, as princes of this world, they laboured under invincible prejudices, so that they knew not the things of the Spirit of God, 1 Cor. ii. 8. [3.] Therefore men cannot receive the Spirit of truth because they see him not, neither know him. The comforts of the Spirit are foolishness to them, as much as ever the cross of Christ was, and the great things of the gospel, like those of the law, are counted as a strange thing. These are judgments far above out of their sight. Speak to the children of this world of the operations of the Spirit, and you are as a barbarian to them. [4.] The best knowledge of the Spirit of truth is that which is got by experience: You know him, for he dwelleth with you. Christ had dwelt with them, and by their acquaintance with him they could not but know the Spirit of truth. They had themselves been endued with the Spirit in some measure. What enabled them to leave all to follow Christ, and to continue with him in his temptations? What enabled them to preach the gospel, and work miracles, but the Spirit dwelling in them? The experiences of the saints are the explications of the promises; paradoxes to others are axioms to them. [5.] Those that have an experimental acquaintance with the Spirit have a comfortable assurance of his continuance: He dwelleth with you, and shall be in you, for the blessed Spirit doth not use to shift his lodging. Those that know him know how to value him, invite him and bid him welcome; and therefore he shall be in them, as the light in the air, as the sap in the tree, as the soul in the body. Their communion with him shall be intimate, and their union with him inseparable. [6.] The gift of the Holy Ghost is a peculiar gift, bestowed upon the disciples of Christ in a distinguishing way--them, and not the world; it is to them hidden manna, and the white stone. No comforts comparable to those which make no show, make no noise. This is the favour God bears to his chosen; it is the heritage of those that fear his name.
Adam Clarke: Commentary on the Bible - 1831
14:15: If ye love me, keep my commandments - Do not be afflicted at the thought of my being separated from you: the most solid proof ye can give of your attachment to and affection for me is to keep my commandments. This I shall receive as a greater proof of your affection than your tears.
Albert Barnes: Notes on the Bible - 1834
14:15: If ye love me - Do not show your love by grief at my departure merely; or by profession, but by obedience.
Keep my commandments - This is the only proper evidence of love to Jesus, for mere profession is no proof of love; but that love for him which leads us to do all his will, to love each other, to deny ourselves, to take up our cross, and to follow him through evil report and through good report, is true attachment. The evidence which we have that a child loves its parents is when that child is willing, without hesitation, gainsaying, or complaining, to do all that the parent requires him to do. So the disciples of Christ are required to show that they are attached to him supremely by yielding to all his requirements, and by patiently doing his will in the face of ridicule and opposition, Jo1 5:2-3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:15: Joh 14:21-24, Joh 8:42, Joh 15:10-14, Joh 21:15-17; Mat 10:37, Mat 25:34-40; Co1 16:22; Co2 5:14, Co2 5:15, Co2 8:8, Co2 8:9; Gal 5:6; Eph 3:16-18, Eph 6:24; Phi 1:20-23, Phi 3:7-11; Pe1 1:8; Jo1 2:3-5, Jo1 4:19, Jo1 4:20, Jo1 5:2, Jo1 5:3
Geneva 1599
14:15 (6) If ye love me, keep my commandments.
(6) He loves Christ rightly who obeys his commandment: and because obedience to Christ is accompanied with an infinite type and amount of miseries, although he is absent in body, yet he comforts his own with the present power of the Holy Spirit, whom the world despises, because it does not know him.
John Gill
14:15 If ye love me,.... Not that Christ doubted of the love of his disciples to him; but he argues from it to their observance of his precepts, seeing ye do love me; as all do who are born again, who have had any spiritual sight of him, of his glory, suitableness, and fulness; who believe in him, and have received from him; who have had his love shed abroad in their hearts, having enjoyed communion with him, and know the relation he stands in to them; these love him above all others, and all of him, and that belong to him, unfeignedly, and in the sincerity of their souls, as did the disciples; and since they professed to love, and did love him, as they ought to do, he exhorts them, saying,
keep my commandments: Christ is Lord over his people, as he is the Creator and Redeemer of them, and as he is an head and husband to them, and as such he has a right to issue out his commands, and enjoin a regard unto them; and these are peculiarly "his", as distinct from, though not in opposition to, or to the exclusion of, his Father's commands; such as the new commandment of loving one another, and the ordinances of baptism, and the Lord's supper, which are to be observed and kept as Christ has ordered them, constantly, in faith, and with a view to his glory.
John Wesley
14:15 If ye love me, keep my commandments - Immediately after faith he exhorts to love and good works.
Robert Jamieson, A. R. Fausset and David Brown
14:15 If ye love me, keep my commandments. And I will pray the Father, &c.--This connection seems designed to teach that the proper temple for the indwelling Spirit of Jesus is a heart filled with that love to Him which lives actively for Him, and so this was the fitting preparation for the promised gift.
he shall give you another Comforter--a word used only by John; in his Gospel with reference to the Holy Spirit, in his First Epistle (1Jn 2:1), with reference to Christ Himself. Its proper sense is an "advocate," "patron," "helper." In this sense it is plainly meant of Christ (1Jn 2:1), and in this sense it comprehends all the comfort as well as aid of the Spirit's work. The Spirit is here promised as One who would supply Christ's own place in His absence.
that he may abide with you for ever--never go away, as Jesus was going to do in the body.
14:1614:16: Եւ ես աղաչեցից զՀայր, եւ ա՛յլ Մխիթարիչ տացէ ձեզ, զի ընդ ձե՛զ բնակե՛սցէ ՚ի յաւիտեան.
16. եւ ես պիտի աղաչեմ Հօրը, եւ նա մի այլ Մխիթարիչ պիտի տայ ձեզ, որպէսզի յաւիտեան ձեզ հետ բնակուի.
16 «Ես ալ Հօրը պիտի աղաչեմ եւ ուրիշ մխիթարիչ մը պիտի տայ ձեզի, որպէս զի յաւիտեան ձեզի հետ բնակի.
Եւ ես աղաչեցից զՀայր, եւ այլ Մխիթարիչ տացէ ձեզ, զի ընդ ձեզ բնակեսցէ ի յաւիտեան:

14:16: Եւ ես աղաչեցից զՀայր, եւ ա՛յլ Մխիթարիչ տացէ ձեզ, զի ընդ ձե՛զ բնակե՛սցէ ՚ի յաւիտեան.
16. եւ ես պիտի աղաչեմ Հօրը, եւ նա մի այլ Մխիթարիչ պիտի տայ ձեզ, որպէսզի յաւիտեան ձեզ հետ բնակուի.
16 «Ես ալ Հօրը պիտի աղաչեմ եւ ուրիշ մխիթարիչ մը պիտի տայ ձեզի, որպէս զի յաւիտեան ձեզի հետ բնակի.
zohrab-1805▾ eastern-1994▾ western am▾
14:1616: И Я умолю Отца, и даст вам другого Утешителя, да пребудет с вами вовек,
14:16  κἀγὼ ἐρωτήσω τὸν πατέρα καὶ ἄλλον παράκλητον δώσει ὑμῖν ἵνα μεθ᾽ ὑμῶν εἰς τὸν αἰῶνα ᾖ,
14:16. κἀγὼ (and-I) ἐρωτήσω (I-shall-entreat-unto) τὸν (to-the-one) πατέρα (to-a-Father) καὶ (and) ἄλλον (to-other) παράκλητον (to-called-beside) δώσει (it-shall-give) ὑμῖν (unto-ye) ἵνα (so) ᾖ (it-might-be) μεθ' (with) ὑμῶν (of-ye) εἰς (into) τὸν (to-the-one) αἰῶνα, (to-a-age,"
14:16. et ego rogabo Patrem et alium paracletum dabit vobis ut maneat vobiscum in aeternumAnd I will ask the Father: and he shall give you another Paraclete, that he may abide with you for ever:
16. And I will pray the Father, and he shall give you another Comforter, that he may be with you for ever,
14:16. And I will ask the Father, and he will give another Advocate to you, so that he may abide with you for eternity:
14:16. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;
And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever:

16: И Я умолю Отца, и даст вам другого Утешителя, да пребудет с вами вовек,
14:16  κἀγὼ ἐρωτήσω τὸν πατέρα καὶ ἄλλον παράκλητον δώσει ὑμῖν ἵνα μεθ᾽ ὑμῶν εἰς τὸν αἰῶνα ᾖ,
14:16. et ego rogabo Patrem et alium paracletum dabit vobis ut maneat vobiscum in aeternum
And I will ask the Father: and he shall give you another Paraclete, that he may abide with you for ever:
14:16. And I will ask the Father, and he will give another Advocate to you, so that he may abide with you for eternity:
14:16. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: - 17: Когда апостолы исполнят свою обязанность, то и Христос (и Я) исполнит Свое дело в отношении к ним. Он умолит Отца и Отец пошлет им другого Утешителя, чтобы Он оставался с ними навеки.

Утешитель - по греч. Параклитос (paraklhtoV). Первоначально это слово обозначало человека, призванного на помощь, защитника (но не в смысле обыкновенного адвоката, а в смысле друга, который идет упрашивать судью за своего друга, обвиненного в каком-либо преступлении). Но затем, особенно у евреев, к которым это слово перешло из греческого языка в форме Пераклет, оно стало обозначать утешителя, советника, указывающего человеку, находящемуся в затруднительном положении, как ему лучше выйти из этого положения. Отцы и учители восточной Церкви такое именно значение "утешителя" и придают этому термину.

Доселе таким советником и другом учеников был Сам Христос, хотя Он в Евангелии и не называется "Утешителем". Но теперь на место удаляющегося от апостолов Христа к ним придет другой "Утешитель", или советник, друг. Из сопоставления здесь Христа и другого Утешителя как древние, так большинство новейших толкователей (Кестлин, Гофман, Вейс и др.) делают заключение, что здесь содержится учение о Духе Святом, как о самостоятельной личности. Других толкователей (де-Веттэ, Шенкель)смущает, однако, то обстоятельство, что в 15: и 16: главах возвращение Христа изображается совпадающим с пришествием Духа-Утешителя. Но смущение это неосновательно, потому что подобное же отношение существует между Отцом и Логосом: Отец в Сыне пребывает и Сын открывает волю Отца, что не препятствует всем толкователям признавать Сына отдельною личностью. Так и Христос будет действовать через Духа-Утешителя, придет в Нем к апостолам. Апостол Павел поэтому считает возможным отождествить пребывание в верующих Духа Божия с пребыванием Самого Христа (Рим. 8:9, 10).

Духа истины. Некоторые (напр., Шанц) видят в этом указание только на деятельность Духа по отношению к апостолам, которых Он будет учить всякой истине. Но здесь скорее определяется самое существо Духа: Он есть сама истина, как единый по существу с Отцом и Сыном. Однако, называя Святого Духа духом истины, а Себя прямо истиной (ст. 6-ой), Господь хочет сказать этим, что Дух этот есть Его Дух (Кирилл Александрийский).

Выясняя значение Духа истины, Господь прибавляет, что мир, пребывающий в неверии и заблуждении, не может Его воспринять ни посредством чувств (не видит), ни посредством внутреннего просвещения (не знает). Напротив, апостолы, имеющие правильные христианские представления (знаете), уже знают и Духа, который и теперь с ними пребывает. И в вас будет - здесь, по мнению некоторых авторитетных критиков (Гольцман), вместо estai = "будет" надо читать: estin = и в вас есть.

Таким образом, по этому чтению Господь говорит с особой силой (для этого и употреблены два синонимические глагола пребывать и существовать) о том, что Дух этот уже находится в учениках. Но при таком чтении выходит как бы излишним послание Духа апостолам в будущее время, после удаления от них Христа. Притом в употребленных здесь в греч. тексте союзах также заключается основание к тому, чтобы полагать разницу между употребленными здесь глаголами. Именно при глаголе "пребывает" (menei) стоит местоимение с предлогом para = при, а при глаголе "будет" - местоимение с предлогом en = в. Отсюда следует, что из двух возможных чтений лучше принять то, которое существует в нашем тексте и в издании (8-м) Тишендорфа, т. е. чтение "будет" (estai...) Господь, очевидно, хотел сказать, что тот Дух, Который будет послан апостолам, отчасти и теперь уже несколько близок им, благодаря тому, конечно, что они близко стоят ко Христу, в котором в изобилии пребывают дары Духа (3:34). Но Дух пребывает теперь только с учениками, а со временем Он будет пребывать уже в них, как животворящая и обновляющая сила.
Adam Clarke: Commentary on the Bible - 1831
14:16: I will pray the Father - After having made an atonement for the sin of the world, I will become the Mediator between God and man; and through my mediation and intercession shall all the blessings of grace and glory be acquired.
Another Comforter - The word παρακλητος signifies not only a comforter, but also an advocate, a defender of a cause, a counsellor, patron, mediator. Christ is thus termed, Jo1 2:1, where the common translation renders the word advocate. Christ is thus called, because he is represented as transacting the concerns of our souls with God; and for this cause, he tells us, he goes unto the Father, Joh 14:12. The Holy Spirit is thus called, because he transacts the cause of God and Christ with us, explains to us the nature and importance of the great atonement, shows the necessity of it, counsels us to receive it, instructs us how to lay hold on it, vindicates our claim to it, and makes intercessions in us with unutterable groanings. As Christ acted with his disciples while he sojourned with them, so the Holy Ghost acts with those who believe in his name.
For ever - As the death and atonement of Christ will be necessary to man till the conclusion of the world, so the office of the Holy Spirit must be continued among men till the end of time: therefore says Christ, he shall continue with you for ever, teaching, comforting, advising, defending, and interceding for you and for all my followers to the end of time.
Albert Barnes: Notes on the Bible - 1834
14:16: I will pray the Father - This refers to his intercession after his death and ascension to heaven, for this prayer was to be connected with their keeping his commandments. In what way he makes intercession in heaven for his people we do not know. The fact, however, is clearly made known, Rom 8:34; Heb 4:14-15; Heb 7:25. It is as the result of his intercession in heaven that we obtain all our blessings, and it is through him that our prayers are to be presented and made efficacious before God.
Another Comforter - Jesus had been to them a counsellor, a guide, a friend, while he was with them. He had instructed them, had borne with their prejudices and ignorance, and had administered consolation to them in the times of despondency. But he was about to leave them now to go alone into an unfriendly world. The other Comforter was to be given as a compensation for his absence, or to perform the offices toward them which he would have done if he had remained personally with them. And from this we may learn, in part, what is the office of the Spirit. It is to furnish to all Christians the instruction and consolation which would be given by the personal presence of Jesus, Joh 16:14. To the apostles it was particularly to inspire them with the knowledge of all truth, Joh 14:26; Joh 15:26. Besides this, he came to convince men of sin. See the notes at Joh 16:8-11. It was proper that such an agent should be sent into the world:
1. Because it was a part of the plan that Jesus should ascend to heaven after his death.
2. Unless some heavenly agent should be sent to carry forward the work of salvation, man would reject it and perish.
3. Jesus could not be personally and bodily present in all places with the vast multitudes who should believe on him. The Holy Spirit is omnipresent, and can reach them all. See the notes at Joh 16:7.
4. It was manifestly a part of the plan of redemption that each of the persons of the Trinity should perform his appropriate work the Father in sending his Son, the Son in making atonement and interceding, and the Spirit in applying the work to the hearts of men.
The word translated "Comforter" is used in the New Testament five times. In four instances it is applied to the Holy Spirit - Joh 14:16, Joh 14:26; Joh 15:26; Joh 16:7. In the other instance it is applied to the Lord Jesus - Jo1 2:1; "We have an advocate (Paraclete - Comforter) with the Father, Jesus Christ the righteous." It is used, therefore, only by John. The verb from which it is taken has many significations. Its proper meaning is to call one to us Act 27:20; then to call one to aid us, as an advocate in a court; then to exhort or entreat, to pray or implore, as an advocate does, and to comfort or console, by suggesting reasons or arguments for consolation. The word "comforter" is frequently used by Greek writers to denote an advocate in a court; one who intercedes; a monitor, a teacher, an assistant, a helper. It is somewhat difficult, therefore, to fix the precise meaning of the word. It may be translated either advocate, monitor, teacher, or helper. What the office of the Holy Spirit in this respect is, is to be learned from what we are elsewhere told he does. We learn particularly from the accounts that our Saviour gives of his work that that office was:
1. to comfort the disciples; to be with them in his absence and to supply his place; and this is properly expressed by the word Comforter.
2. to teach them, or remind them of truth; and this might be expressed by the word monitor or teacher, Joh 14:26; Joh 15:26-27.
3. to aid them in their work; to advocate their cause, or to assist them in advocating the cause of religion in the world, and in bringing sinners to repentance; and this may be expressed by the word advocate, Joh 16:7-13. It was also by the Spirit that they were enabled to stand before kings and magistrates, and boldly to speak in the name of Jesus, Mat 10:20. These seem to comprise all the meanings of the word in the New Testament, but no single word in our language expresses fully the sense of the original.
That he may abide with you for ever - Not that he should remain with you for a few years, as I have done, and then leave you, but be with you in all places to the close of your life. He shall be your constant guide and attendant.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:16: I will: Joh 14:14, Joh 16:26, Joh 16:27, Joh 17:9-11, Joh 17:15, Joh 17:20; Rom 8:34; Heb 7:25; Jo1 2:1
another: Joh 14:18, Joh 14:26, Joh 15:26, Joh 16:7-15; Act 9:31, Act 13:52; Rom 5:5, Rom 8:15, Rom 8:16, Rom 8:26, Rom 8:27, Rom 14:17; Rom 15:13; Gal 5:22; Phi 2:1
abide: Joh 4:14, Joh 16:22; Mat 28:20; Eph 1:13, Eph 1:14; Col 3:3, Col 3:4; Th2 2:16
John Gill
14:16 And I will pray the Father,...., Here Christ speaks as Mediator, and promises his disciples, that he would intercede for them with the Father; which is designed as an encouragement to them to ask for what they want, in his name, and to comfort their hearts, which were troubled at the news of his departure from them;
and he shall give you another Comforter. This is no inconsiderable proof of a trinity of persons in the Godhead; here is the Father prayed unto, the Son in human nature praying, and the Holy Ghost the Comforter prayed for; who is the gift of the Father, through the prevalent mediation of the Son, and is another "Comforter"; distinct from the Messiah, to whom reference is here had! One of the names of the Messiah, with the Jews, is (u), "a Comforter"; such an one Jesus had been to his disciples; and now he was about to leave them, and for their support under their sorrows, he promises to use his interest with his Father, that he would give them another Comforter, meaning the Spirit, who performs this his work and office, by taking of the things of Christ, and showing them to his people; by shedding abroad the love of the Father, and of the Son, into their hearts; by opening and applying the precious promises of the Gospel to them; by being a spirit of adoption in them; and by abiding with them as the seal, earnest, and pledge of their future glory; and with this view Christ promises to pray for him,
that he may abide with you for ever: not a few years only, as I have done, but as long as you live; and with all those that shall succeed you in the work of the ministry, and with the church, and all true believers unto the end of the world: this is a proof of the saints' final perseverance. When we consider these words, in connection with the preceding exhortation, to keep the commands of Christ, and as an encouragement so to do, it brings to mind a saying of R. Eliezer ben Jacob (w);
"he that does one commandment gets for himself , , the very word here used, "one advocate", or "comforter"; and he that transgresses one command, gets for himself one accuser.''
But though the word signifies both an advocate and a comforter, the latter seems to be the meaning of it here, as being more suited to the disconsolate condition of the disciples.
(u) T. Hieros. Beracot, fol. 5. 1. T. Bab. Sanhedrin, fol. 98. 2. Echa Rabbati, fol. 50. 2. (w) Pirke Abot, c. 4. sect. 11.
John Wesley
14:16 And I will ask the Father - Jn 14:21, shows the connection between this and the preceding verses. And he will give you another Comforter - The Greek word signifies also an advocate, instructer, or encourager. Another - For Christ himself was one. To remain with you for ever - With you, and your followers in faith, to the end of the world.
14:1714:17: զՀոգի՛ն ճշմարտութեան. զոր աշխարհս ո՛չ կարէ ընդունել, զի ո՛չ տեսանէ զնա՝ եւ ո՛չ ճանաչէ զնա. բայց դուք ճանաչէք զնա, զի առ ձեզ բնակեսցէ, եւ ընդ ձե՛զ եղիցի[1916]։ [1916] Ոմանք. ԶՀոգին ճշմարտութիւն։
17. Ճշմարտութեան Հոգին, որին այս աշխարհը չի կարող ընդունել, որովհետեւ նրան չի տեսնում եւ նրան չի ճանաչում, բայց դուք ճանաչում էք նրան, որովհետեւ ձեզ մօտ պիտի բնակուի եւ ձեր մէջ պիտի լինի:
17 Ճշմարտութեան Հոգին, որ այս աշխարհը չի կրնար ընդունիլ, վասն զի չի տեսներ զանիկա ու չի ճանչնար զանիկա. բայց դուք կը ճանչնաք զանիկա, վասն զի ձեր քով կը բնակի եւ ձեր մէջ պիտի ըլլայ։
զՀոգին ճշմարտութեան զոր աշխարհս ոչ կարէ ընդունել, զի ոչ տեսանէ զնա եւ ոչ ճանաչէ զնա. բայց դուք ճանաչէք զնա, զի առ ձեզ բնակեսցէ եւ ընդ ձեզ եղիցի:

14:17: զՀոգի՛ն ճշմարտութեան. զոր աշխարհս ո՛չ կարէ ընդունել, զի ո՛չ տեսանէ զնա՝ եւ ո՛չ ճանաչէ զնա. բայց դուք ճանաչէք զնա, զի առ ձեզ բնակեսցէ, եւ ընդ ձե՛զ եղիցի[1916]։
[1916] Ոմանք. ԶՀոգին ճշմարտութիւն։
17. Ճշմարտութեան Հոգին, որին այս աշխարհը չի կարող ընդունել, որովհետեւ նրան չի տեսնում եւ նրան չի ճանաչում, բայց դուք ճանաչում էք նրան, որովհետեւ ձեզ մօտ պիտի բնակուի եւ ձեր մէջ պիտի լինի:
17 Ճշմարտութեան Հոգին, որ այս աշխարհը չի կրնար ընդունիլ, վասն զի չի տեսներ զանիկա ու չի ճանչնար զանիկա. բայց դուք կը ճանչնաք զանիկա, վասն զի ձեր քով կը բնակի եւ ձեր մէջ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
14:1717: Духа истины, Которого мир не может принять, потому что не видит Его и не знает Его; а вы знаете Его, ибо Он с вами пребывает и в вас будет.
14:17  τὸ πνεῦμα τῆς ἀληθείας, ὃ ὁ κόσμος οὐ δύναται λαβεῖν, ὅτι οὐ θεωρεῖ αὐτὸ οὐδὲ γινώσκει· ὑμεῖς γινώσκετε αὐτό, ὅτι παρ᾽ ὑμῖν μένει καὶ ἐν ὑμῖν ἔσται.
14:17. τὸ (to-the-one) πνεῦμα (to-a-currenting-to) τῆς (of-the-one) ἀληθείας, (of-an-un-secluding-of,"ὃ (to-which) ὁ (the-one) κόσμος (a-configuration) οὐ (not) δύναται ( it-ableth ) λαβεῖν, (to-have-had-taken,"ὅτι (to-which-a-one) οὐ (not) θεωρεῖ (it-surveileth-unto) αὐτὸ (to-it) οὐδὲ (not-moreover) γινώσκει: (it-acquainteth) ὑμεῖς (ye) γινώσκετε (ye-acquaint) αὐτό, (to-it,"ὅτι (to-which-a-one) παρ' (beside) ὑμῖν (unto-ye) μένει (it-stayeth) καὶ (and) ἐν (in) ὑμῖν (unto-ye) ἐστίν. (it-be)
14:17. Spiritum veritatis quem mundus non potest accipere quia non videt eum nec scit eum vos autem cognoscitis eum quia apud vos manebit et in vobis eritThe spirit of truth, whom the world cannot receive, because it seeth him not, nor knoweth him. But you shall know him; because he shall abide with you and shall be in you.
17. the Spirit of truth: whom the world cannot receive; for it beholdeth him not, neither knoweth him: ye know him; for he abideth with you, and shall be in you.
14:17. the Spirit of Truth, whom the world is not able to accept, because it neither perceives him nor knows him. But you shall know him. For he will remain with you, and he will be in you.
14:17. [Even] the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.
the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you:

17: Духа истины, Которого мир не может принять, потому что не видит Его и не знает Его; а вы знаете Его, ибо Он с вами пребывает и в вас будет.
14:17  τὸ πνεῦμα τῆς ἀληθείας, ὃ ὁ κόσμος οὐ δύναται λαβεῖν, ὅτι οὐ θεωρεῖ αὐτὸ οὐδὲ γινώσκει· ὑμεῖς γινώσκετε αὐτό, ὅτι παρ᾽ ὑμῖν μένει καὶ ἐν ὑμῖν ἔσται.
14:17. Spiritum veritatis quem mundus non potest accipere quia non videt eum nec scit eum vos autem cognoscitis eum quia apud vos manebit et in vobis erit
The spirit of truth, whom the world cannot receive, because it seeth him not, nor knoweth him. But you shall know him; because he shall abide with you and shall be in you.
14:17. the Spirit of Truth, whom the world is not able to accept, because it neither perceives him nor knows him. But you shall know him. For he will remain with you, and he will be in you.
14:17. [Even] the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.
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Adam Clarke: Commentary on the Bible - 1831
14:17: The Spirit of truth - The Spirit, or Holy Ghost, whose essential office is to manifest, vindicate, and apply the truth. The Gospel of Christ may be thus called, because it exposes falsity, removes error, and teaches the knowledge of the true God - shows the way to him, saves from vanity and illusive hopes, and establishes solid happiness in the souls of those who believe.
The world cannot receive - By the world, St. John means those who are influenced only by the desire of the flesh, the desire of the eye, and the pride of life, Jo1 2:16. Now these cannot receive the Spirit of the truth, because they see him not, have no spiritual discernment, attend to nothing but the dictates of their corrupt passions and affections, and will admit of no influence but what can be an object of their senses. Hence all the deign and irreligion in the world. God, in the operation of his hands, and in the influences of his Spirit, is found every where except in the perverted passions of men. In these alone do men of corrupt minds seek him; here only he is not to be found, and therefore they become infidels and atheists.
But ye know him - Ye have already received a measure of the truth, and ye believe in this Spirit. Probably our Lord refers to the knowledge which they should afterwards attain: in this sense the passage has been understood by the Vulgate, Nonnus, and two copies of the Itala, which read, Ye Shall know him.
For he dwelleth with you - Or, as the Ethiopic, Vulgate, Nonnus, and six copies of the Itala read, he shall dwell with you, (see above); and this, it is very evident, is the meaning of the evangelist, who not unfrequently uses the present for the future tense. It is certain the Holy Spirit was not yet given to the disciples so as to dwell in them; this St. John himself assures us, Joh 7:39. And it is evidently of that Spirit and its influences, which was not given till the day of pentecost, that our Lord here speaks.
Albert Barnes: Notes on the Bible - 1834
14:17: The Spirit of truth - He is thus called here because he would teach them the truth, or would guide them into all truth, Joh 16:13. He would keep them from all error, and teach them the truth, which, either by writing or preaching, they were to communicate to others.
The world - The term world is often used to denote all who are entirely under the influence of the things of this world - pride, ambition, and pleasure; all who are not Christians, and especially all who are addicted to gross vices and pursuits, Co1 1:21; Co1 11:32; Joh 12:31; Co2 4:4.
Cannot receive - Cannot admit as a Teacher or Comforter, or cannot receive in his offices of enlightening and purifying. The reason why they could not do this is immediately added.
Because it seeth him not - The men of the world are under the influence of the senses. They walk by sight, and not by faith. Hence, what they cannot perceive by their senses, what does not gratify their sight, or taste, or feeling, makes no impression on them. As they cannot see the operations of the Spirit Joh 3:8, they judge that all that is said of his influence is delusive, and hence, they cannot receive him. They have an erroneous mode of judging of what is for the welfare of man.
Neither knoweth him - To know, in the Scriptures, often means more than the act of the mind in simply understanding a thing. It denotes every act or emotion of the mind that is requisite in receiving the proper impression of a truth. Hence, it often includes the idea of "approbation," of "love," of "cordial feeling," Psa 1:6; Psa 37:18; Psa 138:6; Nah 1:7; Ti2 2:19. In this place it means the approbation of the heart; and as the people of the world do not approve of or desire the aid of the Spirit, so it is said they cannot receive him. They have no love for him, and they reject him. Men often consider his work in the conversion of sinners and in Rev_ivals as delusion. They love the world so much that they cannot understand his work or embrace him.
He dwelleth in you - The Spirit dwells in Christians by his sacred influences. There is no personal union, no physical indwelling, for God is essentially present in one place as much as in another; but he works in us repentance, peace, joy, meekness, etc. He teaches us, guides us, and comforts us. See the notes at Gal 5:22-24. Thus, he is said to dwell in us when we are made pure, peaceable, holy, humble; when we become like him, and cherish his sacred influences. The word "dwelleth" means to remain with them. Jesus was to be taken away, but the Spirit would remain. It is also implied that they would know his presence, and have assurance that they were under his guidance. This was true of the apostles as inspired men, and it is true of all Christians that by ascertaining that they have the "graces of the Spirit" - joy, peace, long-suffering, etc. they know that they are the children of God, Jo1 3:24; Jo1 5:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:17: the Spirit: Joh 15:26, Joh 16:13; Jo1 2:27, Jo1 4:6
whom: Pro 14:10; Co1 2:14; Rev 2:17
but: Joh 14:16, Joh 14:23; Isa 57:15, Isa 59:21; Eze 36:27; Rom 8:9, Rom 8:11, Rom 8:13, Rom 8:14; Co1 3:16, Co1 6:19; Co2 6:16; Eph 2:22, Eph 3:17; Ti2 1:14; Jo1 2:27, Jo1 3:24, Jo1 4:12, Jo1 4:13
shall: Mat 10:20; Rom 8:10; Co1 14:15; Co2 13:5; Gal 4:6; Col 1:27; Jo1 4:4
Geneva 1599
14:17 [Even] the (g) Spirit of truth; whom the (h) world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.
(g) The Holy Spirit is called the Spirit of truth by reason of that which he does, because he inspires the truth into us, because he has the truth in himself.
(h) Worldly men.
John Gill
14:17 Even the Spirit of truth, whom the world cannot receive,.... These words explain who is meant by the Comforter, "even the Spirit of truth"; the true Spirit of God, the dictator of the Scriptures of truth, who leads men into the truths of the Gospel, confirms them in them, and gives boldness and freedom to own, and confess them before men:
whom the world cannot receive; the men of the world, who are as they came into the world, carnal and natural men, can neither receive the Spirit nor the things of the Spirit, the truths and doctrines of the Gospel; they can neither receive them into their understandings, nor into their affections; and indeed, because they cannot understand them, therefore they do not love them, but despise and hate them:
because it seeth him not, neither knoweth him; the world, and the men of it, can neither see him with their bodily eyes, because he is a "spirit"; nor know him with their understandings, because he is the "Spirit of truth", which they are ignorant of, for want of a spiritual discerning.
But ye know him; as a spirit of illumination, regeneration, and conversion:
for he dwelleth with you; he is an inhabitant in your hearts, he has taken up his residence in you as his temples:
and shall be in you; as a Comforter, when I am gone from you; and as a spirit of truth to guide you into all truth, to stand by you, and assist you in preaching it, and to enable you to bear a faithful and glorious testimony for it.
John Wesley
14:17 The Spirit of truth - Who has, reveals, testifies, and defends the truth as it is in Jesus. Whom the world - All who do not love or fear God, cannot receive, because it seeth him not - Having no spiritual senses, no internal eye to discern him; nor consequently knoweth him. He shall be in you - As a constant guest. Your bodies and souls shall be temples of the Holy Ghost dwelling in you.
Robert Jamieson, A. R. Fausset and David Brown
14:17 whom the world cannot receive, &c.--(See 1Cor 2:14).
he dwelleth with you, and shall be in you--Though the proper fulness of both these was yet future, our Lord, by using both the present and the future, seems plainly to say that they already had the germ of this great blessing.
14:1814:18: Ո՛չ թողից զձեզ որբս. գա՛մ առ ձեզ։
18. Ձեզ որբ չեմ թողնի, կը գամ ձեզ մօտ:
18 Ձեզ որբ չեմ թողուր, կու գամ ձեզի։
Ոչ թողից զձեզ որբս, գամ առ ձեզ:

14:18: Ո՛չ թողից զձեզ որբս. գա՛մ առ ձեզ։
18. Ձեզ որբ չեմ թողնի, կը գամ ձեզ մօտ:
18 Ձեզ որբ չեմ թողուր, կու գամ ձեզի։
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14:1818: Не оставлю вас сиротами; приду к вам.
14:18  οὐκ ἀφήσω ὑμᾶς ὀρφανούς, ἔρχομαι πρὸς ὑμᾶς.
14:18. Οὐκ (Not) ἀφήσω (I-shall-send-off) ὑμᾶς (to-ye) ὀρφανούς , ( to-orphaned ," ἔρχομαι ( I-come ) πρὸς (toward) ὑμᾶς. (to-ye)
14:18. non relinquam vos orfanos veniam ad vosI will not leave you orphans: I will come to you.
18. I will not leave you desolate: I come unto you.
14:18. I will not leave you orphans. I will return to you.
14:18. I will not leave you comfortless: I will come to you.
I will not leave you comfortless: I will come to you:

18: Не оставлю вас сиротами; приду к вам.
14:18  οὐκ ἀφήσω ὑμᾶς ὀρφανούς, ἔρχομαι πρὸς ὑμᾶς.
14:18. non relinquam vos orfanos veniam ad vos
I will not leave you orphans: I will come to you.
14:18. I will not leave you orphans. I will return to you.
14:18. I will not leave you comfortless: I will come to you.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Отсюда начинается третье утешение (18-21: ст.), состоящее в обетовании свидания Христа с апостолами. Господь ненадолго оставит учеников Своих сиротами: Он придет к ним - придет, прежде всего, после воскресения Своего (20:19, 26), а потом в тех явлениях внутренней жизни апостолов, в которых апостолы, действительно, видели перед своими духовными очами Сына Божия (см. Гал. 2:20). Некоторые (отцы западной Церкви и новейшие толкователи, напр., Цан), понимают это место, как пророчество о втором пришествии Христовом для суда над миром, с таким толкованием нельзя согласиться, потому что при втором пришествии Господь придет в мир вообще, а не только к ученикам Своим. Более вероятности имеет объяснение (еп. Михаила), что здесь разумеется пришествие Христа в Духе Святом, но и это предположение не совсем подходящее, потому что при нем утрачивается особенный характер третьего утешения, отличающий его от второго.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 I will not leave you comfortless: I will come to you. 19 Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. 20 At that day ye shall know that I am in my Father, and ye in me, and I in you. 21 He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. 22 Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? 23 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. 24 He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father's which sent me.

When friends are parting, it is a common request they make to each other, "Pray let us hear from you as often as you can:" this Christ engaged to his disciples, that out of sight they should not be out of mind.

I. He promises that he would continue his care of them (v. 18): "I will not leave you orphans, or fatherless; for, though I leave you, yet I leave you this comfort, I will come to you." His departure from them was that which grieved them; but it was not so bad as they apprehended, for it was neither total nor final. 1. Not total. "Though I leave you without my bodily presence, yet I do not leave you without comfort." Though children, and left little, yet they had received the adoption of sons, and his Father would be their Father, with whom those who otherwise would be fatherless find mercy. Note, The case of true believers, though sometimes it may be sorrowful, is never comfortless, because they are never orphans: for God is their Father, who is an everlasting Father. 2. Not final: I will come to you, erchomai--I do come; that is, (1.) "I will come speedily to you at my resurrection, I will not be long away, but will be with you again in a little time." He had often said, The third day I will rise again. (2.) "I will be coming daily to you in my Spirit;" in the tokens of his love, and visits of his grace, he is still coming. (3.) "I will come certainly at the end of time; surely I will come quickly to introduce you into the joy of your Lord." Note, The consideration of Christ's coming to us saves us from being comfortless in his removals from us; for, if he depart for a season, it is that we may receive him for ever. Let this moderate our grief, The Lord is at hand.

II. He promises that they should continue their acquaintance with him and interest in him (v. 19, 20): Yet a little while, and the world sees me no more, that is, Now I am no more in the world. After his death, the world saw him no more, for, though he rose to life, he never showed himself to all the people, Acts x. 41. The malignant world thought they had seen enough of him, and cried, Away with him; crucify him; and so shall their doom be; they shall see him no more. Those only that see Christ with an eye of faith shall see him for ever. The world sees him no more till his second coming; but his disciples have communion with him in his absence.

1. You see me, and shall continue to see me, when the world sees me no more. They saw him with their bodily eyes after his resurrection, for he showed himself to them by many infallible proofs, Acts i. 8. And then were the disciples glad when they saw the Lord. They saw him with an eye of faith after his ascension, sitting at God's right hand, as Lord of all; saw that in him which the world saw not.

2. Because I live, you shall live also. That which grieved them was, that their Master was dying, and they counted upon nothing else but to die with him. No, saith Christ, (1.) I live; this the great God glories in, I live, saith the Lord, and Christ saith the same; not only, I shall live, as he saith of them, but, I do live; for he has life in himself, and lives for evermore. We are not comfortless, while we know that our Redeemer lives. (2.) Therefore you shall live also. Note, The life of Christians is bound up in the life of Christ; as sure and as long as he lives, those that by faith are united to him shall live also; they shall live spiritually, a divine life in communion with God. This life is hid with Christ; if the head and root live, the members and branches live also. They shall live eternally; their bodies shall rise in the virtue of Christ's resurrection; it will be well with them in the world to come. It cannot but be well with all that are his, Isa. xxvi. 19.

3. You shall have the assurance of this (v. 20): At that day, when I am glorified, when the Spirit is poured out, you shall know more clearly and certainly than you do now that I am in my Father, and you in me, and I in you. (1.) These glorious mysteries will be fully known in heaven; At that day, when I shall receive you to myself, you shall know perfectly that which now you see through a glass darkly. Now it appears not what we shall be, but then it will appear what we were. (2.) They were more fully known after the pouring out of the Spirit upon the apostles; at that day divine light should shine, and their eyes should see more clearly, their knowledge should greatly advance and increase then, would become more extensive and more distinct, and like the blind man's at the second touch of Christ's hand, who at first only saw men as trees walking. (3.) They are known by all that receive the Spirit of truth, to their abundant satisfaction, for in the knowledge of this is founded their fellowship with the Father and his Son Jesus Christ. They know, [1.] That Christ is in the Father, is one with the Father, by their experience of what he has wrought for them and in them; they find what an admirable consent and harmony there is between Christianity and natural religion, that that is grafted into this, and so they know that Christ is in the Father. [2.] That Christ is in them; experienced Christians know by the Spirit that Christ abides in them, 1 John iii. 24. [3.] That they are in Christ, for the relation is mutual, and equally near on both sides, Christ in them and they in Christ, which speaks an intimate and inseparable union; in the virtue of which it is that because he lives they shall live also. Note, First, Union with Christ is the life of believers; and their relation to him, and to God through him, is their felicity. Secondly, The knowledge of this union is their unspeakable joy and satisfaction; they were now in Christ, and he in them, but he speaks of it as a further act of grace that they should know it, and have the comfort of it. An interest in Christ and the knowledge of it are sometimes separated.

III. He promises that he would love them, and manifest himself to them, v. 21-24. Here observe,

1. Who they are whom Christ will look upon, and accept, as lovers of him; those that have his commandments, and keep them. By this Christ shows that the kind things he here said to his disciples were intended not for those only that were now his followers, but for all that should believe in him through their word. Here is, (1.) The duty of those who claim the dignity of being disciples. Having Christ's commandments, we must keep them; as Christians in name and profession we have Christ's commandments, we have them sounding in our ears, written before our eyes, we have the knowledge of them; but this is not enough; would we approve ourselves Christians indeed, we must keep them. Having them in our heads, we must keep them in our hearts and lives. (2.) The dignity of those that do the duty of disciples. They are looked upon by Christ to be such as love him. Not those that have the greatest wit and know how to talk for him, but those that keep his commandments. Note, The surest evidence of our love to Christ is obedience to the laws of Christ. Such is the love of a subject to his sovereign, a dutiful, respectful, obediential love, a conformity to his will, and satisfaction in his wisdom.

2. What returns he will make to them for their love; rich returns; there is no love lost upon Christ. (1.) They shall have the Father's love: He that loveth me shall be loved of my Father. We could not love God if he did not first, out of his good-will to us, give us his grace to love him; but there is a love of complacency promised to those that do love God, Prov. viii. 17. He loves them, and lets them know that he loves them, smiles upon them, and embraces them. God so loves the Son as to love all those that love him. (2.) They shall have Christ's love: And I will love him, as God-man, as Mediator. God will love him as a Father, and I will love him as a brother, an elder brother. The Creator will love him, and be the felicity of his being; the Redeemer will love him, and be the protector of his well-being. In the nature of God, nothing shines more brightly than this, that God is love. And in the undertaking of Christ nothing appears more glorious than this, that he loved us. Now both these loves are the crown and comfort, the grace and glory, which shall be to all those that love the Lord Jesus Christ in sincerity. Christ was now leaving his disciples, but promises to continue his love to them; for he not only retains a kindness for believers, though absent, but is doing them kindness while absent, for he bears them on his heart, and ever lives interceding for them. (3.) They shall have the comfort of that love: I will manifest myself to him. Some understand it of Christ's showing himself alive to his disciples after his resurrection; but, being promised to all that love him and keep his commandments, it must be construed so as to extend to them. There is a spiritual manifestation of Christ and his love made to all believers. When he enlightens their minds to know his love, and the dimensions of it (Eph. iii. 18, 19), enlivens their graces, and draws them into exercise, and thus enlarges their comforts in himself--when he clears up the evidences of their interest in him, and gives them tokens of his love, experience of his tenderness, and earnests of his kingdom and glory,--then he manifests himself to them; and Christ is manifested to none but those to whom he is pleased to manifest himself.

3. What occurred upon Christ's making this promise.

(1.) One of the disciples expresses his wonder and surprise at it, v. 22. Observe, [1.] Who it was that said this--Judas, not Iscariot. Judah, or Judas, was a famous name; the most famous tribe in Israel was that of Judah; two of Christ's disciples were of that name: one of them was the traitor, the other was the brother of James (Luke vi. 16), one of those that were akin to Christ, Matt. xiii. 55. He is called Lebbeus and Thaddeus, was the penman of the last of the epistles, which in our translation, for distinction's sake, we call the epistle of Jude. This was he that spoke here. Observe, First, There was a very good man, and a very bad man, called by the same name; for names commend us not to God, nor do they make men worse. Judas the apostle was never the worse, nor Judas the apostate ever the better, for being namesakes. But, Secondly, The evangelist carefully distinguishes between them; when he speaks of this pious Judas, he adds, not Iscariot. Take heed of mistaking; let us not confound the precious and the vile. [2.] What he said--Lord how is it? which intimates either, First, the weakness of his understanding. So some take it. He expected the temporal kingdom of the Messiah, that it should appear in external pomp and power, such as all the world would wonder after. "How, then," thinks he, "should it be confined to us only?" ti gegonen--"what is the matter now, that thou wilt not show thyself openly as is expected, that the Gentiles may come to thy light, and kings to the brightness of thy rising?" Note, We create difficulties to ourselves by mistaking the nature of Christ's kingdom, as if it were of this world. Or, Secondly, as expressing the strength of his affections, and the humble and thankful sense he had of Christ's distinguishing favours to them: Lord, how is it? He is amazed at the condescensions of divine grace, as David, 2 Sam. vii. 18. What is there in us to deserve so great a favour? Note, 1. Christ's manifesting himself to his disciples is done in a distinguishing way-to them, and not to the world that sits in darkness; to the base, and not to the mighty and noble; to babes, and not to the wise and prudent. Distinguishing favours are very obliging; considering who are passed by, and who are pitched upon. 2. It is justly marvellous in our eyes; for it is unaccountable, and must be resolved into free and sovereign grace. Even so, Father, because it seemed good unto thee.

(2.) Christ, in answer hereto, explains and confirms what he had said, v. 23, 24. He overlooks what infirmity there was in what Judas spoke, and goes on with his comforts.

[1.] He further explains the condition of the promise, which was loving him, and keeping his commandments. And, as to this, he shows what an inseparable connection there is between love and obedience; love is the root, obedience is the fruit. First, Where a sincere love to Christ is in the heart, there will be obedience: "If a man love me indeed, that love will be such a commanding constraining principle in him, that, no question, he will keep my words." Where there is true love to Christ there is a value for his favour, a veneration for his authority, and an entire surrender of the whole man to his direction and government. Where love is, duty follows of course, is easy and natural, and flows from a principle of gratitude. Secondly, On the other hand, where there is no true love to Christ there will be no care to obey him: He that loveth me not keepeth not my sayings, v. 24. This comes in here as a discovery of those that do not love Christ; whatever they pretend, certainly those do not love him that believe not his truths, and obey not his laws, to whom Christ's sayings are but as idle tales, which he heeds not, or hard sayings, which he likes not. It is also a reason why Christ will not manifest himself to the world that doth not love him, because they put this affront upon him, not to keep his sayings; why should Christ be familiar with those that will be strange to him?

[2.] He further explains the promise (v. 23): If a man thus love me, I will manifest myself to him. First, My Father will love him; this he had said before (v. 21), and here repeats it for the confirming of our faith; because it is hard to imagine that the great god should make those the objects of his love that had made themselves vessels of his wrath. Jude wondered that Christ should manifest himself to them; but this answers it, "If my Father love you, why should not I be free with you?" Secondly, We will come unto him, and make our abode with him. This explains the meaning of Christ's manifesting himself to him, and magnifies the favour. 1. Not only,I will, but, We will, I and the Father, who, in this, are one. See v. 9. The light and love of God are communicated to man in the light and love of the Redeemer, so that wherever Christ is formed the image of God is stamped. 2. Not only, "I will show myself to him at a distance," but, "We will come to him, to be near him, to be with him," such are the powerful influences of divine graces and comforts upon the souls of those that love Christ in sincerity. 3. Not only, "I will give him a transient view of me, or make him a short and running visit," but, We will take up our abode with him which denotes complacency in him and constancy to him. God will not only love obedient believers, but he will take a pleasure in loving them, will rest in love to them, Zeph. iii. 17. He will be with them as at his home.

[3.] He gives a good reason both to bind us to observe the condition and encourage us to depend upon the promise. The word which you hear is not mine, but his that sent me, v. 24. To this purport he had often spoken (ch. vii. 16; viii. 28; xii. 44), and here it comes in very pertinently. First, the stress of duty is laid upon the precept of Christ as our rule, and justly, for that word of Christ which we are to keep is the Father's word, and his will the Father's will. Secondly, The stress of our comfort is laid upon the promise of Christ. But forasmuch as, in dependence upon that promise, we must deny ourselves, and take up our cross, and quit all, it concerns us to enquire whether the security be sufficient for us to venture our all upon; and this satisfies us that it is, that the promise is not Christ's bare word, but the Father's which sent him, which therefore we may rely upon.
Adam Clarke: Commentary on the Bible - 1831
14:18: I will not leave you comfortless - Literally, orphans. The original word ορφανος, is by some derived from ορφνος, obscure, dark, because, says Mintert, an orphan (one deprived of father and mother) is little esteemed, neglected, and is obliged to wander about in obscurity and darkness. Others derive it from the Hebrew חרף charaph, to strip or make bare, despoil, because such a child is destitute of comfort, direction, and support, and is a prey to misery and disease, to sin and to death.
The disciples of a particular teacher among the Hebrews called him father; his scholars were called his children, and, on his death, were considered as orphans. Christ calls his disciples children, beloved children, Joh 13:33; and, now that he is about to be removed from them by death, he assures them that they shall not be left fatherless, or without a teacher; for in a little time he should come again, (rise from the dead), and, after his ascension, they should be made partakers of that Spirit which would be their comforter, advocate, teacher, and guide for ever.
Albert Barnes: Notes on the Bible - 1834
14:18: Comfortless - Greek, "orphans." Jesus here addresses them as children, Joh 13:33. He says that he would show them the kindness of a parent, and, though he was going away, he would provide for their future welfare. And even while he was absent, yet they would sustain to him still the relation of children. Though he was to die, yet he would live again; though absent in body, yet he would be present with them by his Spirit; though he was to go away to heaven, yet he would return again to them. See Joh 14:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:18: will not: Joh 14:16, Joh 14:27, Joh 16:33; Psa 23:4; Isa 43:1, Isa 51:12, Isa 66:11-13; Co2 1:2-6; Th2 2:16; Heb 2:18
comfortless: or, orphans, Lam 5:3; Hos 14:3
will come: Joh 14:3, Joh 14:28; Psa 101:2; Hos 6:3; Mat 18:20, Mat 28:20
John Gill
14:18 I will not leave you comfortless,.... Gr. "orphans", or "fatherless". Christ stands in the relation of a Father to his people, and they are his children, his spiritual seed and offspring; and so the disciples might fear, that as Christ was going from them, they should be left as children without a father, in a very desolate and comfortless, condition: to support them against these fears, Christ promises that he would not leave them thus, at least not long:
I will come to you; in a very short time, as he did; for on the third day he rose again from the dead, and appeared to them, which filled them with great joy. So among the Jews, disciples, and the world too, are represented as fatherless, when their doctors and wise men are removed by death. Says R. Aba, (x) and so sometimes others, concerning R. Simeon ben Jochai,
"woe to the world when thou shall go out of it, woe to the generation that shall be in the world when thou shall remove from them, , "and they shall be left fatherless by thee".''
And in another place (y);
"afterwards R. Akiba went out and cried, and his eyes flowed with water, and he said, woe Rabbi, woe Rabbi, for the world is left, "fatherless by thee".''
(x) Zohar in Num fol. 96. 3. & in Lev. fol. 42. 3. & in Exod. fol. 10. 3. & 28. 3. (y) Midrash Hannealam in Zohar in Gen. fol. 65. 4.
John Wesley
14:18 I will not leave you orphans - A word that is elegantly applied to those who have lost any dear friend. I come to you - What was certainly and speedily to be, our Lord speaks of as if it were already.
Robert Jamieson, A. R. Fausset and David Brown
14:18 I will not leave you comfortless--in a bereaved and desolate condition; or (as in Margin) "orphans."
I will come to you--"I come" or "am coming" to you; that is, plainly by the Spirit, since it was to make His departure to be no bereavement.
14:1914:19: Փոքր մեւս եւս, եւ աշխարհս ո՛չ եւս տեսանէ զիս. բայց դուք տեսանիցէք զիս. զի ես կենդանի՛ եմ, եւ դուք՝ կենդանի՛ լինելոց էք[1917]։ [1917] Ոմանք. Եւ աշխարհս ոչ տեսանէ զիս. բայց դուք տեսանէք զիս։
19. Մի փոքր ժամանակ եւս, եւ այս աշխարհը ինձ չի տեսնի, բայց դուք ինձ կը տեսնէք, որովհետեւ ես կենդանի եմ, եւ դուք կենդանի էք լինելու:
19 Քիչ մը ատենէն ա՛լ աշխարհ զիս պիտի չտեսնէ. բայց դուք պիտի տեսնէք զիս, վասն զի կենդանի եմ եւ դուք կենդանի պիտի ըլլաք։
Փոքր մեւս եւս` եւ աշխարհս ոչ եւս տեսանէ զիս, բայց դուք տեսանիցէք զիս, զի ես կենդանի եմ, եւ դուք կենդանի լինելոց էք:

14:19: Փոքր մեւս եւս, եւ աշխարհս ո՛չ եւս տեսանէ զիս. բայց դուք տեսանիցէք զիս. զի ես կենդանի՛ եմ, եւ դուք՝ կենդանի՛ լինելոց էք[1917]։
[1917] Ոմանք. Եւ աշխարհս ոչ տեսանէ զիս. բայց դուք տեսանէք զիս։
19. Մի փոքր ժամանակ եւս, եւ այս աշխարհը ինձ չի տեսնի, բայց դուք ինձ կը տեսնէք, որովհետեւ ես կենդանի եմ, եւ դուք կենդանի էք լինելու:
19 Քիչ մը ատենէն ա՛լ աշխարհ զիս պիտի չտեսնէ. բայց դուք պիտի տեսնէք զիս, վասն զի կենդանի եմ եւ դուք կենդանի պիտի ըլլաք։
zohrab-1805▾ eastern-1994▾ western am▾
14:1919: Еще немного, и мир уже не увидит Меня; а вы увидите Меня, ибо Я живу, и вы будете жить.
14:19  ἔτι μικρὸν καὶ ὁ κόσμος με οὐκέτι θεωρεῖ, ὑμεῖς δὲ θεωρεῖτέ με, ὅτι ἐγὼ ζῶ καὶ ὑμεῖς ζήσετε.
14:19. ἔτι (If-to-a-one) μικρὸν (to-small) καὶ (and) ὁ (the-one) κόσμος (a-configuration) με (to-me) οὐκέτι (not-if-to-a-one) θεωρεῖ, (it-surveileth-unto) ὑμεῖς (ye) δὲ (moreover) θεωρεῖτέ (ye-surveil-unto) με, (to-me) ὅτι (to-which-a-one) ἐγὼ (I) ζῶ (I-life-unto) καὶ (and) ὑμεῖς (ye) ζήσετε. (ye-shall-life-unto)
14:19. adhuc modicum et mundus me iam non videt vos autem videtis me quia ego vivo et vos vivetisYet a little while and the world seeth me no more. But you see me: because I live, and you shall live.
19. Yet a little while, and the world beholdeth me no more; but ye behold me: because I live, ye shall live also.
14:19. Yet a little while and the world will not see me any longer. But you will see me. For I live, and you shall live.
14:19. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also.
Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also:

19: Еще немного, и мир уже не увидит Меня; а вы увидите Меня, ибо Я живу, и вы будете жить.
14:19  ἔτι μικρὸν καὶ ὁ κόσμος με οὐκέτι θεωρεῖ, ὑμεῖς δὲ θεωρεῖτέ με, ὅτι ἐγὼ ζῶ καὶ ὑμεῖς ζήσετε.
14:19. adhuc modicum et mundus me iam non videt vos autem videtis me quia ego vivo et vos vivetis
Yet a little while and the world seeth me no more. But you see me: because I live, and you shall live.
14:19. Yet a little while and the world will not see me any longer. But you will see me. For I live, and you shall live.
14:19. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Мир, т. е. неверующие во Христа, скоро уже потеряет возможность видеть Христа, потому что мир смотрит только чувственными очами, а Христос удалится из мира чувственно-наблюдаемых явлений. Напротив, верующие, у которых раскрыты духовные очи для наблюдения явлений сверхчувственных, увидят Христа или будут продолжать его видеть, несмотря на то, что Он удалится от них. Причина этого заключается в том, что Христос, как истинно живой (zw), живет непрерывно, вечно, и смерть не может прервать Его жизни. Мало того, Он и ученикам своим дарует такую жизнь, какая находится в Нем (kai umeiV zhsete).
Adam Clarke: Commentary on the Bible - 1831
14:19: Because I live - As surely as I shall rise from the dead, so shall ye. My resurrection shall be the proof and pledge of yours. And because I live a life of intercession for you at the right hand of God, ye shall live a life of grace and peace here, and a life of glory hereafter.
Albert Barnes: Notes on the Bible - 1834
14:19: A little while - This was the day before his death.
Seeth me no more - No more until the day of judgment. The men of the world would not see him visibly, and they had not the eye of faith to discern him.
But ye see me - Ye shall continue to see me by faith, even when the world cannot. You will continue to see me by the eye of faith as still your gracious Saviour and Friend.
Because I live - Though the Saviour was about to die, yet was he also about to be raised from the dead. He was to continue to live, and though absent from them, yet he would feel the same interest in their welfare as when he was with them on earth. This expression does not refer "particularly" to his "resurrection," but his "continuing to live." He had a nature which could not die. As Mediator also he would be raised and continue to live: and he would have both power and inclination to give them also life, to defend them, and bring them with him.
Ye shall live also - This doubtless refers to their future life. And we learn from this:
1. That the life of the Christian depends on that of Christ. They are united; and if they were separated, the Christian could neither enjoy spiritual life here nor eternal joy hereafter.
2. The fact that Jesus lives is a pledge that all who believe in him shall he saved. He has power over all our spiritual foes, and he can deliver us from the hands of our enemies, and from all temptations and trials.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:19: a little: Joh 7:33, Joh 8:21, Joh 12:35, Joh 13:33, Joh 16:16, Joh 16:22
because: Joh 14:6, Joh 6:56-58, Joh 11:25; Rom 5:10, Rom 8:34; Co1 15:20, Co1 15:45; Co2 4:10-12; Col 3:3, Col 3:4; Heb 7:25; Jo1 1:1-3
John Gill
14:19 Yet a little while, and the world seeth me no more,.... The men of the world now see me with their bodily eyes, which is all the sight they have of me; and this they will be deprived of in a very little time; they will see me no more until the time that I shall come in the clouds of heaven to judge the world; and then every eye shall see me:
but ye see me; ye see me now, and shall see me after my resurrection, as they did; for then he appeared alive and conversed with them for forty days; and when he ascended into heaven, and sat down at the right hand of God, they saw him by faith crowned with glory and honour; and will see him as he is when he comes a second time to take them to himself in glory.
Because I live, ye shall believe also: Christ lives as God, as man, and as Mediator: as God, he lives the same life his Father does, partaking of the same nature, and possessing the same perfections; so he lived from everlasting, and will live to everlasting; as man, he lived first a private, and then a public life, attended with meanness, reproaches, sorrows, and sufferings; a life which was filled up with acts of devotion and piety to God, and with doing good to the bodies and souls of men; he lived in all obedience to the law of God, and at last endured the penalty of that law, in the room and stead of his people; when his life was taken away for a while, and then taken up by him again; and now, as man, he lives, and lives for evermore. As Mediator, he has his life from the Father, which is dependent upon him, by whom he was set up in an office capacity from everlasting; and as such will live to everlasting, to see the travail of his soul, the fruit of his sufferings, to make intercession for his people, and to rule until all enemies are made his footstool. And his people "live also", which is to be understood, not of the preservation of his disciples from dying with him, when he died; for then it should rather have been said, "because I die, ye shall live": nor of the continuance of their natural life in this world; for the saints are not to live always here; nor do they desire it, nor is it proper they should; death is for their advantage; it is a blessing to them. Though these words may be understood of a corporeal life, which they shall live after the resurrection; for though they die, they shall live again, and never die more; they shall not only live and reign with Christ a thousand years, but to all eternity. They also live a spiritual life now; a life of grace and holiness from Christ; a life of faith on him, and sometimes of communion with him, and desire to live to his honour and glory; and shall hereafter live an eternal life of perfection and pleasure, with Father, Son, and Spirit, for evermore. Now between these two lives, the life of Christ, and his people, there is a close connection; the one is dependent on the other, and secured by the other: "because I live, ye shall live also"; the spiritual life of a believer is from Christ, and is maintained by him; the same which is in the head, is in the members; yea, it is not so much they that live, as Christ that lives in them, and therefore their life can never be lost; it is bound up in the bundle of life with Christ, and is hid safe and secure with him in God, and so out of the reach both of men and devils. The corporeal life of the saints after death, in the resurrection morn, springs from, and is secured by the life of Christ: his resurrection from the dead is the pattern and pledge of theirs; he undertook to raise them from the dead, and will do it; as sure as his dead body is raised and lives, so sure shall theirs; their bodies, as well as their souls, are united to Christ; and by virtue of this union, which death does not, and cannot dissolve, they shall be raised and live again. They are in Christ whilst they are dead; and because they are "the dead in Christ", they shall "rise first". Their eternal life is in the hands of Christ, and when he, who is the true God, and their eternal life, shall appear, they shall appear with him in glory.
John Wesley
14:19 But ye see me - That is, ye shall certainly see me. Because I live, ye shall live also - Because I am the living One in my Divine nature, and shall rise again in my human nature, and live for ever in heaven: therefore ye shall live the life of faith and love on earth, and hereafter the life of glory.
Robert Jamieson, A. R. Fausset and David Brown
14:19 world seeth--beholdeth.
me no more, but ye see--behold.
me--His bodily presence, being all the sight of Him which "the world" ever had, or was capable of, it "beheld Him no more" after His departure to the Father; but by the coming of the Spirit, the presence of Christ was not only continued to His spiritually enlightened disciples, but rendered far more efficacious and blissful than His bodily presence had been before the Spirit's coming.
because I live--not "shall live," only when raised from the dead; for it is His unextinguishable, divine life of which He speaks, in view of which His death and resurrection were but as shadows passing over the sun's glorious disk. (Compare Lk 24:5; Rev_ 1:18, "the Living One"). And this grand saying Jesus uttered with death immediately in view. What a brightness does this throw over the next clause, "ye shall live also!" "Knowest thou not," said LUTHER to the King of Terrors, "that thou didst devour the Lord Christ, but wert obliged to give Him back, and wert devoured of Him? So thou must leave me undevoured because I abide in Him, and live and suffer for His name's sake. Men may hunt me out of the world--that I care not for--but I shall not on that account abide in death. I shall live with my Lord Christ, since I know and believe that He liveth!" (quoted in STIER).
14:2014:20: Յայնմ աւուր գիտասջիք դուք, զի ես ՚ի Հօ՛ր իմում, եւ դուք յիս, եւ ես ՚ի ձեզ։
20. Այն օրը դուք պիտի իմանաք, որ ես իմ Հօր մէջ եմ, եւ դուք՝ իմ մէջ. ու ես՝ ձեր մէջ:
20 Այն օրը պիտի գիտնաք թէ ես իմ Հօրս մէջն եմ եւ դուք իմ մէջս, ես ալ ձեր մէջը։
Յայնմ աւուր գիտասջիք դուք, զի ես ի Հօր իմում, եւ դուք յիս, եւ ես ի ձեզ:

14:20: Յայնմ աւուր գիտասջիք դուք, զի ես ՚ի Հօ՛ր իմում, եւ դուք յիս, եւ ես ՚ի ձեզ։
20. Այն օրը դուք պիտի իմանաք, որ ես իմ Հօր մէջ եմ, եւ դուք՝ իմ մէջ. ու ես՝ ձեր մէջ:
20 Այն օրը պիտի գիտնաք թէ ես իմ Հօրս մէջն եմ եւ դուք իմ մէջս, ես ալ ձեր մէջը։
zohrab-1805▾ eastern-1994▾ western am▾
14:2020: В тот день узнаете вы, что Я в Отце Моем, и вы во Мне, и Я в вас.
14:20  ἐν ἐκείνῃ τῇ ἡμέρᾳ γνώσεσθε ὑμεῖς ὅτι ἐγὼ ἐν τῶ πατρί μου καὶ ὑμεῖς ἐν ἐμοὶ κἀγὼ ἐν ὑμῖν.
14:20. ἐν (In) ἐκείνῃ (unto-the-one-thither) τῇ (unto-the-one) ἡμέρᾳ (unto-a-day) ὑμεῖς (ye) γνώσεσθε (ye-shall-acquaint) ὅτι (to-which-a-one) ἐγὼ (I) ἐν (in) τῷ (unto-the-one) πατρί (unto-a-Father) μου (of-me) καὶ (and) ὑμεῖς (ye) ἐν (in) ἐμοὶ (unto-ME) κἀγὼ (and-I) ἐν (in) ὑμῖν. (unto-ye)
14:20. in illo die vos cognoscetis quia ego sum in Patre meo et vos in me et ego in vobisIn that day you shall know that I am in my Father: and you in me, and I in you.
20. In that day ye shall know that I am in my Father, and ye in me, and I in you.
14:20. In that day, you shall know that I am in my Father, and you are in me, and I am in you.
14:20. At that day ye shall know that I [am] in my Father, and ye in me, and I in you.
At that day ye shall know that I [am] in my Father, and ye in me, and I in you:

20: В тот день узнаете вы, что Я в Отце Моем, и вы во Мне, и Я в вас.
14:20  ἐν ἐκείνῃ τῇ ἡμέρᾳ γνώσεσθε ὑμεῖς ὅτι ἐγὼ ἐν τῶ πατρί μου καὶ ὑμεῖς ἐν ἐμοὶ κἀγὼ ἐν ὑμῖν.
14:20. in illo die vos cognoscetis quia ego sum in Patre meo et vos in me et ego in vobis
In that day you shall know that I am in my Father: and you in me, and I in you.
14:20. In that day, you shall know that I am in my Father, and you are in me, and I am in you.
14:20. At that day ye shall know that I [am] in my Father, and ye in me, and I in you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: В этот день. Господь этим выражением обозначает не один какой-либо день, а все время деятельности апостолов при новых условиях, в каких они очутились после воскресения Христа и сошествия Святого Духа в Пятидесятницу. Видеть здесь, как Гольцман, указание на всю историю существования Церкви Христовой до конца мира, - нельзя, потому что при этом утрачивается специальное отношение этого утешения к апостолам, а ведь оно и имело, главным образом, в виду их, а не верующих всех последующих эпох.

Узнаете вы, что Я в Отце.. . Знание здесь имеется в виду опытное или основанное на опыте. Это познание апостолы получат из явлений Христа по воскресении (20:21; Деян. 1:3), из показания или свидетельства Ангелов, явившихся тотчас по воскресении и вознесении Христа, и, наконец, из собственного внутреннего опыта апостолов, которые почувствовали после воскресения Христа, что существует теснейшее общение между Христом и Отцом, и между ними и Христом.
Adam Clarke: Commentary on the Bible - 1831
14:20: That I am in my Father - After my resurrection, ye shall be more fully convinced of this important truth, that I and the Father are One; for I will live in you by the energy of my Spirit, and ye shall live in me by faith, love, and obedience.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:20: ye shall: Joh 14:10, Joh 10:38, Joh 17:7, Joh 17:11, Joh 17:21-23, Joh 17:26; Co2 5:19; Col 1:19, Col 2:9
ye in: Joh 6:56, Joh 15:5-7; Rom 8:1, Rom 16:7; Co1 1:30; Co2 5:17, Co2 12:2, Co2 13:5; Gal 2:20; Eph 2:10; Col 1:27; Jo1 4:12
Geneva 1599
14:20 At that day ye shall know that I [am] (i) in my Father, and ye in me, and I in you.
(i) The Son is in the Father in such a way that he is of one selfsame substance with the Father, but he is in his disciples in a different way, as an aider and helper of them.
John Gill
14:20 At that day ye shall know,.... The things they should know, or the objects of knowledge are,
that I am in my Father; in his bosom, in union with him, partaker of the same nature, perfections, and glory with him, and equal to him:
and you in me: that they were in union with him as the branches in the vine, and as the members are in the head, and how they were loved in him, chosen in him, righteous in him, risen with him, and made to sit together in heavenly places in him:
and I in you; formed in their hearts, living in them, dwelling in them, as in his temples, and filling them with grace and glory. The knowledge of these things promised, designs a more clear and distinct knowledge of them; something of them was known already, but not so perfectly as should be hereafter; and this does not suppose that these unions between the Father and Christ, and between Christ and his people, shall then begin to be; for as the union between the Father and the Son is as eternal as themselves; so the union between Christ and his people, as he is the head and representative of them, is as early as his investiture with the office of a Mediator, and his suretyship engagements for them, which were from eternity; and are the ground, and foundation of his being in them, and they in him in the effectual calling; nor does it suggest that they shall begin to be known; only that they shall be known in a more perfect manner: the time when this will be, is "at that day": meaning either when he should "live" in the body again, be raised from the dead, when he should he declared to be the Son of God with power, when it would appear, that he had the same power with the Father, by raising himself from the dead, and when he would rise as a public head representing them, for their justification, and they should see themselves justified and discharged in him; or the day of "Pentecost", when "the Spirit of truth", he promises to pray for, should come to them in an extraordinary manner, and lead them into the knowledge of these things; or the last day, the resurrection morn, when, by virtue of union to Christ, the saints shall rise and "live" with him for ever, and shall have a perfect knowledge of these several unions; see Jn 17:21.
John Wesley
14:20 At that day - When ye see me after my resurrection; but more eminently at the day of pentecost.
Robert Jamieson, A. R. Fausset and David Brown
14:20 At that day--of the Spirit's coming.
ye shall know that I am in my Father, ye in me, I in you--(See on Jn 17:22-23).
14:2114:21: Որ ունի զպատուիրանս իմ՝ եւ պահէ զնոսա, նա՛ է որ սիրէ զիս. եւ որ սիրէն զիս՝ սիրեսցի՛ ՚ի Հօրէ իմմէ. եւ ես սիրեցի՛ց զնա, եւ երեւեցուցի՛ց նմա զիս։
21. Ով իմ պատուիրաններն ընդունում եւ դրանք պահում է, նա՛ է, որ ինձ սիրում է. եւ ով ինձ սիրում է, պիտի սիրուի իմ Հօրից. ես էլ նրան պիտի սիրեմ եւ ինձ պիտի յայտնեմ նրան»:
21 Ան որ իմ պատուէրներս կը բռնէ ու կը պահէ զանոնք, անիկա է զիս սիրողը եւ ան որ զիս կը սիրէ՝ իմ Հօրմէս պիտի սիրուի ու ես զանիկա պիտի սիրեմ եւ ինքզինքս անոր պիտի յայտնեմ»։
Որ ունի զպատուիրանս իմ եւ պահէ զնոսա` նա է որ սիրէ զիս. եւ որ սիրէն զիս` սիրեսցի ի Հօրէ իմմէ. եւ ես սիրեցից զնա, եւ երեւեցուցից նմա զիս:

14:21: Որ ունի զպատուիրանս իմ՝ եւ պահէ զնոսա, նա՛ է որ սիրէ զիս. եւ որ սիրէն զիս՝ սիրեսցի՛ ՚ի Հօրէ իմմէ. եւ ես սիրեցի՛ց զնա, եւ երեւեցուցի՛ց նմա զիս։
21. Ով իմ պատուիրաններն ընդունում եւ դրանք պահում է, նա՛ է, որ ինձ սիրում է. եւ ով ինձ սիրում է, պիտի սիրուի իմ Հօրից. ես էլ նրան պիտի սիրեմ եւ ինձ պիտի յայտնեմ նրան»:
21 Ան որ իմ պատուէրներս կը բռնէ ու կը պահէ զանոնք, անիկա է զիս սիրողը եւ ան որ զիս կը սիրէ՝ իմ Հօրմէս պիտի սիրուի ու ես զանիկա պիտի սիրեմ եւ ինքզինքս անոր պիտի յայտնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
14:2121: Кто имеет заповеди Мои и соблюдает их, тот любит Меня; а кто любит Меня, тот возлюблен будет Отцем Моим; и Я возлюблю его и явлюсь ему Сам.
14:21  ὁ ἔχων τὰς ἐντολάς μου καὶ τηρῶν αὐτὰς ἐκεῖνός ἐστιν ὁ ἀγαπῶν με· ὁ δὲ ἀγαπῶν με ἀγαπηθήσεται ὑπὸ τοῦ πατρός μου, κἀγὼ ἀγαπήσω αὐτὸν καὶ ἐμφανίσω αὐτῶ ἐμαυτόν.
14:21. ὁ (The-one) ἔχων (holding) τὰς (to-the-ones) ἐντολάς (to-finishings-in) μου (of-me) καὶ (and) τηρῶν (keeping-unto) αὐτὰς (to-them) ἐκεῖνός (the-one-thither) ἐστιν (it-be) ὁ (the-one) ἀγαπῶν (excessing-off-unto) με: (to-me) ὁ (the-one) δὲ (moreover) ἀγαπῶν (excessing-off-unto) με (to-me) ἀγαπηθήσεται (it-shall-be-excessed-off-unto) ὑπὸ (under) τοῦ (of-the-one) πατρός (of-a-Father) μου, (of-me,"κἀγὼ (and-I) ἀγαπήσω (I-shall-excess-off-unto) αὐτὸν (to-it) καὶ (and) ἐμφανίσω (I-shall-manifest-in-to) αὐτῷ (unto-it) ἐμαυτόν. (to-myself)
14:21. qui habet mandata mea et servat ea ille est qui diligit me qui autem diligit me diligetur a Patre meo et ego diligam eum et manifestabo ei me ipsumHe that hath my commandments and keepeth them; he it is that loveth me. And he that loveth me shall be loved of my Father: and I will love him and will manifest myself to him.
21. He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself unto him.
14:21. Whoever holds to my commandments and keeps them: it is he who loves me. And whoever loves me shall be loved by my Father. And I will love him, and I will manifest myself to him.”
14:21. He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.
He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him:

21: Кто имеет заповеди Мои и соблюдает их, тот любит Меня; а кто любит Меня, тот возлюблен будет Отцем Моим; и Я возлюблю его и явлюсь ему Сам.
14:21  ὁ ἔχων τὰς ἐντολάς μου καὶ τηρῶν αὐτὰς ἐκεῖνός ἐστιν ὁ ἀγαπῶν με· ὁ δὲ ἀγαπῶν με ἀγαπηθήσεται ὑπὸ τοῦ πατρός μου, κἀγὼ ἀγαπήσω αὐτὸν καὶ ἐμφανίσω αὐτῶ ἐμαυτόν.
14:21. qui habet mandata mea et servat ea ille est qui diligit me qui autem diligit me diligetur a Patre meo et ego diligam eum et manifestabo ei me ipsum
He that hath my commandments and keepeth them; he it is that loveth me. And he that loveth me shall be loved of my Father: and I will love him and will manifest myself to him.
14:21. Whoever holds to my commandments and keeps them: it is he who loves me. And whoever loves me shall be loved by my Father. And I will love him, and I will manifest myself to him.”
14:21. He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Несколько расширяя здесь круг лиц, которые могут удостоиться, подобно апостолам, Его явлений, Христос говорит, что для того, чтобы быть достойным такого явления, нужно соблюдать заповеди Христа. В таком соблюдении заповедей человек проявляет свою любовь ко Христу, а за эту любовь он будет возлюблен и Отцом, и Христом, Который и будет такому человеку являться. "Искренно любящие не могут долго оставаться без свидания" (Архиепископ Иннокентий).
Adam Clarke: Commentary on the Bible - 1831
14:21: He it is that loveth me - See on Joh 14:15 (note).
And will manifest myself to him - All my faithful disciples shall see me after my resurrection; and I will manifest my power and goodness to all those who believe in and obey me, even to the end of the world.
Albert Barnes: Notes on the Bible - 1834
14:21: He that hath ... - This intimate union is further manifested by these facts:
1. That true love to Jesus will produce obedience. See Joh 14:15.
2. That those who love him will be loved of the Father, showing that there is a union between the Father and the Son.
3. That Jesus also will love them, evincing still the same union. Religion is love. The love of one holy being or object is the love of all. The kingdom of God is one. His people, though called by different names, are one. They are united to each other and to God, and the bond which unites the whole kingdom in one is love.
Will manifest myself to him - To manifest is to show, to make appear, to place before the eyes so that an object may be seen. This means that Jesus would so show himself to his followers that they should see and know that he was their Saviour. In what way this is done, see Joh 14:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:21: that hath: Joh 14:15, Joh 14:23, Joh 14:24, Joh 15:14; Gen 26:3-5; Deu 10:12, Deu 10:13, Deu 11:13, Deu 30:6-8; Psa 119:4-6; Jer 31:31, Jer 31:33, Jer 31:34; Eze 36:25-27; Luk 11:28; Co2 5:14, Co2 5:15; Jam 2:23, Jam 2:24; Jo1 2:5, Jo1 3:18-24, Jo1 5:3; Jo2 1:6; Rev 22:14
that loveth: Joh 14:23, Joh 15:9, Joh 15:10, Joh 16:27, Joh 17:23; Psa 35:27; Isa 62:2-5; Zep 3:17; Th2 2:16; Jo1 3:1
and will: Joh 14:18, Joh 14:22, Joh 14:23, Joh 16:14; Act 18:9-11, Act 22:18; Co2 3:18, Co2 4:6, Co2 12:8; Ti2 4:17, Ti2 4:18, Ti2 4:22; Jo1 1:1-3; Rev 2:17, Rev 3:20
Geneva 1599
14:21 He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will (k) manifest myself to him.
(k) I will show myself to him, and be known by him, as if he saw me with his eyes: but this showing of himself is not bodily, but spiritual, yet so plain that no other showing could be more evident.
John Gill
14:21 He that hath my commandments, and keepeth them,.... He that has not merely the external revelation of them in the Bible; but has them written on his heart, by the finger of the Spirit of God, and keeps them under the influence of grace and strength received from him:
he it is that loveth me: others may talk of loving Christ, but this is the man that truly does love him; for his observance of Christ's commands is a proof and evidence that he loves him not in word only, but in deed and in truth: and to encourage souls to love and obedience, Christ adds,
he that loveth me, shall be loved of my Father; not that love to is the cause, condition, or motive of the Father's love to his people; nor does his love to them begin when they begin to love Christ; but this expression denotes some further and greater manifestation of the Father's love to such persons, and shows how grateful to the Father are love and obedience to the Son:
and I will love him; which must be understood in the same manner; Christ does not begin to love his people when they begin to love, and obey him; their love and obedience to him, spring from his love to them; which love of his towards them was from everlasting: but this phrase signs a clearer discovery of his love to them, which passeth knowledge; and some fresh mark and token of his affection for them; and which is explained in the next clause:
and will manifest myself to him; not in a visible way, or in a corporeal form, as he did to his disciples after his resurrection; but in a spiritual manner, as when he makes himself known to his people in ordinances, and favours them with communion with him, and they see his beauty, his fulness, his grace and righteousness, his power, and his glory.
John Wesley
14:21 He that hath my commandments - Written in his heart. I will manifest myself to him - More abundantly.
Robert Jamieson, A. R. Fausset and David Brown
14:21 He that hath my commandments and keepeth them, &c.--(See on Jn 14:15).
my Father and I will love him--Mark the sharp line of distinction here, not only between the Divine Persons but the actings of love in Each respectively, towards true disciples.
14:2214:22: Ասէ ցնա Յուդա՝ ո՛չ Սկարիովտացին. Տէր՝ զի՞ եղեւ՝ զի մե՛զ յայտնելո՛ց ես զքեզ՝ եւ ո՛չ աշխարհի։
22. Յուդան (ոչ Իսկարիովտացին) ասաց նրան. «Տէ՛ր, ինչպէ՞ս եղաւ, որ քեզ պիտի յայտնես մեզ եւ ոչ թէ աշխարհին»:
22 Ըսաւ անոր Յուդա, ոչ Իսկարիովտացին. «Տէ՛ր, ի՞նչպէս կ’ըլլայ որ դուն ինքզինքդ մեզի պիտի յայտնես եւ ո՛չ թէ աշխարհի»։
Ասէ ցնա Յուդա (ոչ Իսկարիովտացին). Տէր, զի՞ եղեւ զի մեզ յայտնելոց ես զքեզ եւ ոչ աշխարհի:

14:22: Ասէ ցնա Յուդա՝ ո՛չ Սկարիովտացին. Տէր՝ զի՞ եղեւ՝ զի մե՛զ յայտնելո՛ց ես զքեզ՝ եւ ո՛չ աշխարհի։
22. Յուդան (ոչ Իսկարիովտացին) ասաց նրան. «Տէ՛ր, ինչպէ՞ս եղաւ, որ քեզ պիտի յայտնես մեզ եւ ոչ թէ աշխարհին»:
22 Ըսաւ անոր Յուդա, ոչ Իսկարիովտացին. «Տէ՛ր, ի՞նչպէս կ’ըլլայ որ դուն ինքզինքդ մեզի պիտի յայտնես եւ ո՛չ թէ աշխարհի»։
zohrab-1805▾ eastern-1994▾ western am▾
14:2222: Иуда--не Искариот--говорит Ему: Господи! что это, что Ты хочешь явить Себя нам, а не миру?
14:22  λέγει αὐτῶ ἰούδας, οὐχ ὁ ἰσκαριώτης, κύριε, [καὶ] τί γέγονεν ὅτι ἡμῖν μέλλεις ἐμφανίζειν σεαυτὸν καὶ οὐχὶ τῶ κόσμῳ;
14:22. Λέγει (It-fortheth) αὐτῷ (unto-it,"Ἰούδας, (an-Ioudas,"οὐχ (not) ὁ (the-one) Ἰσκαριώτης, (an-Iskariotan,"Κύριε, (Authority-belonged,"τί (what-one) γέγονεν (it-hath-had-come-to-become) ὅτι (to-which-a-one) ἡμῖν (unto-us) μέλλεις (thou-impend) ἐμφανίζειν (to-manifest-in-to) σεαυτὸν (to-thyself) καὶ (and) οὐχὶ (unto-not) τῷ (unto-the-one) κόσμῳ; (unto-a-configuration?"
14:22. dicit ei Iudas non ille Scariotis Domine quid factum est quia nobis manifestaturus es te ipsum et non mundoJudas saith to him, not the Iscariot: Lord, how is it that thou wilt manifest thyself to us, and not to the world?
22. Judas ( not Iscariot) saith unto him, Lord, what is come to pass that thou wilt manifest thyself unto us, and not unto the world?
14:22. Judas, not the Iscariot, said to him: “Lord, how does it happen that you will manifest yourself to us and not to the world?”
14:22. Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?
Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world:

22: Иуда--не Искариот--говорит Ему: Господи! что это, что Ты хочешь явить Себя нам, а не миру?
14:22  λέγει αὐτῶ ἰούδας, οὐχ ὁ ἰσκαριώτης, κύριε, [καὶ] τί γέγονεν ὅτι ἡμῖν μέλλεις ἐμφανίζειν σεαυτὸν καὶ οὐχὶ τῶ κόσμῳ;
14:22. dicit ei Iudas non ille Scariotis Domine quid factum est quia nobis manifestaturus es te ipsum et non mundo
Judas saith to him, not the Iscariot: Lord, how is it that thou wilt manifest thyself to us, and not to the world?
14:22. Judas, not the Iscariot, said to him: “Lord, how does it happen that you will manifest yourself to us and not to the world?”
14:22. Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Здесь речь Господа снова прерывается. Апостол Иуда, которого евангелист отличает от упомянутого в 13:30: Иуды Искариота, не понимает, почему Христос хочет явиться только апостолам. Очень вероятно, что Иуда усмотрел в предыдущих словах Христа указание на Его второе пришествие, которого ученики ожидали в непродолжительном времени, и поэтому ему казалось странным, что Христос при этом втором пришествии, которое Он Сам же изображал, как пришествие во славе (Мф. 25:31), явится только верующим в Него.

Об Апостоле Иуде (Иаковлеве) см. прим. к Мф. 10:10.

Некоторые (наприм., Сильченков) видят здесь указание не на апостола, а на брата Господня Иуду (Прощ. бес. с. 191), но с таким мнением нельзя согласиться, потому что во всей беседе Господь обращается только к апостолам, которых Он избрал (15:16,19), а братья Господни до Его воскресения не веровали в Него (7:5).
Adam Clarke: Commentary on the Bible - 1831
14:22: Judas - The same as Thaddeus and Lebbeus, the brother of James, and author of what is called the epistle of Jude.
How is it - Or, how can it be - τι γεγονεν, what is to happen? - on what account is it? Judas, who was probably thinking that the kingdom of Christ should extend over all the earth, wonders how this can be, and yet Christ manifest himself only to his disciples and not to the world, Joh 14:19. To this our Lord, in a more express manner than he had done before answers: -
Albert Barnes: Notes on the Bible - 1834
14:22: Judas saith unto him - This was the same as Lebbeus or Thaddeus. See Mat 10:3. He was the brother of James, and the author of the Epistle of Jude.
How is it ... - Probably Judas thought that he spake only of his resurrection, and he did not readily see how it could be that he could show himself to them, and not be seen also by others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:22: Judas: Mat 10:3, Lebbaeus, Thaddaeus, Mar 3:18, Thaddaeus, Luk 6:16; Act 1:13; Jde 1:1
how: Joh 3:4, Joh 3:9, Joh 4:11, Joh 6:52, Joh 6:60, Joh 16:17, Joh 16:18
Geneva 1599
14:22 (7) Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?
(7) We must not ask why the gospel is revealed to some rather than to others, but we must rather take heed that we embrace Christ who is offered unto us, and that we truly love him, that is to say, that we give ourselves wholly to obeying him.
John Gill
14:22 Judas saith unto him, not Iscariot,.... This was Judas Lebbaeus, whose surname was Thaddaeus, the same with Jude the apostle, the author of the epistle which bears his name; and is said to be "not Iscariot", to distinguish him from the betrayer. The question put by him, Lord,
how is it, , which answers to , or , or with the Talmudists, "what is this thou sayest"; what is the meaning of it? how can it be? or what is the reason of it,
that thou wilt manifest thyself to us, and not unto the world? arises either from ignorance of what Christ was speaking, imagining he meant a spectre, or some apparition of himself after his death, which should be visible to his disciples, and not to others; and how this could be, he wanted to know; or from that national prejudice which Judas and the rest of the apostles had given into, of a temporal kingdom of the Messiah, the glory of which should be visible to all the world; and therefore he wonders that he should talk of the manifestation of himself, only to some, or from an honest hearty desire that the glory of Christ might not be confined to a few only; but that the whole world might see it, and be filled with it: or rather from his modesty, and the sense he had of his own unworthiness, and of the rest of the apostles, to have such a peculiar manifestation of Christ to them, when they were no more deserving of it than others: the question is put by him with admiration and astonishment; and as not being able to give, or think of any other reason of such a procedure, but the amazing grace of Christ, his free favour and sovereign will and pleasure.
John Wesley
14:23 Jesus answered - Because ye love and obey me, and they do not, therefore I will reveal myself to you, and not to them. My Father will love him - The more any man loves and obeys, the more God will love him. And we will come to him, and make our abode with him - Which implies such a large manifestation of the Divine presence and love, that the former in justification is as nothing in comparison of it.
Robert Jamieson, A. R. Fausset and David Brown
14:22 Judas saith . . . not Iscariot--Beautiful parenthesis this! The traitor being no longer present, we needed not to be told that this question came not from him. But it is as if the Evangelist had said, "A very different Judas from the traitor, and a very different question from any that he would have put. Indeed [as one in STIER says], we never read of Iscariot that he entered in any way into his Master's words, or ever put a question even of rash curiosity (though it may be he did, but that nothing from him was deemed fit for immortality in the Gospels but his name and treason)."
how . . . manifest thyself to us, and not to the world--a most natural and proper question, founded on Jn 14:19, though interpreters speak against it as Jewish.
14:2314:23: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնա. Եթէ ոք սիրէ զիս՝ զբա՛նն իմ պահեսցէ, եւ Հայր իմ սիրեսցէ՛ զնա. եւ առ նա՛ եկեսցուք, եւ օթեվա՛նս առ նմա արասցուք։
23. Յիսուս պատասխանեց եւ ասաց նրան. «Եթէ մէկը սիրում է ինձ, իմ խօսքը կը պահի, եւ իմ Հայրը նրան կը սիրի. եւ մենք նրա մօտ կը գանք ու նրա մօտ կ’օթեւանենք:
23 Յիսուս պատասխան տուաւ ու ըսաւ անոր. «Եթէ մէկը զիս սիրէ, իմ խօսքս պիտի պահէ ու իմ Հայրս զանիկա պիտի սիրէ եւ անոր պիտի գանք ու անոր քով օթեւան պիտի ընենք։
Պատասխանի ետ Յիսուս եւ ասէ ցնա. Եթէ ոք սիրէ զիս, զբանն իմ պահեսցէ, եւ Հայր իմ սիրեսցէ զնա. եւ առ նա եկեսցուք եւ օթեվանս առ նմա արասցուք:

14:23: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնա. Եթէ ոք սիրէ զիս՝ զբա՛նն իմ պահեսցէ, եւ Հայր իմ սիրեսցէ՛ զնա. եւ առ նա՛ եկեսցուք, եւ օթեվա՛նս առ նմա արասցուք։
23. Յիսուս պատասխանեց եւ ասաց նրան. «Եթէ մէկը սիրում է ինձ, իմ խօսքը կը պահի, եւ իմ Հայրը նրան կը սիրի. եւ մենք նրա մօտ կը գանք ու նրա մօտ կ’օթեւանենք:
23 Յիսուս պատասխան տուաւ ու ըսաւ անոր. «Եթէ մէկը զիս սիրէ, իմ խօսքս պիտի պահէ ու իմ Հայրս զանիկա պիտի սիրէ եւ անոր պիտի գանք ու անոր քով օթեւան պիտի ընենք։
zohrab-1805▾ eastern-1994▾ western am▾
14:2323: Иисус сказал ему в ответ: кто любит Меня, тот соблюдет слово Мое; и Отец Мой возлюбит его, и Мы придем к нему и обитель у него сотворим.
14:23  ἀπεκρίθη ἰησοῦς καὶ εἶπεν αὐτῶ, ἐάν τις ἀγαπᾷ με τὸν λόγον μου τηρήσει, καὶ ὁ πατήρ μου ἀγαπήσει αὐτόν, καὶ πρὸς αὐτὸν ἐλευσόμεθα καὶ μονὴν παρ᾽ αὐτῶ ποιησόμεθα.
14:23. ἀπεκρίθη (It-was-separated-off,"Ἰησοῦς (an-Iesous,"καὶ (and) εἶπεν (it-had-said) αὐτῷ (unto-it,"Ἐάν (If-ever) τις (a-one) ἀγαπᾷ (it-might-excess-off-unto) με (to-me,"τὸν (to-the-one) λόγον (to-a-forthee) μου (of-me) τηρήσει, (it-shall-keep-unto,"καὶ (and) ὁ (the-one) πατήρ (a-Father) μου (of-me) ἀγαπήσει (it-shall-excess-off-unto) αὐτόν, (to-it,"καὶ (and) πρὸς (toward) αὐτὸν (to-it) ἐλευσόμεθα ( we-shall-come ) καὶ (and) μονὴν (to-a-staying) παρ' (beside) αὐτῷ (unto-it) ποιησόμεθα . ( we-shall-do-unto )
14:23. respondit Iesus et dixit ei si quis diligit me sermonem meum servabit et Pater meus diliget eum et ad eum veniemus et mansiones apud eum faciemusJesus 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 will make our abode with him.
23. 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.
14:23. Jesus responded and said to him: “If anyone loves me, he shall keep my word. And my Father will love him, and we will come to him, and we will make our dwelling place with him.
14:23. 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.
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:

23: Иисус сказал ему в ответ: кто любит Меня, тот соблюдет слово Мое; и Отец Мой возлюбит его, и Мы придем к нему и обитель у него сотворим.
14:23  ἀπεκρίθη ἰησοῦς καὶ εἶπεν αὐτῶ, ἐάν τις ἀγαπᾷ με τὸν λόγον μου τηρήσει, καὶ ὁ πατήρ μου ἀγαπήσει αὐτόν, καὶ πρὸς αὐτὸν ἐλευσόμεθα καὶ μονὴν παρ᾽ αὐτῶ ποιησόμεθα.
14:23. respondit Iesus et dixit ei si quis diligit me sermonem meum servabit et Pater meus diliget eum et ad eum veniemus et mansiones apud eum faciemus
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 will make our abode with him.
14:23. Jesus responded and said to him: “If anyone loves me, he shall keep my word. And my Father will love him, and we will come to him, and we will make our dwelling place with him.
14:23. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:23: If a man - Not only my present disciples, but all those who shall believe on me through their word, or that of their successors:
Love me - Receive me as his Savior, and get the love of God shed abroad in his heart by the Holy Ghost:
He will keep my words - Observe all my sayings, and have his affections and conduct regulated by my Spirit and doctrine:
My Father will love him - Call him his child; support, defend, and preserve him as such.
And we will come unto him - God the Father, through his Son, will continue to pour out his choicest blessings upon his head and upon his heart:
And make our abode with him - Will make his heart our temple, where God, the Father, Son, and Spirit, shall rest, receive homage, and dwell to eternity. Thus will I manifest myself to the believing, loving, obedient disciple, and not to the world, who will not receive the Spirit of the truth.
Albert Barnes: Notes on the Bible - 1834
14:23: Will keep my words - See Joh 14:15.
We will come to him - We will come to him with the manifestation of pardon, peace of conscience, and joy in the Holy Spirit. It means that God will manifest himself to the soul as a Father and Friend; that Jesus will manifest himself as a Saviour; that is, that there will be shed abroad in the heart just views and proper feelings toward God and Christ. The Christian will rejoice in the perfections of God and of Christ, and will delight to contemplate the glories of a present Saviour. The condition of a sinner is represented as one who has gone astray from God, and from whom God has withdrawn, Psa 58:3; Pro 28:10; Eze 14:11. He is alienated from God, Eph 2:12; Isa 1:4; Eph 4:18; Col 1:21. Religion is represented as God returning to the soul, and manifesting himself as reconciled through Jesus Christ, Co2 5:18; Col 1:21.
Make our abode - This is a figurative expression implying that God and Christ would manifest themselves in no temporary way, but that it would be the privilege of Christians to enjoy their presence continually. They would take up their residence in the heart as their dwelling-place, as a temple fit for their abode. See Co1 3:16; "Ye are the temple of God;" Co1 6:19; "Your body is the temple of the Holy Ghost;" Co2 6:16; "Ye are the temple of the living God." This does not mean that there is any personal union between Christians and God - that there is any special indwelling of the essence of God in us for God is essentially present in all places in the same way; but it is a figurative mode of speaking, denoting that the Christian is under the influence of God; that he rejoices in his presence, and that he has the views, the feelings, the joys which God produces in a redeemed soul, and with which he is pleased.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:23: If: Joh 14:15, Joh 14:21
make: Joh 14:17, Joh 5:17-19, Joh 6:56, Joh 10:30; Gen 1:26, Gen 11:7; Psa 90:1, Psa 91:1; Isa 57:15; Rom 8:9-11; Jo1 2:24, Jo1 4:4, Jo1 4:15, Jo1 4:16; Rev 3:20, Rev 3:21, Rev 7:15-17, Rev 21:22, Rev 22:3
John Gill
14:23 Jesus answered and said unto him,.... This answer is returned, and these words are spoken, for the further confirmation and explanation of what was before said:
if a man love me, he will keep my words; by his "words" are meant not his doctrines, but his ordinances; the same with his commandments, Jn 14:21, which he has said, ordered, and commanded to be observed, and which are observed by such who truly love him, and that from a principle of love to him, and with a view to his glory: and for the encouragement of such persons as before, he says,
and my Father will love him: which is to be understood not of the love of the Father, as in his own heart, which is not taken up in time, but was in him from all eternity; nor of the first discovery of it to his people, but of greater manifestations of it to them, and a quicker sense of it in their hearts, and also of some other effects of it, to be enjoyed by them in an higher manner; such as larger measures of grace, more communion with him here, and eternal honour and glory hereafter:
and we will come unto him: I who am now going away, and my Father to whom I am going, and the Holy Spirit, the Comforter, I have promised to pray for: hence a proof of a plurality of persons in the Godhead, of a trinity of persons, of there being neither more nor fewer than three; since neither more nor less can be collected from the context; and of their distinct personality, or it could not be said with any propriety, "we" each of us "will come unto him"; not locally and visibly, but spiritually, by affording our gracious and comfortable presence, the continuance of which is promised next:
and make our abode with him; which denotes habitation; for the saints are the dwelling places or temples of the living God, Father, Son, and Spirit; and the constancy and perpetuity of their residence in them, not as a wayfaring man, but always, though this may not be always discerned by believers; and is a wonderful instance of the grace and condescension of God to dwell on earth with sinful men; and a far greater one it is, than if the most mighty potentate on earth should take up his abode in a poor despicable cottage with the meanest of his subjects.
Robert Jamieson, A. R. Fausset and David Brown
14:23 we will come and make our abode with him--Astonishing statement! In the Father's "coming" He "refers to the revelation of Him as a Father to the soul, which does not take place till the Spirit comes into the heart, teaching it to cry, Abba, Father" [OLSHAUSEN]. The "abode" means a permanent, eternal stay! (Compare Lev 26:11-12; Ezek 37:26-27; 2Cor 6:16; and contrast Jer 14:8).
14:2414:24: Եւ որ ոչն սիրէ զիս՝ զբանս իմ ո՛չ պահէ. եւ բանն իմ զոր լսէք՝ ո՛չ է իմ, այլ Հօ՛րն՝ որ առաքեացն զիս[1918]։ [1918] Ոմանք. Զբանն իմ ոչ պահէ։
24. Եւ ով ինձ չի սիրում, իմ խօսքերը չի պահում. եւ իմ խօսքը, որ լսում էք, իմը չէ, այլ՝ Հօրը, որ ինձ ուղարկեց:
24 Ան որ զիս չի սիրեր, իմ խօսքերս չի պահեր։ Այն խօսքը որ կը լսէք՝ իմս չէ, հապա Հօրս՝ որ զիս ղրկեց։
եւ որ ոչն սիրէ զիս` զբանս իմ ոչ պահէ. եւ բանն իմ զոր լսէք` ոչ է իմ, այլ Հօրն որ առաքեացն զիս:

14:24: Եւ որ ոչն սիրէ զիս՝ զբանս իմ ո՛չ պահէ. եւ բանն իմ զոր լսէք՝ ո՛չ է իմ, այլ Հօ՛րն՝ որ առաքեացն զիս[1918]։
[1918] Ոմանք. Զբանն իմ ոչ պահէ։
24. Եւ ով ինձ չի սիրում, իմ խօսքերը չի պահում. եւ իմ խօսքը, որ լսում էք, իմը չէ, այլ՝ Հօրը, որ ինձ ուղարկեց:
24 Ան որ զիս չի սիրեր, իմ խօսքերս չի պահեր։ Այն խօսքը որ կը լսէք՝ իմս չէ, հապա Հօրս՝ որ զիս ղրկեց։
zohrab-1805▾ eastern-1994▾ western am▾
14:2424: Нелюбящий Меня не соблюдает слов Моих; слово же, которое вы слышите, не есть Мое, но пославшего Меня Отца.
14:24  ὁ μὴ ἀγαπῶν με τοὺς λόγους μου οὐ τηρεῖ· καὶ ὁ λόγος ὃν ἀκούετε οὐκ ἔστιν ἐμὸς ἀλλὰ τοῦ πέμψαντός με πατρός.
14:24. ὁ (The-one) μὴ (lest) ἀγαπῶν (excessing-off-unto) με (to-me,"τοὺς (to-the-ones) λόγους (to-forthees) μου (of-me) οὐ (not) τηρεῖ: (it-keepeth-unto,"καὶ (and) ὁ (the-one) λόγος (a-forthee) ὃν (to-which) ἀκούετε (ye-hear) οὐκ (not) ἔστιν (it-be) ἐμὸς (mine,"ἀλλὰ (other) τοῦ (of-the-one) πέμψαντός (of-having-dispatched) με (to-me) πατρός. (of-a-Father)
14:24. qui non diligit me sermones meos non servat et sermonem quem audistis non est meus sed eius qui misit me PatrisHe that loveth me not keepeth not my words. And the word which you have heard is not mine; but the Father's who sent me.
24. He that loveth me not keepeth not my words: and the word which ye hear is not mine, but the Father’s who sent me.
14:24. Whoever does not love me, does not keep not my words. And the word that you have heard is not of me, but it is of the Father who sent me.
14:24. He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me.
He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father' s which sent me:

24: Нелюбящий Меня не соблюдает слов Моих; слово же, которое вы слышите, не есть Мое, но пославшего Меня Отца.
14:24  ὁ μὴ ἀγαπῶν με τοὺς λόγους μου οὐ τηρεῖ· καὶ ὁ λόγος ὃν ἀκούετε οὐκ ἔστιν ἐμὸς ἀλλὰ τοῦ πέμψαντός με πατρός.
14:24. qui non diligit me sermones meos non servat et sermonem quem audistis non est meus sed eius qui misit me Patris
He that loveth me not keepeth not my words. And the word which you have heard is not mine; but the Father's who sent me.
14:24. Whoever does not love me, does not keep not my words. And the word that you have heard is not of me, but it is of the Father who sent me.
14:24. He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: В ответ Иуде Господь говорит, что явление Его и Отца возможно получить только тому, кто любит Христа и соблюдает слово Его. Между тем, мир, конечно, не имеет такой любви - как же Господь явится ему?

Мы придем к нему.. . Как путники, приходят Отец и Сын с неба, чтобы найти приют под кровом человека, который любит Христа. Образ этот Господь заимствует из тех мест Ветхого Завета, где таким именно способом изображалась теократическая идея о пребывании Бога в Своем народе (Исх. 25:8; 29:45; Лев. 26:11, 12; Иез. 37:26, 27).

Нелюбящий Меня.. . Мысль, выраженная в предыдущем стихе положительно, здесь повторяется отрицательно, для того, чтобы определить точнее, что разумел Христос под "миром" в 22-ом стихе.

Мир - это все то, что не любит Христа и не соблюдает Его слов или не принимает Его учения (ср. 12:48). Заметить нужно, что у Иоанна и в Евангелии, и в посланиях все люди разделяются только на два разряда: одни любят Христа и соблюдают Его заповеди, другие - не любят и заповедей Его не соблюдают. Средины между теми и другими нет, и это так и должно быть - ведь Христос, по убеждению Иоанна, есть истинный Свет, Солнце, а солнце можно или видеть, или не видеть, какого-либо среднего отношения к солнцу не может быть! И, конечно, зрячие видят, другие - слепые - не видят. Неверующие, таким образом, по Иоанну, должны быть признаны слепыми в духовном смысле. Когда "придут" к неверующему Отец и Сын, - этого Христос не говорит. Можно полагать, что Он имел здесь в виду сошествие или пришествие во Святом Духе. Придет Дух Святый и вместе с этим начнется обитание в воспринявших Его и Отца и Сына.
Adam Clarke: Commentary on the Bible - 1831
14:24: He that loveth me not, etc. - Hence we learn that the man who is not obedient to the testimonies of Christ does not love him; and the Spirit of this truth has said, He who loves not the Lord Jesus Christ, let him be accursed, Co1 16:22.
Albert Barnes: Notes on the Bible - 1834
14:24: The word which ye hear is not mine - See the notes at Joh 5:19; Joh 7:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:24: that: Joh 14:15, Joh 14:21-23; Mat 19:21, Mat 25:41-46; Co2 8:8, Co2 8:9; Jo1 3:16-20
and: Joh 14:10, Joh 3:34, Joh 5:19, Joh 5:38, Joh 7:16, Joh 7:28, Joh 8:26, Joh 8:28, Joh 8:38, Joh 8:42, Joh 12:44-50
John Gill
14:24 He that loveth me not, keepeth not my sayings,.... These words may have respect both to external professors of religion, who being destitute of true love to Christ, though they outwardly observe his ordinances and commands; yet inasmuch as this does not spring from a principle of love to him, and is done only to be seen of men, or to obtain life for themselves, may be said, not to keep his words or commands, because they do not keep them aright; and to the profane world, who, as they have no affection to Christ, pay no regard to any orders or ordinances of his: and they may be considered as having in them a reason or argument, justifying the conduct of Christ, in manifesting himself to his disciples, and not unto the world; as the following words give a reason why the Father takes so much notice of, comes and makes his abode with such as keep the words of Christ:
and, or "for"
the word which you hear, is not mine, but the Father's which sent me: that is, it is not only mine, but my Father's also: it is not mine as man; it is not a scheme of things of my own devising; it is not from earth, but from heaven; my Father has a concern in it, and therefore regards such who hear, receive, and keep it: and this is said by him partly to engage a greater regard and attention to his word, his truths, and ordinances, by his disciples; and to expose and aggravate the sin of those who despised and rejected them; since it was not barely casting contempt on him, but on his Father likewise.
14:2514:25: Զայս խօսեցա՛յ ընդ ձեզ՝ մինչ առ ձե՛զս եմ։
25. Այս բաները ասացի ձեզ, մինչ ձեզ հետ եմ:
25 Այս բաները ձեզի խօսեցայ, քանի որ ձեր քովն եմ,
Զայս խօսեցայ ընդ ձեզ, մինչ առ ձեզս եմ:

14:25: Զայս խօսեցա՛յ ընդ ձեզ՝ մինչ առ ձե՛զս եմ։
25. Այս բաները ասացի ձեզ, մինչ ձեզ հետ եմ:
25 Այս բաները ձեզի խօսեցայ, քանի որ ձեր քովն եմ,
zohrab-1805▾ eastern-1994▾ western am▾
14:2525: Сие сказал Я вам, находясь с вами.
14:25  ταῦτα λελάληκα ὑμῖν παρ᾽ ὑμῖν μένων·
14:25. Ταῦτα (To-the-ones-these) λελάληκα (I-had-come-to-speak-unto) ὑμῖν (unto-ye) παρ' (beside) ὑμῖν (unto-ye) μένων: (staying)
14:25. haec locutus sum vobis apud vos manensThese things have I spoken to you, abiding with you.
25. These things have I spoken unto you, while abiding with you.
14:25. These things I have spoken to you, while abiding with you.
14:25. These things have I spoken unto you, being [yet] present with you.
These things have I spoken unto you, being [yet] present with you:

25: Сие сказал Я вам, находясь с вами.
14:25  ταῦτα λελάληκα ὑμῖν παρ᾽ ὑμῖν μένων·
14:25. haec locutus sum vobis apud vos manens
These things have I spoken to you, abiding with you.
14:25. These things I have spoken to you, while abiding with you.
14:25. These things have I spoken unto you, being [yet] present with you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: - 26: В заключении (25-31) к первой речи Господь прежде всего говорит, что лично Он на этом заканчивает обучение апостолов, потому что Свое пребывание среди них Он считает поконченным (Сказал - прош. сов. время). Дальнейшее утешение и вразумление апостолов предоставляет Он Духу Утешителю, Которого им пошлет Отец.

Во имя Мое (en tw onomati mou). Это выражение и здесь, как и в 13-м стихе, понимается различно. Одни говорят, что Господь говорит о послании Духа "для продолжения Его дела", другие переводят: "вместо Меня", но всего естественнее сохранить за этим выражением тот же смысл, какой оно имеет в 13-м стихе, т. е., пошлет при призывании Моего имени.

Научит вас всему. Господь различает "сие" и "все".

Сие - говорил Он Сам (ст. 25), все - будет изъяснять им Дух-Утешитель. Им многое Господь предложил в отрывочном виде и не в достаточно ясной форме (ср. 2:22; 7:17; 13:7, 36), а Дух пополнит учение Христа и осветит в нем то, что для учеников осталось непонятным. Однако это не будет простым напоминанием и разъяснением только того, что уже известно ученикам. Нет, Дух будет возбуждать в апостолах творческую мысль, которая и выразится в различных созданиях литературного характера (Евангелия, послания). Здесь можно видеть также основание для последующей деятельности боговдохновенных апостолов в области церковного устройства. Дух Святой во всех областях христианской мысли и жизни будет помогать Церкви идти той дорогой, которую указал Ей Сам Христос.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
25 These things have I spoken unto you, being yet present with you. 26 But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. 27 Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.

Two things Christ here comforts his disciples with:--

I. That they should be under the tuition of his Spirit, v. 25, 26, where we may observe,

1. The reflection Christ would have them make upon the instructions he had given them: These things have I spoken unto you (referring to all the good lessons he had taught them, since they entered themselves into his school), being yet present with you. This intimates, (1.) That what he had said he did not retract nor unsay, but ratify it, or stand to it. What he had spoken he had spoken, and would abide by it. (2.) That he had improved the opportunity of his bodily presence with them to the utmost: "As long as I have been yet present with them, you know I have lost no time." Note, When our teachers are about to be removed from us we should call to mind what they have spoken, being yet present with us.

2. The encouragement given them to expect another teacher, and that Christ would find out a way of speaking to them after his departure from them, v. 26. He had told them before that the Father would give them this other comforter (v. 16), and here he returns to speak of it again; for as the promise of the Messiah had been, so the promise of the Spirit now was, the consolation of Israel. Two things he here tells them further concerning the sending of the Holy Ghost:--

(1.) On whose account he should be sent: "The Father will send him in my name; that is, for my sake, at my special instance and request:" or, "as my agent and representative." He came in his Father's name, as his ambassador: the Spirit comes in his name, as resident in his absence, to carry on his undertaking, and to ripen things for his second coming. Hence he is called the Spirit of Christ, for he pleads his cause, and does his work.

(2.) On what errand he should be sent; two things he shall do:-- [1.] He shall teach you all things, as a Spirit of wisdom and revelation Christ was a teacher to his disciples; if he leave them now that they have made so little proficiency, what will become of them? Why, the Spirit shall teach them, shall be their standing tutor. He shall teach them all things necessary for them either to learn themselves, or to teach others. For those that would teach the things of God must first themselves be taught of God; this is the Spirit's work. See Isa. lix. 21. [2.] He shall bring all things to your remembrance whatsoever I have said unto you. Many a good lesson Christ had taught them, which they had forgotten, and which would be to seek when they had occasion for it. Many things they did not retain the remembrance of, because they did not rightly understand the meaning of them. The Spirit shall not teach them a new gospel, but bring to their minds that which they had been taught, by leading them into the understanding of it. The apostles were all of them to preach, and some of them to write, the things that Jesus did and taught, to transmit them to distant nations and future ages; now, if they had been left to themselves herein, some needful things might have been forgotten, others misrepresented, through the treachery of their memories; therefore the Spirit is promised to enable them truly to relate and record what Christ said unto them. And to all the saints the Spirit of grace is given to be a remembrancer, and to him by faith and prayer we should commit the keeping of what we hear and know.

II. That they should be under the influence of his peace (v. 27): Peace I leave with you. When Christ was about to leave the world he made his will. His soul he committed to his Father; his body he bequeathed to Joseph, to be decently interred; his clothes fell to the soldiers; his mother he left to the care of John: but what should he leave to his poor disciples, that had left all for him? Silver and gold he had none; but he left them that which was infinitely better, his peace. "I leave you, but I leave my peace with you. I not only give you a title to it, but put you in possession of it." He did not part in anger, but in love; for this was his farewell, Peace I leave with you, as a dying father leaves portions to his children; and this is a worthy portion. Observe,

1. The legacy that is here bequeathed Peace, my peace. Peace is put for all good, and Christ has left us all needful good, all that is really and truly good, as all the purchased promised good. Peace is put for reconciliation and love; the peace bequeathed is peace with God, peace with one another; peace in our own bosoms seems to be especially meant; a tranquillity of mind arising from a sense of our justification before God. It is the counterpart of our pardons, and the composure of our minds. This Christ calls his peace, for he is himself our peace, Eph. ii. 14. It is the peace he purchased for us and preached to us, and on which the angels congratulated men at his birth, Luke ii. 14.

2. To whom this legacy is bequeathed: "To you, my disciples and followers, that will be exposed to trouble, and have need of peace; to you that are the sons of peace, and are qualified to receive it." This legacy was left to them as the representatives of the church, to them and their successors, to them and all true Christians in all ages.

3. In what manner it is left: Not as the world giveth, give I unto you. That is, (1.) "I do not compliment you with Peace be unto you; no, it is not a mere formality, but a real blessing." (2.) "The peace I give is of such a nature that the smiles of the world cannot give it, nor the frowns of the world take it away." Or, (3.) "The gifts I give to you are not such as this world gives to its children and votaries, to whom it is kind." The world's gifts concern only the body and time; Christ's gifts enrich the soul for eternity: the world gives lying vanities, and that which will cheat us; Christ gives substantial blessings, which will never fail us: the world gives and takes; Christ gives a good part that shall never be taken away. (4.) The peace which Christ gives is infinitely more valuable than that which the world gives. The world's peace begins in ignorance, consists with sin, and ends in endless troubles; Christ's peace begins in grace, consists with no allowed sin, and ends at length in everlasting peace. As is the difference between a killing lethargy and a reviving refreshing sleep, such is the difference between Christ's peace and the world's.

4. What use they should make of it: Let not your heart be troubled, for any evils past or present, neither let it be afraid of any evil to come. Note, Those that are interested in the covenant of grace, and entitled to the peace which Christ gives, ought not to yield to overwhelming griefs and fears. This comes in here as the conclusion of the whole matter; he had said (v. 1), Let not your heart be troubled, and here he repeats it as that for which he had now given sufficient reason.
Albert Barnes: Notes on the Bible - 1834
14:25: Have I spoken - For your consolation and guidance. But, though he had said so many things to console them, yet the Spirit would be given also as their Comforter and Guide.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:25: have: Joh 14:29, Joh 13:19, Joh 15:11, Joh 16:1-4, Joh 16:12, Joh 17:6-8
Geneva 1599
14:25 (8) These things have I spoken unto you, being [yet] present with you.
(8) It is the duty and responsibility of the Holy Spirit to imprint in the minds of the elect, in their times and seasons, that which Christ once said.
John Gill
14:25 These things have I spoken unto you,.... Concerning his Father, and his Father's house, and the way to both; concerning his being in the father, and the Father in him; concerning keeping his commandments, and the advantages and benefits following upon it:
being, says he,
yet present with you; which is a strong intimation that in a little time he should not be present with them; and that whilst he was present with them, he was desirous of saying such things to them in a brief compendious manner, as they were able to bear; which might be of future use and instruction to them.
John Wesley
14:26 In my name - For my sake, in my room, and as my agent. He will teach you all things - Necessary for you to know. Here is a clear promise to the apostles, and their successors in the faith, that the Holy Ghost will teach them all that truth which is needful for their salvation.
Robert Jamieson, A. R. Fausset and David Brown
14:25 he shall teach you all things, and bring all to . . . remembrance, whatsoever I have said unto you--(See on Jn 14:15; Jn 14:17). As the Son came in the Father's name, so the Father shall send the Spirit in My name, says Jesus, that is, with like divine power and authority to reproduce in their souls what Christ taught them, "bringing to living consciousness what lay like slumbering germs in their minds" [OLSHAUSEN]. On this rests the credibility and ultimate divine authority of THE GOSPEL HISTORY. The whole of what is here said of THE SPIRIT is decisive of His divine personality. "He who can regard all the personal expressions, applied to the Spirit in these three chapters ('teaching,' 'reminding,' 'testifying,' 'coming,' 'convincing,' 'guiding,' 'speaking,' 'hearing,' 'prophesying,' 'taking') as being no other than a long drawn-out figure, deserves not to be recognized even as an interpreter of intelligible words, much less an expositor of Holy Scripture" [STIER].
14:2614:26: Իսկ Մխիթարիչն Հոգին Սուրբ՝ զոր առաքեսցէ Հայր յանուն իմ, նա՛ ուսուսցէ ձեզ զամենայն, որ ինչ ասացի ձեզ, եւ յիշեցուսցէ՛ ձեզ[1919]։ [1919] Ոմանք. Իսկ Մխիթարիչ Հո՛՛... զձեզ զամենայն, եւ յիշեցուսցէ զամենայն զոր ինչ ասա՛՛։
26. Իսկ Մխիթարիչը՝ Սուրբ Հոգին, որին Հայրը կ’ուղարկի իմ անունով, նա ձեզ ամէն բան կ’ուսուցանի եւ ձեզ կը յիշեցնի այն ամէնը, ինչ ես ասացի ձեզ»:
26 Բայց Մխիթարիչը՝ Սուրբ Հոգին՝ որ Հայրս իմ անունովս պիտի ղրկէ, անիկա ձեզի բոլորը պիտի սորվեցնէ եւ ինչ որ ձեզի ըսի՝ մտքերնիդ պիտի բերէ։
Իսկ Մխիթարիչն, Հոգին Սուրբ, զոր առաքեսցէ Հայր յանուն իմ, նա ուսուսցէ ձեզ զամենայն, եւ յիշեցուսցէ զամենայն զոր ինչ ասացի ձեզ:

14:26: Իսկ Մխիթարիչն Հոգին Սուրբ՝ զոր առաքեսցէ Հայր յանուն իմ, նա՛ ուսուսցէ ձեզ զամենայն, որ ինչ ասացի ձեզ, եւ յիշեցուսցէ՛ ձեզ[1919]։
[1919] Ոմանք. Իսկ Մխիթարիչ Հո՛՛... զձեզ զամենայն, եւ յիշեցուսցէ զամենայն զոր ինչ ասա՛՛։
26. Իսկ Մխիթարիչը՝ Սուրբ Հոգին, որին Հայրը կ’ուղարկի իմ անունով, նա ձեզ ամէն բան կ’ուսուցանի եւ ձեզ կը յիշեցնի այն ամէնը, ինչ ես ասացի ձեզ»:
26 Բայց Մխիթարիչը՝ Սուրբ Հոգին՝ որ Հայրս իմ անունովս պիտի ղրկէ, անիկա ձեզի բոլորը պիտի սորվեցնէ եւ ինչ որ ձեզի ըսի՝ մտքերնիդ պիտի բերէ։
zohrab-1805▾ eastern-1994▾ western am▾
14:2626: Утешитель же, Дух Святый, Которого пошлет Отец во имя Мое, научит вас всему и напомнит вам все, что Я говорил вам.
14:26  ὁ δὲ παράκλητος, τὸ πνεῦμα τὸ ἅγιον ὃ πέμψει ὁ πατὴρ ἐν τῶ ὀνόματί μου, ἐκεῖνος ὑμᾶς διδάξει πάντα καὶ ὑπομνήσει ὑμᾶς πάντα ἃ εἶπον ὑμῖν [ἐγώ].
14:26. ὁ (the-one) δὲ (moreover) παράκλητος, (called-beside,"τὸ (the-one) πνεῦμα (a-currenting-to) τὸ (the-one) ἅγιον (hallow-belonged) ὃ (to-which) πέμψει (it-shall-dispatch,"ὁ (the-one) πατὴρ (a-Father,"ἐν (in) τῷ (unto-the-one) ὀνόματί (unto-a-name) μου, (of-me,"ἐκεῖνος (the-one-thither) ὑμᾶς (to-ye) διδάξει (it-shall-teach) πάντα ( to-all ) καὶ (and) ὑπομνήσει (it-shall-remind-under) ὑμᾶς (to-ye) πάντα ( to-all ) ἃ ( to-which ) εἶπον (I-had-said) ὑμῖν (unto-ye,"ἐγώ. (I)
14:26. paracletus autem Spiritus Sanctus quem mittet Pater in nomine meo ille vos docebit omnia et suggeret vobis omnia quaecumque dixero vobisBut the Paraclete, the Holy Ghost, whom the Father will send in my name, he will teach you all things and bring all things to your mind, whatsoever I shall have said to you.
26. But the Comforter, the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring to your remembrance all that I said unto you.
14:26. But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you all things and will suggest to you everything whatsoever that I have said to you.
14:26. But the Comforter, [which is] the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.
But the Comforter, [which is] the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you:

26: Утешитель же, Дух Святый, Которого пошлет Отец во имя Мое, научит вас всему и напомнит вам все, что Я говорил вам.
14:26  ὁ δὲ παράκλητος, τὸ πνεῦμα τὸ ἅγιον ὃ πέμψει ὁ πατὴρ ἐν τῶ ὀνόματί μου, ἐκεῖνος ὑμᾶς διδάξει πάντα καὶ ὑπομνήσει ὑμᾶς πάντα ἃ εἶπον ὑμῖν [ἐγώ].
14:26. paracletus autem Spiritus Sanctus quem mittet Pater in nomine meo ille vos docebit omnia et suggeret vobis omnia quaecumque dixero vobis
But the Paraclete, the Holy Ghost, whom the Father will send in my name, he will teach you all things and bring all things to your mind, whatsoever I shall have said to you.
14:26. But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you all things and will suggest to you everything whatsoever that I have said to you.
14:26. But the Comforter, [which is] the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:26: He shall teach you all things - If in the things which I have already spoken to you, there appear to you any obscurity, the Holy Spirit, the Advocate, Counsellor, and Instructer, will take away all your doubts, free you from all embarrassment, and give you a perfect understanding in all things: and this Spirit ye shall shortly receive.
And bring all things to your remembrance - Here Christ promises them that inspiration of the Holy Spirit which enabled them not only to give a true history of his life and death, but also gave them the most perfect recollection of all the words which he had spoken to them, so that they have been able to transmit to posterity the identical words which Jesus uttered in his sermons, and in his different discourses with them, the Jews, and others.
Albert Barnes: Notes on the Bible - 1834
14:26: Will send in my name - On my account. To perfect my work. To execute it as I would in applying it to the hearts of men. See Joh 14:13.
Shall teach you all things - All things which it was needful for them to understand in the apostolic office, and particularly those things which they were not prepared then to hear or could not then understand. See Joh 16:12. Compare the notes at Mat 10:19-20. This was a full promise that they would be inspired, and that in organizing the church, and in recording the truths necessary for its edification, they would be under the infallible guidance of the Holy Spirit.
Bring all things to your remembrance - This probably refers to two things:
1. He would seasonably remind them of the sayings of Jesus, which they might otherwise have forgotten. In the organization of the church, and in composing the sacred history, he would preside over their memories, and recall such truths and doctrines as were necessary either for their comfort or the edification of his people. Amid the multitude of things which Jesus spake during a ministry of more than three years, it was to be expected that many things which he had uttered, that would be important for the edification of the church, would be forgotten. We see, hence, the nature of their inspiration. The Holy Spirit made use of their memories, and doubtless of all their natural faculties. He so presided over their memories as to recall what they had forgotten, and then it was recorded as a thing which they distinctly remembered, in the same way as we remember a thing which would have been forgotten had not some friend recalled it to our recollection.
2. The Holy Spirit would teach them the meaning of those things which the Saviour had spoken. Thus they did not understand that he ought to be put to death until after his resurrection, though he had repeatedly told them of it, Luk 24:21, Luk 24:25-26. So they did not until then understand that the gospel was to be preached to the Gentiles, though this was also declared before. Compare Mat 4:15-16; Mat 12:21, with Act 10:44-48.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:26: the Comforter: Joh 14:16
Holy Ghost: Joh 7:39, Joh 20:22; Psa 51:11; Isa 63:10; Mat 1:18, Mat 1:20, Mat 3:11, Mat 28:19; Mar 12:36; Mar 13:11; Luk 1:15, Luk 1:35, Luk 1:41, Luk 1:67, Luk 2:25, Luk 3:22, Luk 11:13; Act 1:2, Act 1:8, Act 2:4, Act 5:3; Act 7:51, Act 7:55, Act 13:2, Act 13:4, Act 15:8, Act 15:28, Act 16:6, Act 20:28, Act 28:25; Rom 5:5, Rom 14:17; Rom 15:13, Rom 15:16; Co1 2:13, Co1 6:19, Co1 12:3; Co2 6:6, Co2 13:14; Eph 1:13, Eph 4:30; Th1 1:5, Th1 1:6, Th1 4:8; Ti2 1:14; Tit 3:5; Heb 2:4, Heb 3:7, Heb 9:8, Heb 10:15; Pe1 1:12; Pe2 1:21; Jo1 5:7; Jde 1:20
whom: Joh 14:16, Joh 15:26, Joh 16:7; Luk 24:49; Act 1:4
he: Joh 6:45, Joh 16:13, Joh 16:14; Psa 25:8, Psa 25:9, Psa 25:12-14; Isa 54:13; Jer 31:33, Jer 31:34; Co1 2:10-13; Eph 1:17; Jo1 2:20, Jo1 2:27; Rev 2:11
bring: Joh 2:22, Joh 12:16; Act 11:16, Act 20:35
John Gill
14:26 But the Comforter, which is the Holy Ghost,.... Before spoken of, Jn 14:16, for whom Christ promised to pray the Father that he might be given to them. The word used there, as here, signifies an "advocate", and is so rendered, 1Jn 2:1, a patron, one that pleads and defends, the cause of another, before kings and princes; so the Jewish writers (z) use the word the same with here, and give this as the sense of it: and which agrees well enough with the work and office of the Spirit of God, who has promised to the apostles to speak in them and for them, when they should be brought before kings and governors for Christ's sake; and would so thoroughly plead his cause and theirs, as to convince the world of sin, righteousness and judgment; and who acts the part of an intercessor, or advocate, for private believers, in prayer to the King of kings: but inasmuch as it also signifies a "comforter", and this being agreeably to the present condition of the apostles, as before observed; it may be most proper to retain that sense of it here, who is explained to be the Holy Ghost; which is a more clear and explicit account of him than before, and very distinctly points out the third person in the Trinity, who is in his nature holy, equally with the Father and Son, and the author of holiness in all the saints:
whom the Father will send in my name. The mission of the Spirit is here ascribed to the Father, but not to the exclusion of the Son, who is also said to send him, Jn 15:26, which was not so proper to be mentioned here, because he speaks of his being sent, "in his name"; that is, at his request, through his mediation and intercession, in his room and stead, acting, the same part, and bearing the same flame of an advocate or comforter, and for the glory and honour of his name: which act of sending does not suppose any local motion, which cannot agree with an infinite and immense spirit; nor inferiority in him to the other two persons, since he who is sent by Christ, and in his name, is also the sender of Christ; but it denotes the joint consent and agreement of Father, Son, and Spirit, in this affair:
he shall teach you all things: this is the proper work and business of the Spirit, to teach, interpret, and explain all things which Christ had said to them; to make them more plain and easy to their understandings; to instruct them in all things necessary to salvation, and to be known by them, that they might teach them others:
and bring all things to your remembrance, whatsoever I have said to you; which through inattention, or want of understanding in them, had slipped their minds, and were forgotten by them. This accounts for it, how the evangelists some years after the death of Christ; at different times and places, and without consulting each other, could commit to writing the life, actions, sayings, and sermons of Christ, with all the minute circumstances attending them.
(z) Maimon. & Bartenora in Pirke Abot, c. 4. sect. 11.
14:2714:27: Խաղաղութի՛ւն թողում ձեզ, զխաղաղութիւն զիմ տամ ձեզ. ո՛չ որպէս աշխարհս տայ՝ տա՛մ ես ձեզ. մի՛ խռովեսցին սիրտք ձեր, եւ մի՛ զանգիտեսցեն[1920]։ [1920] Ոսկան. Զխաղաղութիւն թող՛՛։ Ոմանք. Որպէս աշխարհ տայ։
27. «Խաղաղութիւն եմ թողնում ձեզ, իմ խաղաղութիւնն եմ տալիս ձեզ. ձեզ չեմ տալիս այնպէս, ինչպէս այս աշխարհն է տալիս. ձեր սրտերը թող չխռովուեն, եւ չվախենաք:
27 Խաղաղութիւն կը թողում ձեզի, ի՛մ խաղաղութիւնս կու տամ ձեզի, ո՛չ թէ ինչպէս աշխարհս կու տայ՝ ես ձեզի կու տամ։ Սրտերնիդ չխռովի ու չվախնայ։
Խաղաղութիւն թողում ձեզ, զխաղաղութիւն զիմ տամ ձեզ. ոչ որպէս աշխարհս տայ, տամ ես ձեզ. մի՛ խռովեսցին սիրտք ձեր եւ մի՛ զանգիտեսցեն:

14:27: Խաղաղութի՛ւն թողում ձեզ, զխաղաղութիւն զիմ տամ ձեզ. ո՛չ որպէս աշխարհս տայ՝ տա՛մ ես ձեզ. մի՛ խռովեսցին սիրտք ձեր, եւ մի՛ զանգիտեսցեն[1920]։
[1920] Ոսկան. Զխաղաղութիւն թող՛՛։ Ոմանք. Որպէս աշխարհ տայ։
27. «Խաղաղութիւն եմ թողնում ձեզ, իմ խաղաղութիւնն եմ տալիս ձեզ. ձեզ չեմ տալիս այնպէս, ինչպէս այս աշխարհն է տալիս. ձեր սրտերը թող չխռովուեն, եւ չվախենաք:
27 Խաղաղութիւն կը թողում ձեզի, ի՛մ խաղաղութիւնս կու տամ ձեզի, ո՛չ թէ ինչպէս աշխարհս կու տայ՝ ես ձեզի կու տամ։ Սրտերնիդ չխռովի ու չվախնայ։
zohrab-1805▾ eastern-1994▾ western am▾
14:2727: Мир оставляю вам, мир Мой даю вам; не так, как мир дает, Я даю вам. Да не смущается сердце ваше и да не устрашается.
14:27  εἰρήνην ἀφίημι ὑμῖν, εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν· οὐ καθὼς ὁ κόσμος δίδωσιν ἐγὼ δίδωμι ὑμῖν. μὴ ταρασσέσθω ὑμῶν ἡ καρδία μηδὲ δειλιάτω.
14:27. Εἰρήνην (To-a-peace) ἀφίημι (I-send-off) ὑμῖν, (unto-ye,"εἰρήνην (to-a-peace) τὴν (to-the-one) ἐμὴν (to-mine) δίδωμι (I-give) ὑμῖν: (unto-ye) οὐ (not) καθὼς (down-as) ὁ (the-one) κόσμος (a-configuration) δίδωσιν (it-giveth) ἐγὼ (I) δίδωμι (I-give) ὑμῖν. (unto-ye) μὴ (Lest) ταρασσέσθω (it-should-be-stireed) ὑμῶν (of-ye) ἡ (the-one) καρδία (a-heart) μηδὲ (lest-moreover) δειλιάτω. (it-should-dire-unto)
14:27. pacem relinquo vobis pacem meam do vobis non quomodo mundus dat ego do vobis non turbetur cor vestrum neque formidetPeace I leave with you: my peace I give unto you: not as the world giveth, do I give unto you. Let not your heart be troubled: nor let it be afraid.
27. Peace I leave with you; my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be fearful.
14:27. Peace I leave for you; my Peace I give to you. Not in the way that the world gives, do I give to you. Do not let your heart be troubled, and let it not fear.
14:27. Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.
Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid:

27: Мир оставляю вам, мир Мой даю вам; не так, как мир дает, Я даю вам. Да не смущается сердце ваше и да не устрашается.
14:27  εἰρήνην ἀφίημι ὑμῖν, εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν· οὐ καθὼς ὁ κόσμος δίδωσιν ἐγὼ δίδωμι ὑμῖν. μὴ ταρασσέσθω ὑμῶν ἡ καρδία μηδὲ δειλιάτω.
14:27. pacem relinquo vobis pacem meam do vobis non quomodo mundus dat ego do vobis non turbetur cor vestrum neque formidet
Peace I leave with you: my peace I give unto you: not as the world giveth, do I give unto you. Let not your heart be troubled: nor let it be afraid.
14:27. Peace I leave for you; my Peace I give to you. Not in the way that the world gives, do I give to you. Do not let your heart be troubled, and let it not fear.
14:27. Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: С словами: "идите в мире" нередко в Ветхом Завете благочестивые и даже просто люди, знающие приличия, обращались к тем, с кем расставались (1Цар. 1:18; 20:42; 29:7). В обычае такое прощание было и у иудеев во времена Христа (Мк. 5:34; Лк. 7:50; Иак. 2: 16). И Господь, расставаясь с Своими учениками, прощается обычным образом. Но при этом Он прибавляет, что в Его устах это приветствие является не простым пожеланием, которое часто и не исполняется, когда его произносят простые люди, а действительным дарованием мира и притом такого, какой царил в Его собственной душе (мир Мой). Как Он был владыкою жизни и давал ее кому хотел (ср. 5:21), так Он является и владетелем мира, который теперь и предоставляет Своим апостолам, как самое нужное для них сокровище. С этим миром им не будет страшно в мире и по удалении Христа.
Adam Clarke: Commentary on the Bible - 1831
14:27: Peace I leave with you - The Jewish form of salutation and benediction. A wish of peace among them is thus to be understood: May you prosper in body and soul, and enjoy every earthly and heavenly good! For the meaning of this word, see Mat 5:9.
My peace I give unto you - Such tranquillity of soul, such uninterrupted happiness of mind, such everlasting friendship with God as I enjoy, may ye all enjoy! And such blessedness I bequeath unto you: it is my last, my best, my dying legacy.
Not as the world giveth - Not as the Jews, in empty wishes: not as the people of the world, in empty compliments. Their salutations and benedictions are generally matters of custom and polite ceremony, given without desire or design; but I mean what I say; what I wish you, that I will give you. To his followers Jesus gives peace, procures it, preserves it, and establishes it. He is the author, prince, promoter, and keeper of peace.
Neither let it be afraid - Μηδε δειλιατω, Let not your heart shrink back through fear of any approaching evil. This is the proper meaning of the word. In a few hours ye will be most powerfully assaulted; but stand firm: - the evil will only fall upon me; and this evil will result in your comfort and salvation, and in the redemption of a lost world.
Albert Barnes: Notes on the Bible - 1834
14:27: Peace I leave with you - This was a common form of benediction among the Jews. See the notes at Mat 10:13. It is the invocation of the blessings of peace and happiness. In this place it was, however, much more than a mere form or an empty wish. It came from Him who had power to make peace and to confer it on all, Eph 2:15. It refers here particularly to the consolations which he gave to his disciples in view of his approaching death. He had exhorted them not to be troubled Joh 14:1, and he had stated reasons why they should not be. He explained to them why he was about to leave them; he promised them that he would return; he assured them that the Holy Spirit would come to comfort, teach, and guide them. By all these truths and promises he provided for their peace in the time of his approaching departure. But the expression refers also, doubtless. to the peace which is given to all who love the Saviour. They are by nature enmity against God, Rom 8:7. Their minds are like the troubled sea, which cannot rest, whose waters east up mire and dirt, Isa 57:20. They were at war with conscience, with the law and perfections of God, and with all the truths of religion. Their state after conversion is described as a state of peace. They are reconciled to God; they acquiesce in all his claims; and they have a joy which the world knows not in the word, the promises, the law, and the perfections of God, in the plan of salvation, and in the hopes of eternal life. See Rom 1:7; Rom 5:1; Rom 8:6; Rom 14:7; Gal 5:22; Eph 2:17; Eph 6:15; Phi 4:7; Col 3:15.
My peace - Such as I only can impart. The special peace which my religion is fitted to impart.
Not as the world -
1. Not as the objects which men commonly pursue - pleasure, fame, wealth. They leave care, anxiety, remorse. They do not meet the desires of the immortal mind, and they are incapable of affording that peace which the soul needs.
2. Not as the men of the world give. They salute you with empty and flattering words, but their professed friendship is often reigned and has no sincerity. You cannot be sure that they are sincere, but I am.
3. Not as systems of philosophy and false religion give. They profess to give peace, but it is not real. It does not still the voice of conscience; it does not take away sin; it does not reconcile the soul to God.
4. My peace is such as meets all the wants of the soul, silences the alarms of conscience, is fixed and sure amid all external changes, and will abide in the hour of death and foRev_er. How desirable, in a world of anxiety and care, to possess this peace! and how should all who have it not, seek that which the world can neither give nor take away!
Neither let it be afraid - Of any pain, persecutions, or trials. You have a Friend who will never leave you; a peace that shall always attend you. See Joh 14:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:27: Peace I leave: Joh 16:33, Joh 20:19, Joh 20:21, Joh 20:26; Num 6:26; Psa 29:11, Psa 72:2, Psa 72:7, Psa 85:10; Isa 9:6; Isa 32:15-17, Isa 54:7-10, Isa 54:13, Isa 55:12, Isa 57:19; Zac 6:13; Luk 1:79, Luk 2:14, Luk 10:5; Act 10:36; Rom 1:7, Rom 5:1, Rom 5:10, Rom 8:6, Rom 15:13; Co1 1:3; Co2 5:18-21; Gal 1:3; Gal 5:22, Gal 6:16; Eph 2:14-17; Phi 4:7; Col 1:2, Col 1:20, Col 3:15; Th2 1:2, Th2 3:16; Heb 7:2, Heb 13:20; Rev 1:4
not: Job 34:29; Psa 28:3; Lam 3:17; Dan 4:1, Dan 6:25
Let not: Joh 14:1
afraid: Psa 11:1, Psa 27:1, Psa 56:3, Psa 56:11, Psa 91:5, Psa 112:7; Pro 3:25; Isa 12:2, Isa 41:10, Isa 41:14; Jer 1:8; Eze 2:6; Mat 10:26; Luk 12:4; Act 18:9; Ti2 1:7; Rev 2:10, Rev 21:8
Geneva 1599
14:27 (9) Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.
(9) All true comfort and peace comes to us by Christ alone.
John Gill
14:27 Peace I leave with you,.... Christ being about to die and leave his disciples, makes his last will and testament, and as the best legacy he could leave them, bequeaths peace unto them;
my peace I give unto you: he left the Gospel of peace with them, to be preached by them to all the world; which is a declaration and publication of peace made by his blood; is a means of reconciling the minds of men to God and Christ, to the truths, ordinances, and people of Christ; of relieving and giving peace to distressed minds; and which shows the way to eternal peace: and as Christ had kept his disciples in peace one with another, so he left them in peace; and left orders with them to maintain it one among another: but what seems chiefly designed here, is peace with God, which Christ is the sole author of; he was appointed in the council and covenant of peace to effect it; he became incarnate with that view, and did procure it by his sufferings and death; and as it was published by angels, when he came into the world, he left it, and gave it to his disciples when he was going out of it: or else that peace of conscience is meant, which follows upon the former, which arises from the sprinklings of the blood of Christ, and from a comfortable view, by faith, of an interest in his justifying righteousness, and is enjoyed in a way of believing, and commonly in the use of ordinances "leaving" it supposes that Christ was about to leave his disciples, but would not leave them comfortless; he leaves a Comforter with them, and bequeaths peace unto them as his last legacy: "giving" it, shows that it is not to be acquired by any thing that man can do, but is a pure free grace gift of Christ; and which being given as his legacy, is irrevocable; for the allusion is to the making of a will or testament when persons are about to die: though some have thought it refers to the custom of wishing peace, health, and prosperity, among the Jews; but Christ does not say "peace be to you"; which was the more usual form of salutation among them, and which was used by them when they met, and not at parting; especially we have no instance of such a form as here used, by dying persons taking their leaves of their relations and friends. It must indeed be owned that the phrase, "to give peace", is with them the same as to salute, or wish health and prosperity. Take two or three of their rules as instances of it;
"whoever knows his friend, that he is used (a), "to give him peace"; he shall prevent him with peace (i.e. salute him first), as it is said, "seek peace and pursue it"; but if he "gives" it to him, and he does not return it, he shall be called a robber.''
Again,
"(b) a man may not go into the house of a stranger, on his feast day, , "to give peace unto him" (or salute him); if he finds him in the street, he may give it to him with a low voice, and his head hanging down;''
once (c) more,
"a man , "not give peace to", or salute his master, nor return peace to him in the way that they give it to friends, and they return it to one another.''
Likewise it must be owned, that when they saluted persons of distinction, such as princes, nobles, and doctors, they repeated the word "peace" (d), though never to any strangers; however, certain it is, that it was another sort of peace which Christ left, and gave to his disciples, than what the Jews were wont to give, or wish to one another;
not as the world giveth, give I you. The peace Christ gives is true, solid, and substantial; the peace the world, the men, and things of it give, is a false one; and whilst they cry, "peace, peace, sudden destruction is at hand": the peace of the world is at best but an external one, but the peace Christ is the giver of, is internal; the peace the world affords is a very transient, unstable, and short lived one, but the peace of Christ is lasting and durable; the peace of the world will not support under the troubles of it, but the peace which Christ gives, cheerfully carries his people through all the difficulties and exercises of this life: and as these differ in kind, so likewise in the manner of giving, and in the persons to whom they are given; the world gives peace in words only, Christ in deed; the world gives feignedly, Christ heartily; the world gives it for its own advantage, Christ for his people's sake; the world gives its peace to the men of it, to the ungodly, none to the godly, whom it hates; Christ gives his; not to the wicked, for there is no peace to them, but to the saints, the excellent in the earth. Wherefore says Christ,
let not your heart be troubled; at my departure from you, since I leave such a peace with you:
neither let it be afraid: at the dangers you may be exposed unto, and the trouble you may be exercised with; for in the midst of them all, "in me ye shall have peace", Jn 16:33.
(a) T. Bab. Beracot, fol. 6. 2. (b) T. Bab. Gittin, fol. 62. 1. Maimon. Obede Cochabim, c. 10. sect. 5. (c) Maimon. Talmud Tora, c. 5. sect. 5. (d) T. Bab. Gittin, fol. 62. 1. Maimon. Hilch. Melacim. c. 10. sect. 12.
John Wesley
14:27 Peace I leave with you - Peace in general; peace with God and with your own consciences. My peace - In particular; that peace which I enjoy, and which I create, I give - At this instant. Not as the world giveth - Unsatisfying unsettled, transient; but filling the soul with constant, even tranquillity. Lord, evermore give us this peace! How serenely may we pass through the most turbulent scenes of life, when all is quiet and harmonious within! Thou hast made peace through the blood of thy cross. May we give all diligence to preserve the inestimable gift inviolate, till it issue in everlasting peace!
Robert Jamieson, A. R. Fausset and David Brown
14:27 Peace I leave with you, my peace I give unto you--If Jn 14:25-26 sounded like a note of preparation for drawing the discourse to a close, this would sound like a farewell. But oh, how different from ordinary adieus! It is a parting word, but of richest import, the customary "peace" of a parting friend sublimed and transfigured. As "the Prince of Peace" (Is 9:6) He brought it into flesh, carried it about in His Own Person ("My peace") died to make it ours, left it as the heritage of His disciples upon earth, implants and maintains it by His Spirit in their hearts. Many a legacy is "left" that is never "given" to the legatee, many a gift destined that never reaches its proper object. But Christ is the Executor of His own Testament; the peace He "leaves" He "gives"; Thus all is secure.
not as the world giveth--in contrast with the world, He gives sincerely, substantially, eternally.
14:2814:28: Լուա՛յք զի ասացի ես ձեզ՝ թէ երթամ եւ գա՛մ առ ձեզ. եթէ սիրէիք զիս՝ ապա ուրա՛խ լիեալ էր ձեր՝ եթէ ես առ Հայր երթամ, զի Հայր իմ մե՛ծ է քան զիս[1921]։ [1921] Օրինակ մի. Լուարուք զի ասա՛՛... եւ եթէ սիրէիք զիս։
28. Լսեցիք, որ ձեզ ասացի, թէ՝ գնում եմ եւ կը գամ ձեզ մօտ. եթէ ինձ սիրէիք, ապա դուք ուրախ պիտի լինէիք, որ ես Հօր մօտ եմ գնում, որովհետեւ իմ Հայրը մեծ է, քան ես:
28 Լսեցիք որ ես ըսի ձեզի թէ ‘Կ’երթամ ու ձեզի կու գամ’. եթէ զիս սիրէիք՝ պիտի ուրախանայիք, որ* ես Հօրը քով կ’երթամ, վասն զի իմ Հայրս ինձմէ մեծ է։
Լուայք զի ասացի ես ձեզ թէ` Երթամ եւ գամ առ ձեզ. եթէ սիրէիք զիս, ապա ուրախ լեալ էր ձեր եթէ ես առ Հայր երթամ, զի Հայր իմ մեծ է քան զիս:

14:28: Լուա՛յք զի ասացի ես ձեզ՝ թէ երթամ եւ գա՛մ առ ձեզ. եթէ սիրէիք զիս՝ ապա ուրա՛խ լիեալ էր ձեր՝ եթէ ես առ Հայր երթամ, զի Հայր իմ մե՛ծ է քան զիս[1921]։
[1921] Օրինակ մի. Լուարուք զի ասա՛՛... եւ եթէ սիրէիք զիս։
28. Լսեցիք, որ ձեզ ասացի, թէ՝ գնում եմ եւ կը գամ ձեզ մօտ. եթէ ինձ սիրէիք, ապա դուք ուրախ պիտի լինէիք, որ ես Հօր մօտ եմ գնում, որովհետեւ իմ Հայրը մեծ է, քան ես:
28 Լսեցիք որ ես ըսի ձեզի թէ ‘Կ’երթամ ու ձեզի կու գամ’. եթէ զիս սիրէիք՝ պիտի ուրախանայիք, որ* ես Հօրը քով կ’երթամ, վասն զի իմ Հայրս ինձմէ մեծ է։
zohrab-1805▾ eastern-1994▾ western am▾
14:2828: Вы слышали, что Я сказал вам: иду от вас и приду к вам. Если бы вы любили Меня, то возрадовались бы, что Я сказал: иду к Отцу; ибо Отец Мой более Меня.
14:28  ἠκούσατε ὅτι ἐγὼ εἶπον ὑμῖν, ὑπάγω καὶ ἔρχομαι πρὸς ὑμᾶς. εἰ ἠγαπᾶτέ με ἐχάρητε ἄν, ὅτι πορεύομαι πρὸς τὸν πατέρα, ὅτι ὁ πατὴρ μείζων μού ἐστιν.
14:28. ἠκούσατε (Ye-heard) ὅτι (to-which-a-one) ἐγὼ (I) εἶπον (I-had-said) ὑμῖν (unto-ye,"Ὑπάγω (I-lead-under) καὶ (and) ἔρχομαι ( I-come ) πρὸς (toward) ὑμᾶς. (to-ye) εἰ (If) ἠγαπᾶτέ (ye-were-excessing-off-unto) με (to-me) ἐχάρητε (ye-had-been-joyed) ἄν, (ever) ὅτι (to-which-a-one) πορεύομαι ( I-traverse-of ) πρὸς (toward) τὸν (to-the-one) πατέρα, (to-a-Father,"ὅτι (to-which-a-one) ὁ (the-one) πατὴρ (a-Father) μείζων (greater) μού (of-me) ἐστιν. (it-be)
14:28. audistis quia ego dixi vobis vado et venio ad vos si diligeretis me gauderetis utique quia vado ad Patrem quia Pater maior me estYou have heard that I said to you: I go away, and I come unto you. If you loved me you would indeed be glad, because I go to the Father: for the Father is greater than I.
28. Ye heard how I said to you, I go away, and I come unto you. If ye loved me, ye would have rejoiced, because I go unto the Father: for the Father is greater than I.
14:28. You have heard that I said to you: I am going away, and I am returning to you. If you loved me, certainly you would be gladdened, because I am going to the Father. For the Father is greater than I.
14:28. Ye have heard how I said unto you, I go away, and come [again] unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I.
Ye have heard how I said unto you, I go away, and come [again] unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I:

28: Вы слышали, что Я сказал вам: иду от вас и приду к вам. Если бы вы любили Меня, то возрадовались бы, что Я сказал: иду к Отцу; ибо Отец Мой более Меня.
14:28  ἠκούσατε ὅτι ἐγὼ εἶπον ὑμῖν, ὑπάγω καὶ ἔρχομαι πρὸς ὑμᾶς. εἰ ἠγαπᾶτέ με ἐχάρητε ἄν, ὅτι πορεύομαι πρὸς τὸν πατέρα, ὅτι ὁ πατὴρ μείζων μού ἐστιν.
14:28. audistis quia ego dixi vobis vado et venio ad vos si diligeretis me gauderetis utique quia vado ad Patrem quia Pater maior me est
You have heard that I said to you: I go away, and I come unto you. If you loved me you would indeed be glad, because I go to the Father: for the Father is greater than I.
14:28. You have heard that I said to you: I am going away, and I am returning to you. If you loved me, certainly you would be gladdened, because I am going to the Father. For the Father is greater than I.
14:28. Ye have heard how I said unto you, I go away, and come [again] unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: Но ученики все печальны. Господь видит, что они как будто даже не слушают Его, и потому говорит полувопросительно: вы слышали.. ., т. е.: что же это? Разве вы не слыхали, как Я говорил, что приду к вам опять? К чему же падать духом?

Если бы вы любили Меня.. . Чтобы ободрить учеников при предстоящей разлуке, Господь обращается к их любви, которую они, казалось, должны бы иметь, но которая, как будто, теперь совсем не подает в их душе своего голоса. Любовь апостолов ко Христу, если бы она была истинной любовью, побудила бы их согласиться охотно на недолгую разлуку со Христом, чтобы дать Христу возможность взойти к Отцу небесному и получить подобающее Ему прославление: любящий всегда жертвует своими интересами на пользу любимого.

Отец Мой более Меня. Одни Отцы и Учители Церкви (Кирилл Александрийский, Афанасий Александрийский, блаженный Августин) видят в этих словах сравнение состояния Христа, как Богочеловека, с тою славою, в которой непрестанно пребывает Бог Отец: последнее с человеческой точки зрения, конечно, выше, чем состояние Сына в Его земной жизни. Другие же (напр., Василий Великий, Григорий Богослов, Иоанн Дамаскин) видят здесь раскрытие мысли о происхождении Сына от Отца, Который есть "вина и начало Рожденному от Него". Второе толкование является здесь неподходящим, потому что слова Христа в этом случае перестают обозначать причину, по которой ученики должны радоваться удалению Христа к Отцу: если Сын всегда менее Отца, то какое же значение имеет то обстоятельство, что Он идет к Отцу? Не все ли равно - Он остается меньшим? (Сильченков, с. 212). Таким образом, остается принять первое толкование. Действительно, смерть Христа является не только скорбным, но и радостным событием, ибо она полагает начало отшествию Христа Богочеловека к Богу Отцу и полного Его прославления и по человечеству (Знаменский, с. 318). Состояние уничижения кончается и начинается состояние прославления, которые и сравниваются между собой не прямо, а "через сравнение самых носителей этих состояний" (Сильченков, с. 212).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
28 Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I. 29 And now I have told you before it come to pass, that, when it is come to pass, ye might believe. 30 Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me. 31 But that the world may know that I love the Father; and as the Father gave me commandment, even so I do. Arise, let us go hence.

Christ here gives his disciples another reason why their hearts should not be troubled for his going away; and that is, because his heart was not. And here he tells them what it was that enabled him to endure the cross and despise the shame, that they might look unto him, and run with patience. He comforted himself,

I. That, though he went away, he should come again: "You have heard how I have said, and now I say it again, I go away, and come again." Note, What we have heard of the doctrine of Christ, especially concerning his second coming, we have need to be told again and again. When we are under the power of any transport of passion, grief, or fear, or care, we forget that Christ will come again. See Phil. iv. 5. Christ encouraged himself with this, in his sufferings and death, that he should come again, and the same should comfort us in our departure at death; we go away to come again; the leave we take of our friends at that parting is only a good night, not a final farewell. See 1 Thess. iv. 13, 14.

II. That he went to his Father: "If you loved me, as by your sorrow you say you do, you would rejoice instead of mourning, because, though I leave you, yet I said, I go unto the Father, not only mine, but yours, which will be my advancement and your advantage; for my Father is greater than I." Observe here, 1. It is matter of joy to Christ's disciples that he is gone to the Father, to take possession for orphans, and make intercession for transgressors. His departure had a bright side as well as a dark side. Therefore he sent this message after his resurrection (ch. xx. 17), I ascend to my Father and your Father, as most comfortable. 2. The reason of this is, because the Father is greater than he, which, if it be a proper proof of that for which it is alleged (as no doubt it is), must be understood thus, that his state with his Father would be much more excellent and glorious than his present state; his returning to his Father (so Dr. Hammond) would be the advancing of him to a much higher condition than that which he was now in. Or thus, His going to the Father himself, and bringing all his followers to him there, was the ultimate end of his undertaking, and therefore greater than the means. Thus Christ raises the thoughts and expectations of his disciples to something greater than that in which now they thought all their happiness bound up. The kingdom of the Father, wherein he shall be all in all, will be greater than the mediatorial kingdom. 3. The disciples of Christ should show that they love him by their rejoicing in the glories of his exaltation, rather than by lamenting the sorrows of his humiliation, and rejoicing that he is gone to his Father, where he would be, and where we shall be shortly with him. Many that love Christ, let their love run out in a wrong channel; they think if they love him they must be continually in pain because of him; whereas those that love him should dwell at ease in him, should rejoice in Christ Jesus.

III. That his going away, compared with the prophecies which went before of it, would be a means of confirming the faith of his disciples (v. 29): "I have told you before it come to pass that I must die and rise again, and ascend to the Father, and send the Comforter, that, when it is come to pass, you might believe." See this reason, ch. xiii. 19; xvi. 4. Christ told his disciples of his death, though he knew it would both puzzle them and grieve them, because it would afterwards redound to the confirmation of their faith in two things:-- 1. That he who foretold these things had a divine prescience, and knew beforehand what day would bring forth. When St. Paul was going to Jerusalem, he knew not the things that did abide him there, but Christ did. 2. That the things foretold were according to the divine purpose and designation, not sudden resolves, but the counterparts of an eternal counsel. Let them therefore not be troubled at that which would be for the confirmation of their faith, and so would redound to their real benefit; for the trial of our faith is very precious, though it cost us present heaviness, through manifold temptations, 1 Pet. i. 6.

IV. That he was sure of a victory over Satan, with whom he knew he was to have a struggle in his departure (v. 30): "Henceforth I will not talk much with you, having not much to say, but what may be adjourned to the pouring out of the Spirit." He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much. His time was now short, and he therefore spoke largely to them now, because the opportunity would soon be over. Note, We should always endeavour to talk to the purpose, because perhaps we may not have time to talk much. We know not how soon our breath may be stopped, and therefore should be always breathing something that is good. When we come to be sick and die, perhaps we may not be capable of talking much to those about us; and therefore what good counsel we have to give them, let us give it while we are in health. One reason why he would not talk much with them was because he had now other work to apply himself to: The prince of this world comes. He called the devil the prince of this world, ch. xii. 31. The disciples dreamed of their Master being the prince of this world, and they worldly princes under him. But Christ tells them that the prince of this world was his enemy, and so were the princes of this world, that were actuated and ruled by him, 1 Cor. ii. 8. But he has nothing in me. Observe here, 1. The prospect Christ had of an approaching conflict, not only with men, but with the powers of darkness. The devil had set upon him with his temptations (Matt. iv.), had offered him the kingdoms of this world, if he would hold them as tributary to him, with an eye to which Christ calls him, in disdain, the prince of this world. Then the devil departed from him for a season; "But now," says Christ, "I see him rallying again, preparing to make a furious onset, and so to gain by terrors that which he could not gain by allurements;" to frighten from his undertaking, when he could not entice from it. Note, The foresight of a temptation gives us great advantage in our resistance of it; for, being fore-warned, we should be fore-armed. While we are here, we may see Satan continually coming against us, and ought therefore to be always upon our guard. 2. The assurance he had of good success in the conflict: He hath nothing in me, ouk echei ouden--He hath nothing at all. (1.) There was no guilt in Christ to give authority to the prince of this world in his terrors. The devil is said to have the power of death (Heb. ii. 14); the Jews called him the angel of death, as an executioner. Now Christ having done no evil, Satan had no legal power against him, and therefore, though he prevailed to crucify him, he could not prevail to terrify him; though he hurried him to death, yet not to despair. When Satan comes to disquiet us, he has something in us to perplex us with, for we have all sinned; but, when he would disturb Christ, he found no occasion against him. (2.) There was no corruption in Christ, to give advantage to the prince of this world in his temptations. He could not crush his undertaking by drawing him to sin, because there was nothing sinful in him, nothing irregular for his temptations to fasten upon, no tinder for him to strike fire into; such was the spotless purity of his nature that he was above the possibility of sinning. The more Satan's interest in us is crushed and decays, the more comfortably may we expect sufferings and death.

V. That his departure was in compliance with, and obedience to, his Father. Satan could not force his life from him, and yet he would die: that the world may know that I love the Father, v. 31. We may take this,

1. As confirming what he had often said, that his undertaking, as Mediator, was a demonstration to the world, (1.) Of his compliance with the Father; hereby it appeared that he loved the Father. As it was an evidence of his love to man that he died for his salvation, so it was of his love to God that he died for his glory and the accomplishing of his purposes. Let the world know that between the Father and the Son there is not love lost. As the Father loved the Son, and gave all things into his hands; so the Son loved the Father, and gave his spirit into his hand. (2.) Of his obedience to his Father: "As the Father gave me commandment, even so I did--did the thing commanded me in the manner commanded." Note, The best evidence of our love to the Father is our doing as he hath given us commandment. As Christ loved the Father, and obeyed him, even to the death, so we must love Christ, and obey him. Christ's eye to the Father's commandment, obliging him to suffer and die, bore him up with cheerfulness, and overcame the reluctancies of nature; this took off the offence of the cross, that what he did was by order from the Father. The command of God is sufficient to bear us out in that which is most disputed by others, and therefore should be sufficient to bear us up in that which is most difficult to ourselves: This is the will of him that made me, that sent me.

2. As concluding what he had now said; having brought it to this, here he leaves it: that the world may know that I love the Father. You shall see how cheerfully I can meet the appointed cross: "Arise, let us go hence to the garden;" so some; or, to Jerusalem. When we talk of troubles at a distance, it is easy to say, Lord, I will follow thee whithersoever thou goest; but when it comes to the pinch, when an unavoidable cross lies in the way of duty, then to say, "Arise, let us go to meet it," instead of going out of our way to miss it, this lets the world know that we love the Father. If this discourse was at the close of the passover-supper, it should seem that at these words he arose from the table, and retired into the drawing-room, where he might the more freely carry on the discourse with his disciples in the following chapters, and pray with them. Dr. Goodwin's remark upon this is, that Christ mentioning the great motive of his sufferings, his Father's commandment, was in all haste to go forth to suffer and die, was afraid of slipping the time of Judas's meeting him: Arise, says he, let us go hence but he looks upon the glass, as it were, sees it not quite out, and therefore sits down again, and preaches another sermon. Now, (1.) In these words he gives his disciples an encouragement to follow him. He does not say, I must go; but, Let us go. He calls them out to no hardships but what he himself goes before them in as their leader. They had promised they would not desert him: "Come," says he, "let us go then; let us see how you will make the words good." (2.) He gives them an example, teaching them at all times, especially in suffering times, to sit loose to all things here below, and often to think and speak of leaving them. Though we sit easy, and in the midst of the delights of an agreeable conversation, yet we must not think of being here always: Arise, let us go hence. If it was at the close of the paschal and eucharistical supper, it teaches us that the solemnities of our communion with God are not to be constant in this world. When we sit down under Christ's shadow with delight, and say, It is good to be here; yet we must think of rising and going hence; going down from the mount.
Adam Clarke: Commentary on the Bible - 1831
14:28: I go away - To the Father by my death:
And come again unto you - By my resurrection.
Ye would rejoice - Because, as the Messiah, I am going to receive a kingdom, and power, and glory, for ever. Therefore as my friends ye should rejoice in my elevation, though for a while it may put you to the pain of being separated from me: besides, I am going that I may send you the Holy Spirit, which shall fill you with the fullness of God: on your own account, therefore, ye should have rejoiced and not mourned.
My Father is greater than I - In Joh 14:24, Christ tells his disciples that the Father had sent him: i.e. in his quality of Messiah, he was sent by the Father to instruct, and to save mankind. Now, as the sender is greater than the sent, Joh 13:16, so in this sense is the Father greater than the Son; and in this sense was the passage understood by Origen, Jerome, Novatian, and Vigilius, who read the text thus: The Father, ὁ πεμψας, who sent me, is greater than I. It certainly requires very little argument, and no sophistry, to reconcile this saying with the most orthodox notion of the Godhead of Christ; as he is repeatedly speaking of his Divine and of his human nature. Of the former he says, I and the Father are one, Joh 10:30; and of the latter he states, with the same truth, The Father is greater than I.
Albert Barnes: Notes on the Bible - 1834
14:28: Ye have heard ... - Joh 14:2-3.
If ye loved me - The expression is not to be construed as if they had then no love to him, for they evidently had; but they had also low views of him as the Messiah; they had many Jewish prejudices, and they were slow to believe his plain and positive declarations. This is the slight and tender reproof of a friend, meaning manifestly if you had proper love for me; if you had the highest views of my character and work; if you would lay aside your Jewish prejudices, and put entire, implicit confidence in what I say.
Ye would rejoice - Instead of grieving, you would rejoice in the completion of the plan which requires me to return to heaven, that greater blessings may descend on you by the influences of the Holy Spirit.
Unto the Father - To heaven; to the immediate presence of God, from whom all the blessings of redemption are to descend.
For my Father is greater than I - The object of Jesus here is not to compare his nature with that of the Father, but his condition. Ye would rejoice that I am to leave this state of suffering and humiliation, and resume that glory which I had with the Father before the world was. You ought to rejoice at my exaltation to bliss and glory with the Father (Professor Stuart). The object of this expression is to console the disciples in view of his absence. This he does by saying that if he goes away, the Holy Spirit will descend, and great success will attend the preaching of the gospel, Joh 16:7-10. In the plan of salvation the Father is represented as giving the Son, the Holy Spirit, and the various blessings of the gospel. As the Appointer, the Giver, the Originator, he may be represented as in office superior to the Son and the Holy Spirit. The discourse has no reference, manifestly, to the nature of Christ, and cannot therefore be adduced to prove that he is not divine. Its whole connection demands that we interpret it as relating solely to the imparting of the blessings connected with redemption, in which the Son is represented all along as having been sent or given, and in this respect as sustaining a relation subordinate to the Father.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:28: heard: Joh 14:3, Joh 14:18, Joh 16:16-22
If: Joh 16:7; Psa 47:5-7, Psa 68:18, Psa 68:9; Luk 24:51-53; Pe1 1:8
I go: Joh 14:12, Joh 16:16, Joh 20:17
Father: Joh 5:18, Joh 10:30, Joh 10:38, Joh 13:16, Joh 20:21; Isa 42:1, Isa 49:5-7, Isa 53:11; Mat 12:18; Co1 11:3, Co1 15:24-28; Phi 2:6-11; Heb 1:2, Heb 1:3, Heb 2:9-15, Heb 3:1-4; Rev 1:11, Rev 1:17; Rev 1:18
Geneva 1599
14:28 (10) Ye have heard how I said unto you, I go away, and come [again] unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is (l) greater than I.
(10) We should in no way be sorry for the departing of Christ from us according to the flesh, but rather we should rejoice in it, seeing that all the blessing of the body depends upon the glorifying of the head.
(l) This is spoken in that Christ is mediator, for in this regard the Father is greater than he, in as much as the person to whom request is made is greater than he that makes the request.
John Gill
14:28 Ye have heard how I said unto you,.... Christ had not only told his disciples that he should depart from them in a little time, but also that he should return again to them, and comfort them with his presence, and receive them to himself, to be with him in his Father's house for ever: and this he again suggests,
I go away, and come again unto you; so that they had not so much reason to be troubled and afraid, as they were: had he only said to them that he should go away, without giving any hint of his coming again, they might well have been uneasy; what made the friends of the Apostle Paul so sorrowful at his departure, was most of all, because he had signified to them they should see his face no more; but Christ assured his disciples that in a little time they should see him again, to their unspeakable joy and comfort:
if ye loved me, adds he,
ye would rejoice; not but that the disciples did truly love Christ, and their concern for the loss of his bodily presence is a proof of it; nor was their love unknown to him, nor does he call it in question, only corrects it, or rather uses means to increase it, to draw it forth aright, that it might move and run in a proper channel; they loved him, and therefore were unwilling to part with him, but this was not a pure expression of love to him, it showed too much a regard to themselves, than to the object loved; whereas had they considered things aright, since it was to his greater advantage to remove, they should rather have discovered a willingness to it, and have rejoiced at it; this would have shown pure love and unbiased affection to him: two reasons our Lord gives why they should have rejoiced at his departure; one is,
because, says he,
I said, I go unto the Father; who was not only his, but their Father also; at whose right hand he was to sit, an honour which no mere creature ever had; where he was to be glorified and exalted above all created beings; and besides, his glorification would secure and bring on theirs; as sure as he lived in glory, so sure should they; yea, they should immediately sit down in heavenly places in him, as their head and representative, and therefore had good reason to rejoice at his going away: the other is,
for my Father is greater than I: not with respect to the divine nature, which is common to them both, and in which they are both one; and the Son is equal to the Father, having the self-same essence, perfections, and glory: nor with respect to personality, the Son is equally a divine person, as the Father is, though the one is usually called the first, the other the second person; yet this priority is not of nature, which is the same in both; nor of time, for the one did not exist before the other; nor of causality, for the Father is not the cause of the Son's existence; nor of dignity, for the one has not any excellency which is wanting in the other; but of order and manner of operation: these words are to be understood, either with regard to the human nature, in which he was going to the Father, this was prepared for him by the Father, and strengthened and supported by him, and in which he was made a little lower than the angels, and consequently must be in it inferior to his Father; or with regard to his office as Mediator, in which he was the Father's servant, was set up and sent forth by him, acted under him, and in obedience to him, and was now returning to give an account of his work and service; or rather with regard to his present state, which was a state of humiliation: he was attended with many griefs and sorrows, and exposed to many enemies, and about to undergo an accursed death; whereas his Father was in the most perfect happiness and glory, and so in this sense "greater". That is, more blessed and glorious than he; for this is not a comparison of natures, or of persons, but of states and conditions: now he was going to the Father to partake of the same happiness and glory with him, to be glorified with himself, with the same glory he had with him before the foundation of the world; wherefore on this account, his disciples ought to have rejoiced, and not have mourned.
John Wesley
14:28 God the Father is greater than I - As he was man. As God, neither is greater nor less than the other.
Robert Jamieson, A. R. Fausset and David Brown
14:28 If ye loved me, ye would rejoice, because I said, I go unto the Father, for my Father is greater than I--These words, which Arians and Socinians perpetually quote as triumphant evidence against the proper Divinity of Christ, really yield no intelligible sense on their principles. Were a holy man on his deathbed, beholding his friends in tears at the prospect of losing him, to say, "Ye ought rather to joy than weep for me, and would if ye really loved me, "the speech would be quite natural. But if they should ask him, why joy at his departure was more suitable than sorrow, would they not start back with astonishment, if not horror, were he to reply, "Because my Father is greater than I?" Does not this strange speech from Christ's lips, then, presuppose such teaching on His part as would make it extremely difficult for them to think He could gain anything by departing to the Father, and make it necessary for Him to say expressly that there was a sense in which He could do so? Thus, this startling explanation seems plainly intended to correct such misapprehensions as might arise from the emphatic and reiterated teaching of His proper equality with the Father--as if so Exalted a Person were incapable of any accession by transition from this dismal scene to a cloudless heaven and the very bosom of the Father--and by assuring them that this was not the case, to make them forget their own sorrow in His approaching joy.
14:2914:29: Եւ ա՛յժմ ասացի ձեզ մինչչեւ՛ եղեալ. զի յորժամ լինիցի, հաւատասջի՛ք։
29. Եւ հիմա ասացի ձեզ, երբ դեռ չի եղել, որպէսզի, երբ լինի, հաւատաք:
29 Եւ հիմա դեռ չեղած ըսի ձեզի, որպէս զի երբ ըլլայ՝ հաւատաք։
Եւ այժմ ասացի ձեզ մինչչեւ եղեալ, զի յորժամ լինիցի, հաւատասջիք:

14:29: Եւ ա՛յժմ ասացի ձեզ մինչչեւ՛ եղեալ. զի յորժամ լինիցի, հաւատասջի՛ք։
29. Եւ հիմա ասացի ձեզ, երբ դեռ չի եղել, որպէսզի, երբ լինի, հաւատաք:
29 Եւ հիմա դեռ չեղած ըսի ձեզի, որպէս զի երբ ըլլայ՝ հաւատաք։
zohrab-1805▾ eastern-1994▾ western am▾
14:2929: И вот, Я сказал вам [о том], прежде нежели сбылось, дабы вы поверили, когда сбудется.
14:29  καὶ νῦν εἴρηκα ὑμῖν πρὶν γενέσθαι, ἵνα ὅταν γένηται πιστεύσητε.
14:29. καὶ (And) νῦν (now) εἴρηκα (I-had-come-to-utter) ὑμῖν (unto-ye) πρὶν (ere) γενέσθαι , ( to-have-had-became ,"ἵνα (so) ὅταν (which-also-ever) γένηται ( it-might-have-had-became ) πιστεύσητε. (ye-might-have-trusted-of)
14:29. et nunc dixi vobis priusquam fiat ut cum factum fuerit credatisAnd now I have told you before it come to pass: that when it shall come to pass, you may believe.
29. And now I have told you before it come to pass, that, when it is come to pass, ye may believe.
14:29. And now I have told you this, before it happens, so that, when it will happen, you may believe.
14:29. And now I have told you before it come to pass, that, when it is come to pass, ye might believe.
And now I have told you before it come to pass, that, when it is come to pass, ye might believe:

29: И вот, Я сказал вам [о том], прежде нежели сбылось, дабы вы поверили, когда сбудется.
14:29  καὶ νῦν εἴρηκα ὑμῖν πρὶν γενέσθαι, ἵνα ὅταν γένηται πιστεύσητε.
14:29. et nunc dixi vobis priusquam fiat ut cum factum fuerit credatis
And now I have told you before it come to pass: that when it shall come to pass, you may believe.
14:29. And now I have told you this, before it happens, so that, when it will happen, you may believe.
14:29. And now I have told you before it come to pass, that, when it is come to pass, ye might believe.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: - 31: Все сказанное доселе ученикам было направлено к тому, чтобы дать им опору пережить тяжкие испытания, которые их ожидают. Пусть они тогда припомнят, что говорил им Господь: для них эти испытания не покажутся особенно тяжкими, потому что Господь к ним уже подготовлял учеников. Господь и дальше бы мог говорить с ними, но время не терпит. "Идет владыка этого грешного и враждебного Христу мира - сатана - в лице предателя, ведущего с собою отряд воинов" (ср. 13:2, 27).

Так как это слово еще более могло увеличить ужас учеников, то Господь, в успокоение их, говорит, что сатана, который имеет такую большую власть над миром, над Ним собственно власти не имеет: во Христе нет точки опоры для действий сатаны - нет греха. Господь мог бы отогнать от Себя сатану, но Он не хочет этого сделать. Из любви к Отцу, воля Которого состоит в том, чтобы Христос умер за людей, Он Сам идет навстречу к владыке смерти (2:44), который и Ему несет смерть.

Встаньте, пойдем отсюда. Это - только приглашение, на которое ученики, по-видимому, не отозвались согласием и остались на своих местах. Предполагать (как епископ Михаил), что речь, далее следующая, была сказана по дороге, нет основания: напротив, об удалении из горницы сказано только в гл. 18, ст. 1. Поэтому Господь снова начал утешать учеников, возбуждая в них мужество.
Adam Clarke: Commentary on the Bible - 1831
14:29: I have told you before it come to pass - Lest my death should be a stumbling-block to you, I have spoken of it beforehand, and showed you the necessity of it, that when it happens ye may believe, that as I could predict it so clearly, and so circumstantially, so all the good which I have promised shall be the result may be confidently expected by you; and that your sorrow, if not entirely removed, may at least be much mitigated.
Albert Barnes: Notes on the Bible - 1834
14:29: Before it come to pass - Before my death, resurrection, and ascension.
Ye might believe - You might be confirmed or strengthened in faith by the evidence which I gave that I came from God - the power of foretelling future events.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:29: Joh 13:19, Joh 16:4-30, Joh 16:31; Mat 24:24, Mat 24:25
John Gill
14:29 And now I have told you before it came to pass,.... This is a strong proof of his true and proper deity, for none but the omniscient God can tell of things before they come to pass; this is peculiar to him, and distinguishes him from the gods of the Gentiles; see Is 41:22;
that when it is come to pass, ye might believe: that is, that when he was removed from them, and gone to his Father, they might then believe that he was truly God, the Son of God, the promised Messiah; and that he was then in glory, and at the right hand of God.
John Wesley
14:29 I have told you - Of my going and return.
14:3014:30: Ո՛չ եւս այլ շատ խօսեցայց ընդ ձեզ. գա՛յ իշխան աշխարհիս այսորիկ, եւ յիս ինչ ո՛չ գտանէ[1922]։ [1922] Ոմանք. Շատ խօսեցայ ընդ։
30. Այլեւս երկար չեմ խօսի ձեզ հետ. գալիս է աշխարհի իշխանը եւ իմ վրայ ոչ մի իշխանութիւն չունի:
30 Ա՛լ ձեզի հետ շատ պիտի չխօսիմ, վասն զի այս աշխարհին իշխանը կու գայ եւ իմ վրաս բան մը չունի.
Ոչ եւս այլ շատ խօսեցայց ընդ ձեզ. գայ իշխան աշխարհիս այսորիկ եւ յիս ինչ ոչ գտանէ:

14:30: Ո՛չ եւս այլ շատ խօսեցայց ընդ ձեզ. գա՛յ իշխան աշխարհիս այսորիկ, եւ յիս ինչ ո՛չ գտանէ[1922]։
[1922] Ոմանք. Շատ խօսեցայ ընդ։
30. Այլեւս երկար չեմ խօսի ձեզ հետ. գալիս է աշխարհի իշխանը եւ իմ վրայ ոչ մի իշխանութիւն չունի:
30 Ա՛լ ձեզի հետ շատ պիտի չխօսիմ, վասն զի այս աշխարհին իշխանը կու գայ եւ իմ վրաս բան մը չունի.
zohrab-1805▾ eastern-1994▾ western am▾
14:3030: Уже немного Мне говорить с вами; ибо идет князь мира сего, и во Мне не имеет ничего.
14:30  οὐκέτι πολλὰ λαλήσω μεθ᾽ ὑμῶν, ἔρχεται γὰρ ὁ τοῦ κόσμου ἄρχων· καὶ ἐν ἐμοὶ οὐκ ἔχει οὐδέν,
14:30. οὐκέτι (Not-if-to-a-one) πολλὰ ( to-much ) λαλήσω (I-shall-speak-unto) μεθ' (with) ὑμῶν, (of-ye," ἔρχεται ( it-cometh ) γὰρ (therefore,"ὁ (the-one) τοῦ (of-the-one) κόσμου (of-a-configuration) ἄρχων: (a-firsting) καὶ (and) ἐν (in) ἐμοὶ (unto-ME) οὐκ (not) ἔχει (it-holdeth) οὐδέν, (to-not-moreover-one,"
14:30. iam non multa loquar vobiscum venit enim princeps mundi huius et in me non habet quicquamI will not now speak many things with you. For the prince of this world: cometh: and in me he hath not any thing.
30. I will no more speak much with you, for the prince of the world cometh: and he hath nothing in me;
14:30. I will not now speak at length with you. For the prince of this world is coming, but he does not have anything in me.
14:30. Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me.
Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me:

30: Уже немного Мне говорить с вами; ибо идет князь мира сего, и во Мне не имеет ничего.
14:30  οὐκέτι πολλὰ λαλήσω μεθ᾽ ὑμῶν, ἔρχεται γὰρ ὁ τοῦ κόσμου ἄρχων· καὶ ἐν ἐμοὶ οὐκ ἔχει οὐδέν,
14:30. iam non multa loquar vobiscum venit enim princeps mundi huius et in me non habet quicquam
I will not now speak many things with you. For the prince of this world: cometh: and in me he hath not any thing.
14:30. I will not now speak at length with you. For the prince of this world is coming, but he does not have anything in me.
14:30. Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:30: The prince of this world - Τουτου, of this, is omitted by ABDEGHKLMS, Mt. BH, one hundred others; both the Syriac, later Persic, all the Arabic, and several of the primitive fathers. I rather think the omission of the pronoun makes the sense more general; for, had he said This world, the words might have been restrained to the Jewish state, or to the Roman government. But who is the person called here the prince of the world?
1. Mr. Wakefield thinks that Christ speaks here of himself, as he does in Joh 12:31, (see the note there), and translates this verse and the following thus: For the ruler of this world is coming; and I have nothing now to do, but to convince the world that I love the Father, and do as he commanded me. On which he observes that our Lord speaks of what he shall be, when he comes again, and not of what he then was: compare Joh 14:18; Joh 16:16; Joh 17:2; Mat 28:18; Phi 2:9. And how often does he speak of himself, as the Son of man, in the third person! See his vindication of this translation in the third vol. of his New Testament.
2. Others think that our Lord refers to the Roman government, the ruler of the world, who, by its deputy, Pilate, was going to judge him, but who should find nothing (εὑρησει ουδεν, which is the reading found in some excellent MSS. and versions, and is followed by almost all the primitive fathers), as a just cause of death in him - nothing in the whole of his conduct which was in the least reprehensible; and this indeed Pilate witnessed in the most solemn manner. See Joh 18:38; Joh 19:4, Joh 19:12; see also Luk 23:4, etc., and Mat 27:24.
3. But the most general opinion is that Satan is meant, who is called the prince of the power of the air, Eph 2:2; and who is supposed to be the same that is called the god of this world, Co2 4:4; and who at his last and most desperate trial, the agony in the garden, should be convinced that there was nothing of his nature in Christ, nothing that would coincide with his solicitations, and that he should find himself completely foiled in all his attacks, and plainly foresee the impending ruin of his kingdom. It is very difficult to ascertain the real meaning here: of the different opinions proposed above, the reader must take that which he deems the most likely.
Albert Barnes: Notes on the Bible - 1834
14:30: Will not talk much - The time of my death draws near. It occurred the next day.
The prince of this world - See the notes at Joh 12:31.
Cometh - Satan is represented as approaching him to try him in his sufferings, and it is commonly supposed that no small part of the pain endured in the garden of Gethsemane was from some dreadful conflict with the great enemy of man. See Luk 22:53; "This is your hour and the power of darkness." Compare Luk 4:13.
Hath nothing in me - There is in me no principle or feeling that accords with his, and nothing, therefore, by which he can pRev_ail. Temptation has only power because there are some principles in us which accord with the designs of the tempter, and which may be excited by presenting corresponding objects until our virtue be overcome. Where there is no such propensity, temptation has no power. As the principles of Jesus were wholly on the side of virtue, the meaning here may be that, though he had the natural appetites of man, his virtue was so supreme that Satan "had nothing in him" which could constitute any danger that he would be led into sin, and that there was no fear of the result of the conflict before him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:30: I: Joh 16:12; Luk 24:44-49; Act 1:3
the: Joh 12:31, Joh 16:11; Luk 22:53; Co2 4:4; Eph 2:2, Eph 6:12; Col 1:13; Jo1 4:4; Jo1 5:19 *Gr: Rev 12:9, Rev 20:2, Rev 20:3, Rev 20:7, Rev 20:8
and: Luk 1:35; Co2 5:21; Heb 4:15, Heb 7:26; Pe1 1:19, Pe1 2:22; Jo1 3:5-8
Geneva 1599
14:30 (11) Hereafter I will not talk much with you: for the prince of this world cometh, and hath (m) nothing in me.
(11) Christ goes to death not unwillingly, but willingly, not that he is yielding to the devil, but rather that he is obeying his Father's decree.
(m) As one would say, "Satan will eventually set upon me with all the might he can, but he has no power over me, neither will he find any such thing in me as he thinks he will."
John Gill
14:30 Hereafter I will not talk much with you,.... Meaning before his death; for after his resurrection he talked much with them, about the things pertaining to the kingdom of God; being seen of them and conversing with them, for the space of forty days; not much, he says, chiefly what is delivered in the two next chapters: the design of this was, to observe to them that his time of departure was near at hand, and to quicken their attention to what he did say to them; since they could not expect to hear him long, or much more from him; he would be otherwise engaged;
for the prince of this world cometh: by "the prince of this world", is meant the devil; why he is so called; see Gill on Jn 12:31; the reason why Christ chooses to use this circumlocution, rather than to say Satan or the devil cometh, is partly to point out what a powerful adversary he had, and was about to engage with, and partly to observe to his disciples, what they must expect from the world, even hatred and persecution; since Satan was the prince of it, and had such powerful influence over the minds of the men of it. When it is said that he cometh, it is to be understood of his coming to Christ, though it is not expressed, and that with an intent agreeably to his character, as a thief, to kill and to destroy; and not of his coming merely by Judas, into whom he had already entered, and had put it into his heart to betray him; and by the armed soldiers, who would accompany him to apprehend him; and by the chief priests, rulers, and people of the Jews, who with united voices would cry, Crucify him, Crucify him; nor only invisibly by his angels, his principalities and powers, he was now employing in different ways, to bring about his purposes; but of his coming himself personally, and visibly: as he visibly appeared to Christ in the wilderness, tempting him, where he left him for a season; so this season or opportunity being come, he takes it, and visibly appears to him in the garden, where a sharp agony and combat was between them; what success he had in this conflict, is next mentioned;
and hath nothing in me; or as some copies read it, "shall find nothing in me"; or as others, "hath nothing to find in me"; Christ had no sin in him, which can be said of none but him. The Jews say (e), that Samuel, by whom they mean the devil, when he wrestled with Jacob, , "could not find any iniquity in him", he had committed; but this is only true of Jacob's antitype: for though his emissaries sought diligently for it, they could find none in him; though he had sin upon him, he had none in him; the sins of his people were imputed to him, but he had no sin inherent in him; hence, though he the Messiah was "cut off", according to Dan 9:26, "but not for himself"; which by the Septuagint is rendered , "but there is no judgment" or "condemnation in him", i.e. no cause of condemnation; which agrees with what is here said: though the accuser of men sought to have something against him, to accuse him of, he could find none; some pretences indeed were made, and charges brought, but could not be made good, insomuch that the judge himself said, "I find in him no fault at all", Jn 18:38, so that the devil had no power over him, no rightful power, nor any but what he had by permission, nor indeed did he prevail over him; for though according to the first prophecy of the Messiah, Satan bruised the heel of Christ; yet Christ bruised his head, destroyed him and his works, spoiled him, and his principalities and powers; whence it appears that the death of Christ was not owing to any sin of his own, for he had none, nor could any be found in him; nor to the superior power of the devil over him; he submitted to death, not through the power of Satan over him, and complied with all the circumstances leading to it, not out of fear of him, but in love to his Father, and obedience to his command; as is clear from the following verse.
(e) Tzeror Hammor, fol. 44. 2.
John Wesley
14:30 The prince of this world is coming - To make his grand assault. But he hath nothing in me - No right, no claim, or power. There is no guilt in me, to give him power over me; no corruption to take part with his temptation.
Robert Jamieson, A. R. Fausset and David Brown
14:30 Hereafter I will not talk much with you--"I have a little more to say, but My work hastens apace, and the approach of the adversary will cut it short."
for the prince of this world--(See on Jn 12:31).
cometh--with hostile intent, for a last grand attack, having failed in His first formidable assault (Lk 4:1-13) from which he "departed [only] for a season" (Jn 14:13).
and hath nothing in me--nothing of His own--nothing to fasten on. Glorious saying! The truth of it is, that which makes the Person and Work of Christ the life of the world (Heb 9:14; 1Jn 3:5; 2Cor 5:21).
14:3114:31: Այլ զի ծանիցէ աշխարհ՝ եթէ սիրեմ զՀայր. եւ որպէս պատուիրեաց ինձ Հայրն ա՛յսպէս առնեմ. ա՛ւն արիք գնասցո՛ւք աստի[1923]։[1923] Ոմանք. Ինձ Հայր՝ այնպէս առնեմ։
31. Իսկ որպէսզի աշխարհը գիտենայ, որ ես սիրում եմ Հօրը, այնպէս եմ անում, ինչպէս որ Հայրը պատուիրեց ինձ. դե՛հ, վե՛ր կացէք գնանք այստեղից»:
31 Միայն թէ աշխարհ գիտնայ որ ես Հայրը կը սիրեմ ու ինչպէս Հայրը ինծի պատուիրեց, այնպէս կ’ընեմ։ Ելէ՛ք, ասկէ երթանք»։
Այլ զի ծանիցէ աշխարհ եթէ սիրեմ զՀայր. եւ որպէս պատուիրեաց ինձ Հայր, այնպէս առնեմ. օ՛ն արիք գնասցուք աստի:

14:31: Այլ զի ծանիցէ աշխարհ՝ եթէ սիրեմ զՀայր. եւ որպէս պատուիրեաց ինձ Հայրն ա՛յսպէս առնեմ. ա՛ւն արիք գնասցո՛ւք աստի[1923]։
[1923] Ոմանք. Ինձ Հայր՝ այնպէս առնեմ։
31. Իսկ որպէսզի աշխարհը գիտենայ, որ ես սիրում եմ Հօրը, այնպէս եմ անում, ինչպէս որ Հայրը պատուիրեց ինձ. դե՛հ, վե՛ր կացէք գնանք այստեղից»:
31 Միայն թէ աշխարհ գիտնայ որ ես Հայրը կը սիրեմ ու ինչպէս Հայրը ինծի պատուիրեց, այնպէս կ’ընեմ։ Ելէ՛ք, ասկէ երթանք»։
zohrab-1805▾ eastern-1994▾ western am▾
14:3131: Но чтобы мир знал, что Я люблю Отца и, как заповедал Мне Отец, так и творю: встаньте, пойдем отсюда.
14:31  ἀλλ᾽ ἵνα γνῶ ὁ κόσμος ὅτι ἀγαπῶ τὸν πατέρα, καὶ καθὼς ἐνετείλατο μοι ὁ πατήρ, οὕτως ποιῶ. ἐγείρεσθε, ἄγωμεν ἐντεῦθεν.
14:31. ἀλλ' (other) ἵνα (so) γνῷ (it-might-have-had-acquainted,"ὁ (the-one) κόσμος (a-configuration,"ὅτι (to-which-a-one) ἀγαπῶ (I-excess-off-unto) τὸν (to-the-one) πατέρα, (to-a-Father,"καὶ (and) καθὼς (down-as) ἐντολὴν (to-a-finishing-in) ἔδωκέν (it-gave) μοι (unto-me,"ὁ (the-one) πατὴρ (a-Father,"οὕτως (unto-the-one-this) ποιῶ. (I-do-unto) Ἐγείρεσθε , ( Ye-should-rouse ,"ἄγωμεν (we-might-lead) ἐντεῦθεν. (in-also-from)
14:31. sed ut cognoscat mundus quia diligo Patrem et sicut mandatum dedit mihi Pater sic facio surgite eamus hincBut that the world may know that I love the Father: and as the Father hath given me commandments, so do I. Arise, let us go hence.
31. but that the world may know that I love the Father, and as the Father gave me commandment, even so I do. Arise, let us go hence.
14:31. Yet this is so that the world may know that I love the Father, and that I am acting according to the commandment that the Father has given to me. Rise up, let us go from here.”
14:31. But that the world may know that I love the Father; and as the Father gave me commandment, even so I do. Arise, let us go hence.
But that the world may know that I love the Father; and as the Father gave me commandment, even so I do. Arise, let us go hence:

31: Но чтобы мир знал, что Я люблю Отца и, как заповедал Мне Отец, так и творю: встаньте, пойдем отсюда.
14:31  ἀλλ᾽ ἵνα γνῶ ὁ κόσμος ὅτι ἀγαπῶ τὸν πατέρα, καὶ καθὼς ἐνετείλατο μοι ὁ πατήρ, οὕτως ποιῶ. ἐγείρεσθε, ἄγωμεν ἐντεῦθεν.
14:31. sed ut cognoscat mundus quia diligo Patrem et sicut mandatum dedit mihi Pater sic facio surgite eamus hinc
But that the world may know that I love the Father: and as the Father hath given me commandments, so do I. Arise, let us go hence.
14:31. Yet this is so that the world may know that I love the Father, and that I am acting according to the commandment that the Father has given to me. Rise up, let us go from here.”
14:31. But that the world may know that I love the Father; and as the Father gave me commandment, even so I do. Arise, let us go hence.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:31: Arise, let us go hence - Calmet supposes that Christ, having rendered thanks to God, and sung the usual hymn, Mat 26:30; Mar 14:26; rose from the table, left the city, and went towards the garden of Olives, or garden of Gethsemane, on the road to which, a part of the following discourse was delivered. It was now about midnight, and the moon was almost full, it being the 14th day of her age, about the time in which the Jewish passover was to be slain.
The reader should carefully note the conduct of our Lord. He goes to die as a Sacrifice, out of love to mankind, in obedience to the Divine will, and with unshaken courage. All our actions should be formed on this plan. They should have the love of God and man for their principle and motive; his glory for their end; and his will for their rule. He who lives and acts thus shall live for ever. Amen.
Albert Barnes: Notes on the Bible - 1834
14:31: That the world may know that I love the Father - That it might not be alleged that his virtue had not been subjected to trial. It was subjected. He was tempted in all points like as we are, yet without sin, Heb 4:15. He passed through the severest forms of temptation, that it might be seen and known that his holiness was proof to all trial, and that human nature might be so pure as to resist all forms of temptation. This will be the case with all the saints in heaven, and it was the case with Jesus on earth.
Even so I do - In all things he obeyed; and he showed that, in the face of calamities, persecutions, and temptations, he was still disposed to obey his Father. This he did that the world might know that he loved the Father. So should we bear trials and resist temptation; and so, through. persecution and calamity, should we show that we are actuated by the love of God. "Arise, let us go hence." It has been commonly supposed that Jesus and the apostles now rose from the paschal supper and went to the Mount of Olives, and that the remainder of the discourse in John 15; 16, together with the prayer in John 17, was delivered while on the way to the garden of Gethsemane; but some have supposed that they merely rose from the table, and that the discourse was finished before they left the room. The former is the more correct opinion. It was now probably toward midnight, and the moon was at the full, and the scene was one, therefore, of great interest and tenderness. Jesus, with a little band, was himself about to die, and he went forth in the stillness of the night, counselling his little company in regard to their duties and dangers, and invoking the protection and blessing of God his Father to attend, to sanctify, and guide them in the arduous labors, the toils, and the persecutions they were yet to endure, John 17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:31: that the: Joh 4:34, Joh 10:18, Joh 12:27, Joh 15:9, Joh 18:11; Psa 40:8; Mat 26:39; Phi 2:8; Heb 5:7, Heb 5:8, Heb 10:5-9, Heb 12:2, Heb 12:3
Arise: Joh 18:1-4; Mat 26:46; Luk 12:50
John Gill
14:31 But that the world may know,.... Not the wicked and unbelieving world, but the world of God's elect, such as are brought to believe in Christ:
that I love the Father; Christ must needs love the Father, as being of the same nature and essence with him, and as standing in the relation of a son to him; he loved all that the Father loves, and approved of all his purposes, counsels, and determinations, concerning himself and the salvation of his people; and therefore he voluntarily laid down his life for them:
and as the Father gave me commandment, so I do: as a son is obedient to a father, so was Christ in all things obedient to the commands of his heavenly Father, in preaching the Gospel, obeying the law, and suffering death; all which he did and suffered, as the Father gave commandment to him, as man and Mediator: and that it might fully appear how much he loved his Father, and agreed with him in all his designs of grace; how much his will was resigned to his, and what respect he paid to whatever he said or ordered; he said to his disciples,
arise, let us go hence: not from the passover, or the supper, for the passover was not as yet, and the Lord's supper was not instituted; nor in order to go to Mount Olivet, or to the garden, where Judas and his armed men would be to meet him, and lay hold on him, as is generally thought; but from Bethany, where he and his disciples now were, in order to go to Jerusalem and keep the passover, institute the supper, and then surrender himself into the hands of his enemies, and die for the sins of his people; for between this and the sermon in the following chapters, was the Lord's supper celebrated; when Christ having mentioned the fruit of the vine, he should drink new with his disciples in his Father's kingdom, he very pertinently enters upon the discourse concerning the vine and branches, with which the next chapter begins: the phrase is Jewish; so R. Jose and R. Chiyah say to one another as they sat, , "arise, and let us go hence" (f).
(f) Zohar in Exod. fol. 74. 1.
John Wesley
14:31 But I suffer him thus to assault me, Because it is the Father's commission to me, Jn 10:18. To convince the world of my love to the Father, in being obedient unto death, Phil 2:8. Arise, let us go hence - Into the city, to the passover. All that has been related from Jn 12:31, was done and said on Thursday, without the city. But what follows in the fifteenth, sixteenth, and seventeenth chapters, was said in the city, on the very evening of the passover just before he went over the brook Kedron.
Robert Jamieson, A. R. Fausset and David Brown
14:31 But that the world may know that I love the Father, &c.--The sense must be completed thus: "But to the Prince of the world, though he has nothing in Me, I shall yield Myself up even unto death, that the world may know that I love and obey the Father, whose commandment it is that I give My life a ransom for many."
Arise, let us go hence--Did they then, at this stage of the discourse, leave the supper room, as some able interpreters conclude? If so, we think our Evangelist would have mentioned it: see Jn 18:1, which seems clearly to intimate that they then only left the upper room. But what do the words mean if not this? We think it was the dictate of that saying of earlier date, "I have a baptism to be baptized with, and how am I straitened till it be accomplished!"--a spontaneous and irrepressible expression of the deep eagerness of His spirit to get into the conflict, and that if, as is likely, it was responded to somewhat too literally by the guests who hung on His lips, in the way of a movement to depart, a wave of His hand, would be enough to show that He had yet more to say ere they broke up; and that disciple, whose pen was dipped in a love to his Master which made their movements of small consequence save when essential to the illustration of His words, would record this little outburst of the Lamb hastening to the slaughter, in the very midst of His lofty discourse; while the effect of it, if any, upon His hearers, as of no consequence, would naturally enough be passed over.