The Upper Room discourse opens with the command and the basis for it in the same breath. Let not your heart be troubled, mē tarassesthō humōn hē kardia. The imperative is given to real people in real trouble. Judas has left. Jesus has told them he is going somewhere they cannot follow. Peter has denied his devotion will ever waver and been told it will waver before morning. The table is full of grief.
The basis: believe in God, believe also in me. The same trust that anchors them in God anchors them in Jesus. The two are not separate anchor points, they are one.
In my Father's house are many monai, dwelling places, rooms, places of permanent menō. The word menō is the governing word of the entire discourse. It will appear in the vine-and-branches passage as abide, and the connection is deliberate: the dwelling places in the Father's house are where the abiding of chapter 15 ultimately arrives. And I will come again: palin erchomai, present tense, the coming already underway, and receive you to myself. Paralēmpsomai: take alongside myself, the intimate word for receiving a bride. The destination is not a location. It is a person. Where I am, there you will be also.
Thomas asks the location question: where are you going, and how do we know the way? Jesus answers not with a map but a person: I am the way, the truth, and the life. The ego eimi formula, the I AM of Exodus 3:14, applied to three nouns. No one comes to the Father except through me. The exclusivity is not narrowing; it is specification. There is one way, and it is not a road or a system. It is the person who spoke those words. Thread 3 is the King preparing the royal dwelling. Thread 6 is the receiving to himself: the final form of the union that began at faith.
I will come again and receive you to myself: the Rapture promise in the Upper Room; and I am the way, the truth, and the life: the exclusivity is not narrowing, it is specificity: there is one way, and the way is a person.
ἐν τῇ οἰκίᾳ τοῦ πατρός μου μοναὶ πολλαί εἰσιν (en tē oikia tou patros mou monai pollai eisin): in my Father's house are many mansions: monai (dwelling places, rooms, abiding places, from menō, the abide-word; not palaces but places of permanent abiding; the same menō-root that will govern the vine-and-branches passage in chapter 15; the destination is not distance but closeness, dwelling places in the Father's own house) · πάλιν ἔρχομαι καὶ παραλήμψομαι ὑμᾶς πρὸς ἐμαυτόν (palin erchomai kai paralēmpsomai humas pros emauton): I will come again and receive you to myself: palin erchomai (I am coming again, the present tense makes the coming already in motion); paralēmpsomai (I will take alongside, receive to myself, from paralambanō; the same verb used of Joseph taking Mary as his wife; intimate personal reception, not a general gathering); pros emauton (to myself, the destination is not a place but a person)
threads t3 · t6 · see John 10:9 · Acts 4:12 · 1 Thessalonians 4:16-17
The Upper Room discourse opens with the command and the basis for it in the same breath. Let not your heart be troubled, mē tarassesthō humōn hē kardia. The imperative is given to real people in real trouble. Judas has left. Jesus has told them he is going somewhere they cannot follow. Peter has denied his devotion will ever waver and been told it will waver before morning. The table is full of grief.
The basis: believe in God, believe also in me. The same trust that anchors them in God anchors them in Jesus. The two are not separate anchor points, they are one.
In my Father's house are many monai, dwelling places, rooms, places of permanent menō. The word menō is the governing word of the entire discourse. It will appear in the vine-and-branches passage as abide, and the connection is deliberate: the dwelling places in the Father's house are where the abiding of chapter 15 ultimately arrives. And I will come again: palin erchomai, present tense, the coming already underway, and receive you to myself. Paralēmpsomai: take alongside myself, the intimate word for receiving a bride. The destination is not a location. It is a person. Where I am, there you will be also.
Thomas asks the location question: where are you going, and how do we know the way? Jesus answers not with a map but a person: I am the way, the truth, and the life. The ego eimi formula, the I AM of Exodus 3:14, applied to three nouns. No one comes to the Father except through me. The exclusivity is not narrowing; it is specification. There is one way, and it is not a road or a system. It is the person who spoke those words. Thread 3 is the King preparing the royal dwelling. Thread 6 is the receiving to himself: the final form of the union that began at faith.
I will come again and receive you to myself: the Rapture promise in the Upper Room; and I am the way, the truth, and the life: the exclusivity is not narrowing, it is specificity: there is one way, and the way is a person.
ἐν τῇ οἰκίᾳ τοῦ πατρός μου μοναὶ πολλαί εἰσιν (en tē oikia tou patros mou monai pollai eisin): in my Father's house are many mansions: monai (dwelling places, rooms, abiding places, from menō, the abide-word; not palaces but places of permanent abiding; the same menō-root that will govern the vine-and-branches passage in chapter 15; the destination is not distance but closeness, dwelling places in the Father's own house) · πάλιν ἔρχομαι καὶ παραλήμψομαι ὑμᾶς πρὸς ἐμαυτόν (palin erchomai kai paralēmpsomai humas pros emauton): I will come again and receive you to myself: palin erchomai (I am coming again, the present tense makes the coming already in motion); paralēmpsomai (I will take alongside, receive to myself, from paralambanō; the same verb used of Joseph taking Mary as his wife; intimate personal reception, not a general gathering); pros emauton (to myself, the destination is not a place but a person)
threads t3 · t6 · see John 10:9 · Acts 4:12 · 1 Thessalonians 4:16-17
The Upper Room discourse opens with the command and the basis for it in the same breath. Let not your heart be troubled, mē tarassesthō humōn hē kardia. The imperative is given to real people in real trouble. Judas has left. Jesus has told them he is going somewhere they cannot follow. Peter has denied his devotion will ever waver and been told it will waver before morning. The table is full of grief.
The basis: believe in God, believe also in me. The same trust that anchors them in God anchors them in Jesus. The two are not separate anchor points, they are one.
In my Father's house are many monai, dwelling places, rooms, places of permanent menō. The word menō is the governing word of the entire discourse. It will appear in the vine-and-branches passage as abide, and the connection is deliberate: the dwelling places in the Father's house are where the abiding of chapter 15 ultimately arrives. And I will come again: palin erchomai, present tense, the coming already underway, and receive you to myself. Paralēmpsomai: take alongside myself, the intimate word for receiving a bride. The destination is not a location. It is a person. Where I am, there you will be also.
Thomas asks the location question: where are you going, and how do we know the way? Jesus answers not with a map but a person: I am the way, the truth, and the life. The ego eimi formula, the I AM of Exodus 3:14, applied to three nouns. No one comes to the Father except through me. The exclusivity is not narrowing; it is specification. There is one way, and it is not a road or a system. It is the person who spoke those words. Thread 3 is the King preparing the royal dwelling. Thread 6 is the receiving to himself: the final form of the union that began at faith.
I will come again and receive you to myself: the Rapture promise in the Upper Room; and I am the way, the truth, and the life: the exclusivity is not narrowing, it is specificity: there is one way, and the way is a person.
ἐν τῇ οἰκίᾳ τοῦ πατρός μου μοναὶ πολλαί εἰσιν (en tē oikia tou patros mou monai pollai eisin): in my Father's house are many mansions: monai (dwelling places, rooms, abiding places, from menō, the abide-word; not palaces but places of permanent abiding; the same menō-root that will govern the vine-and-branches passage in chapter 15; the destination is not distance but closeness, dwelling places in the Father's own house) · πάλιν ἔρχομαι καὶ παραλήμψομαι ὑμᾶς πρὸς ἐμαυτόν (palin erchomai kai paralēmpsomai humas pros emauton): I will come again and receive you to myself: palin erchomai (I am coming again, the present tense makes the coming already in motion); paralēmpsomai (I will take alongside, receive to myself, from paralambanō; the same verb used of Joseph taking Mary as his wife; intimate personal reception, not a general gathering); pros emauton (to myself, the destination is not a place but a person)
threads t3 · t6 · see John 10:9 · Acts 4:12 · 1 Thessalonians 4:16-17
The Upper Room discourse opens with the command and the basis for it in the same breath. Let not your heart be troubled, mē tarassesthō humōn hē kardia. The imperative is given to real people in real trouble. Judas has left. Jesus has told them he is going somewhere they cannot follow. Peter has denied his devotion will ever waver and been told it will waver before morning. The table is full of grief.
The basis: believe in God, believe also in me. The same trust that anchors them in God anchors them in Jesus. The two are not separate anchor points, they are one.
In my Father's house are many monai, dwelling places, rooms, places of permanent menō. The word menō is the governing word of the entire discourse. It will appear in the vine-and-branches passage as abide, and the connection is deliberate: the dwelling places in the Father's house are where the abiding of chapter 15 ultimately arrives. And I will come again: palin erchomai, present tense, the coming already underway, and receive you to myself. Paralēmpsomai: take alongside myself, the intimate word for receiving a bride. The destination is not a location. It is a person. Where I am, there you will be also.
Thomas asks the location question: where are you going, and how do we know the way? Jesus answers not with a map but a person: I am the way, the truth, and the life. The ego eimi formula, the I AM of Exodus 3:14, applied to three nouns. No one comes to the Father except through me. The exclusivity is not narrowing; it is specification. There is one way, and it is not a road or a system. It is the person who spoke those words. Thread 3 is the King preparing the royal dwelling. Thread 6 is the receiving to himself: the final form of the union that began at faith.
I will come again and receive you to myself: the Rapture promise in the Upper Room; and I am the way, the truth, and the life: the exclusivity is not narrowing, it is specificity: there is one way, and the way is a person.
ἐν τῇ οἰκίᾳ τοῦ πατρός μου μοναὶ πολλαί εἰσιν (en tē oikia tou patros mou monai pollai eisin): in my Father's house are many mansions: monai (dwelling places, rooms, abiding places, from menō, the abide-word; not palaces but places of permanent abiding; the same menō-root that will govern the vine-and-branches passage in chapter 15; the destination is not distance but closeness, dwelling places in the Father's own house) · πάλιν ἔρχομαι καὶ παραλήμψομαι ὑμᾶς πρὸς ἐμαυτόν (palin erchomai kai paralēmpsomai humas pros emauton): I will come again and receive you to myself: palin erchomai (I am coming again, the present tense makes the coming already in motion); paralēmpsomai (I will take alongside, receive to myself, from paralambanō; the same verb used of Joseph taking Mary as his wife; intimate personal reception, not a general gathering); pros emauton (to myself, the destination is not a place but a person)
threads t3 · t6 · see John 10:9 · Acts 4:12 · 1 Thessalonians 4:16-17
The Upper Room discourse opens with the command and the basis for it in the same breath. Let not your heart be troubled, mē tarassesthō humōn hē kardia. The imperative is given to real people in real trouble. Judas has left. Jesus has told them he is going somewhere they cannot follow. Peter has denied his devotion will ever waver and been told it will waver before morning. The table is full of grief.
The basis: believe in God, believe also in me. The same trust that anchors them in God anchors them in Jesus. The two are not separate anchor points, they are one.
In my Father's house are many monai, dwelling places, rooms, places of permanent menō. The word menō is the governing word of the entire discourse. It will appear in the vine-and-branches passage as abide, and the connection is deliberate: the dwelling places in the Father's house are where the abiding of chapter 15 ultimately arrives. And I will come again: palin erchomai, present tense, the coming already underway, and receive you to myself. Paralēmpsomai: take alongside myself, the intimate word for receiving a bride. The destination is not a location. It is a person. Where I am, there you will be also.
Thomas asks the location question: where are you going, and how do we know the way? Jesus answers not with a map but a person: I am the way, the truth, and the life. The ego eimi formula, the I AM of Exodus 3:14, applied to three nouns. No one comes to the Father except through me. The exclusivity is not narrowing; it is specification. There is one way, and it is not a road or a system. It is the person who spoke those words. Thread 3 is the King preparing the royal dwelling. Thread 6 is the receiving to himself: the final form of the union that began at faith.
I will come again and receive you to myself: the Rapture promise in the Upper Room; and I am the way, the truth, and the life: the exclusivity is not narrowing, it is specificity: there is one way, and the way is a person.
ἐν τῇ οἰκίᾳ τοῦ πατρός μου μοναὶ πολλαί εἰσιν (en tē oikia tou patros mou monai pollai eisin): in my Father's house are many mansions: monai (dwelling places, rooms, abiding places, from menō, the abide-word; not palaces but places of permanent abiding; the same menō-root that will govern the vine-and-branches passage in chapter 15; the destination is not distance but closeness, dwelling places in the Father's own house) · πάλιν ἔρχομαι καὶ παραλήμψομαι ὑμᾶς πρὸς ἐμαυτόν (palin erchomai kai paralēmpsomai humas pros emauton): I will come again and receive you to myself: palin erchomai (I am coming again, the present tense makes the coming already in motion); paralēmpsomai (I will take alongside, receive to myself, from paralambanō; the same verb used of Joseph taking Mary as his wife; intimate personal reception, not a general gathering); pros emauton (to myself, the destination is not a place but a person)
threads t3 · t6 · see John 10:9 · Acts 4:12 · 1 Thessalonians 4:16-17
The Upper Room discourse opens with the command and the basis for it in the same breath. Let not your heart be troubled, mē tarassesthō humōn hē kardia. The imperative is given to real people in real trouble. Judas has left. Jesus has told them he is going somewhere they cannot follow. Peter has denied his devotion will ever waver and been told it will waver before morning. The table is full of grief.
The basis: believe in God, believe also in me. The same trust that anchors them in God anchors them in Jesus. The two are not separate anchor points, they are one.
In my Father's house are many monai, dwelling places, rooms, places of permanent menō. The word menō is the governing word of the entire discourse. It will appear in the vine-and-branches passage as abide, and the connection is deliberate: the dwelling places in the Father's house are where the abiding of chapter 15 ultimately arrives. And I will come again: palin erchomai, present tense, the coming already underway, and receive you to myself. Paralēmpsomai: take alongside myself, the intimate word for receiving a bride. The destination is not a location. It is a person. Where I am, there you will be also.
Thomas asks the location question: where are you going, and how do we know the way? Jesus answers not with a map but a person: I am the way, the truth, and the life. The ego eimi formula, the I AM of Exodus 3:14, applied to three nouns. No one comes to the Father except through me. The exclusivity is not narrowing; it is specification. There is one way, and it is not a road or a system. It is the person who spoke those words. Thread 3 is the King preparing the royal dwelling. Thread 6 is the receiving to himself: the final form of the union that began at faith.
I will come again and receive you to myself: the Rapture promise in the Upper Room; and I am the way, the truth, and the life: the exclusivity is not narrowing, it is specificity: there is one way, and the way is a person.
ἐν τῇ οἰκίᾳ τοῦ πατρός μου μοναὶ πολλαί εἰσιν (en tē oikia tou patros mou monai pollai eisin): in my Father's house are many mansions: monai (dwelling places, rooms, abiding places, from menō, the abide-word; not palaces but places of permanent abiding; the same menō-root that will govern the vine-and-branches passage in chapter 15; the destination is not distance but closeness, dwelling places in the Father's own house) · πάλιν ἔρχομαι καὶ παραλήμψομαι ὑμᾶς πρὸς ἐμαυτόν (palin erchomai kai paralēmpsomai humas pros emauton): I will come again and receive you to myself: palin erchomai (I am coming again, the present tense makes the coming already in motion); paralēmpsomai (I will take alongside, receive to myself, from paralambanō; the same verb used of Joseph taking Mary as his wife; intimate personal reception, not a general gathering); pros emauton (to myself, the destination is not a place but a person)
threads t3 · t6 · see John 10:9 · Acts 4:12 · 1 Thessalonians 4:16-17
Philip's request is entirely understandable: just show us the Father, and we will be satisfied. The longing behind it is the longing of every serious person who has ever encountered God: show me what you actually are. Moses asked it at Sinai (Exodus 33:18). Philip asks it at the Last Supper.
Jesus's answer is one of the most compressed Christological statements in the Gospels: he who has seen me has seen the Father. The perfect tense is precise. The seeing of Jesus is a completed seeing of the Father whose results permanently hold. The disciples have been with Jesus for three years. What they have seen is not a human teacher who has information about God. What they have seen is God in human form.
The ground of the claim is the mutual indwelling: I am in the Father and the Father in me. The words Jesus speaks are not his own. The Father dwelling in him does the works. The Father-Son mutual indwelling is not merely cooperative agreement; it is the interpenetration of two persons sharing one nature. Thread 6 is in the mutual indwelling: the en-language that describes the Father-Son relationship is the same en-language that will describe the believer's union with both in John 17:21, that they may be in us.
He that hath seen me hath seen the Father: the mutual indwelling of Father and Son is the ground of the claim; the one who has looked at Jesus has looked at God; there is no God available to inspection behind or beyond the Son.
ὁ ἑωρακὼς ἐμὲ ἑώρακεν τὸν πατέρα (ho heōrakōs eme heōraken ton patera): he that hath seen me hath seen the Father: heōrakōs (having seen, perfect active participle; a completed seeing whose results continue; to have seen Jesus is to be in the state of having seen the Father); the perfect tense is the tense of ongoing results: the seeing of Jesus is a seeing of the Father that permanently holds · ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν (egō en tō patri kai ho patēr en emoi estin): I am in the Father and the Father in me: the mutual indwelling stated twice in this passage; en (in, inside, within the sphere of); the preposition in both directions: Jesus is within the Father's sphere, the Father is within Jesus's sphere; the same en-language that the believer's union with Christ will extend: that they may be in us (17:21)
threads t3 · t6 · see John 10:30 · John 17:21 · Colossians 2:9
Philip's request is entirely understandable: just show us the Father, and we will be satisfied. The longing behind it is the longing of every serious person who has ever encountered God: show me what you actually are. Moses asked it at Sinai (Exodus 33:18). Philip asks it at the Last Supper.
Jesus's answer is one of the most compressed Christological statements in the Gospels: he who has seen me has seen the Father. The perfect tense is precise. The seeing of Jesus is a completed seeing of the Father whose results permanently hold. The disciples have been with Jesus for three years. What they have seen is not a human teacher who has information about God. What they have seen is God in human form.
The ground of the claim is the mutual indwelling: I am in the Father and the Father in me. The words Jesus speaks are not his own. The Father dwelling in him does the works. The Father-Son mutual indwelling is not merely cooperative agreement; it is the interpenetration of two persons sharing one nature. Thread 6 is in the mutual indwelling: the en-language that describes the Father-Son relationship is the same en-language that will describe the believer's union with both in John 17:21, that they may be in us.
He that hath seen me hath seen the Father: the mutual indwelling of Father and Son is the ground of the claim; the one who has looked at Jesus has looked at God; there is no God available to inspection behind or beyond the Son.
ὁ ἑωρακὼς ἐμὲ ἑώρακεν τὸν πατέρα (ho heōrakōs eme heōraken ton patera): he that hath seen me hath seen the Father: heōrakōs (having seen, perfect active participle; a completed seeing whose results continue; to have seen Jesus is to be in the state of having seen the Father); the perfect tense is the tense of ongoing results: the seeing of Jesus is a seeing of the Father that permanently holds · ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν (egō en tō patri kai ho patēr en emoi estin): I am in the Father and the Father in me: the mutual indwelling stated twice in this passage; en (in, inside, within the sphere of); the preposition in both directions: Jesus is within the Father's sphere, the Father is within Jesus's sphere; the same en-language that the believer's union with Christ will extend: that they may be in us (17:21)
threads t3 · t6 · see John 10:30 · John 17:21 · Colossians 2:9
Philip's request is entirely understandable: just show us the Father, and we will be satisfied. The longing behind it is the longing of every serious person who has ever encountered God: show me what you actually are. Moses asked it at Sinai (Exodus 33:18). Philip asks it at the Last Supper.
Jesus's answer is one of the most compressed Christological statements in the Gospels: he who has seen me has seen the Father. The perfect tense is precise. The seeing of Jesus is a completed seeing of the Father whose results permanently hold. The disciples have been with Jesus for three years. What they have seen is not a human teacher who has information about God. What they have seen is God in human form.
The ground of the claim is the mutual indwelling: I am in the Father and the Father in me. The words Jesus speaks are not his own. The Father dwelling in him does the works. The Father-Son mutual indwelling is not merely cooperative agreement; it is the interpenetration of two persons sharing one nature. Thread 6 is in the mutual indwelling: the en-language that describes the Father-Son relationship is the same en-language that will describe the believer's union with both in John 17:21, that they may be in us.
He that hath seen me hath seen the Father: the mutual indwelling of Father and Son is the ground of the claim; the one who has looked at Jesus has looked at God; there is no God available to inspection behind or beyond the Son.
ὁ ἑωρακὼς ἐμὲ ἑώρακεν τὸν πατέρα (ho heōrakōs eme heōraken ton patera): he that hath seen me hath seen the Father: heōrakōs (having seen, perfect active participle; a completed seeing whose results continue; to have seen Jesus is to be in the state of having seen the Father); the perfect tense is the tense of ongoing results: the seeing of Jesus is a seeing of the Father that permanently holds · ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν (egō en tō patri kai ho patēr en emoi estin): I am in the Father and the Father in me: the mutual indwelling stated twice in this passage; en (in, inside, within the sphere of); the preposition in both directions: Jesus is within the Father's sphere, the Father is within Jesus's sphere; the same en-language that the believer's union with Christ will extend: that they may be in us (17:21)
threads t3 · t6 · see John 10:30 · John 17:21 · Colossians 2:9
Philip's request is entirely understandable: just show us the Father, and we will be satisfied. The longing behind it is the longing of every serious person who has ever encountered God: show me what you actually are. Moses asked it at Sinai (Exodus 33:18). Philip asks it at the Last Supper.
Jesus's answer is one of the most compressed Christological statements in the Gospels: he who has seen me has seen the Father. The perfect tense is precise. The seeing of Jesus is a completed seeing of the Father whose results permanently hold. The disciples have been with Jesus for three years. What they have seen is not a human teacher who has information about God. What they have seen is God in human form.
The ground of the claim is the mutual indwelling: I am in the Father and the Father in me. The words Jesus speaks are not his own. The Father dwelling in him does the works. The Father-Son mutual indwelling is not merely cooperative agreement; it is the interpenetration of two persons sharing one nature. Thread 6 is in the mutual indwelling: the en-language that describes the Father-Son relationship is the same en-language that will describe the believer's union with both in John 17:21, that they may be in us.
He that hath seen me hath seen the Father: the mutual indwelling of Father and Son is the ground of the claim; the one who has looked at Jesus has looked at God; there is no God available to inspection behind or beyond the Son.
ὁ ἑωρακὼς ἐμὲ ἑώρακεν τὸν πατέρα (ho heōrakōs eme heōraken ton patera): he that hath seen me hath seen the Father: heōrakōs (having seen, perfect active participle; a completed seeing whose results continue; to have seen Jesus is to be in the state of having seen the Father); the perfect tense is the tense of ongoing results: the seeing of Jesus is a seeing of the Father that permanently holds · ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν (egō en tō patri kai ho patēr en emoi estin): I am in the Father and the Father in me: the mutual indwelling stated twice in this passage; en (in, inside, within the sphere of); the preposition in both directions: Jesus is within the Father's sphere, the Father is within Jesus's sphere; the same en-language that the believer's union with Christ will extend: that they may be in us (17:21)
threads t3 · t6 · see John 10:30 · John 17:21 · Colossians 2:9
Philip's request is entirely understandable: just show us the Father, and we will be satisfied. The longing behind it is the longing of every serious person who has ever encountered God: show me what you actually are. Moses asked it at Sinai (Exodus 33:18). Philip asks it at the Last Supper.
Jesus's answer is one of the most compressed Christological statements in the Gospels: he who has seen me has seen the Father. The perfect tense is precise. The seeing of Jesus is a completed seeing of the Father whose results permanently hold. The disciples have been with Jesus for three years. What they have seen is not a human teacher who has information about God. What they have seen is God in human form.
The ground of the claim is the mutual indwelling: I am in the Father and the Father in me. The words Jesus speaks are not his own. The Father dwelling in him does the works. The Father-Son mutual indwelling is not merely cooperative agreement; it is the interpenetration of two persons sharing one nature. Thread 6 is in the mutual indwelling: the en-language that describes the Father-Son relationship is the same en-language that will describe the believer's union with both in John 17:21, that they may be in us.
He that hath seen me hath seen the Father: the mutual indwelling of Father and Son is the ground of the claim; the one who has looked at Jesus has looked at God; there is no God available to inspection behind or beyond the Son.
ὁ ἑωρακὼς ἐμὲ ἑώρακεν τὸν πατέρα (ho heōrakōs eme heōraken ton patera): he that hath seen me hath seen the Father: heōrakōs (having seen, perfect active participle; a completed seeing whose results continue; to have seen Jesus is to be in the state of having seen the Father); the perfect tense is the tense of ongoing results: the seeing of Jesus is a seeing of the Father that permanently holds · ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν (egō en tō patri kai ho patēr en emoi estin): I am in the Father and the Father in me: the mutual indwelling stated twice in this passage; en (in, inside, within the sphere of); the preposition in both directions: Jesus is within the Father's sphere, the Father is within Jesus's sphere; the same en-language that the believer's union with Christ will extend: that they may be in us (17:21)
threads t3 · t6 · see John 10:30 · John 17:21 · Colossians 2:9
Philip's request is entirely understandable: just show us the Father, and we will be satisfied. The longing behind it is the longing of every serious person who has ever encountered God: show me what you actually are. Moses asked it at Sinai (Exodus 33:18). Philip asks it at the Last Supper.
Jesus's answer is one of the most compressed Christological statements in the Gospels: he who has seen me has seen the Father. The perfect tense is precise. The seeing of Jesus is a completed seeing of the Father whose results permanently hold. The disciples have been with Jesus for three years. What they have seen is not a human teacher who has information about God. What they have seen is God in human form.
The ground of the claim is the mutual indwelling: I am in the Father and the Father in me. The words Jesus speaks are not his own. The Father dwelling in him does the works. The Father-Son mutual indwelling is not merely cooperative agreement; it is the interpenetration of two persons sharing one nature. Thread 6 is in the mutual indwelling: the en-language that describes the Father-Son relationship is the same en-language that will describe the believer's union with both in John 17:21, that they may be in us.
He that hath seen me hath seen the Father: the mutual indwelling of Father and Son is the ground of the claim; the one who has looked at Jesus has looked at God; there is no God available to inspection behind or beyond the Son.
ὁ ἑωρακὼς ἐμὲ ἑώρακεν τὸν πατέρα (ho heōrakōs eme heōraken ton patera): he that hath seen me hath seen the Father: heōrakōs (having seen, perfect active participle; a completed seeing whose results continue; to have seen Jesus is to be in the state of having seen the Father); the perfect tense is the tense of ongoing results: the seeing of Jesus is a seeing of the Father that permanently holds · ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν (egō en tō patri kai ho patēr en emoi estin): I am in the Father and the Father in me: the mutual indwelling stated twice in this passage; en (in, inside, within the sphere of); the preposition in both directions: Jesus is within the Father's sphere, the Father is within Jesus's sphere; the same en-language that the believer's union with Christ will extend: that they may be in us (17:21)
threads t3 · t6 · see John 10:30 · John 17:21 · Colossians 2:9
Philip's request is entirely understandable: just show us the Father, and we will be satisfied. The longing behind it is the longing of every serious person who has ever encountered God: show me what you actually are. Moses asked it at Sinai (Exodus 33:18). Philip asks it at the Last Supper.
Jesus's answer is one of the most compressed Christological statements in the Gospels: he who has seen me has seen the Father. The perfect tense is precise. The seeing of Jesus is a completed seeing of the Father whose results permanently hold. The disciples have been with Jesus for three years. What they have seen is not a human teacher who has information about God. What they have seen is God in human form.
The ground of the claim is the mutual indwelling: I am in the Father and the Father in me. The words Jesus speaks are not his own. The Father dwelling in him does the works. The Father-Son mutual indwelling is not merely cooperative agreement; it is the interpenetration of two persons sharing one nature. Thread 6 is in the mutual indwelling: the en-language that describes the Father-Son relationship is the same en-language that will describe the believer's union with both in John 17:21, that they may be in us.
He that hath seen me hath seen the Father: the mutual indwelling of Father and Son is the ground of the claim; the one who has looked at Jesus has looked at God; there is no God available to inspection behind or beyond the Son.
ὁ ἑωρακὼς ἐμὲ ἑώρακεν τὸν πατέρα (ho heōrakōs eme heōraken ton patera): he that hath seen me hath seen the Father: heōrakōs (having seen, perfect active participle; a completed seeing whose results continue; to have seen Jesus is to be in the state of having seen the Father); the perfect tense is the tense of ongoing results: the seeing of Jesus is a seeing of the Father that permanently holds · ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν (egō en tō patri kai ho patēr en emoi estin): I am in the Father and the Father in me: the mutual indwelling stated twice in this passage; en (in, inside, within the sphere of); the preposition in both directions: Jesus is within the Father's sphere, the Father is within Jesus's sphere; the same en-language that the believer's union with Christ will extend: that they may be in us (17:21)
threads t3 · t6 · see John 10:30 · John 17:21 · Colossians 2:9
Philip's request is entirely understandable: just show us the Father, and we will be satisfied. The longing behind it is the longing of every serious person who has ever encountered God: show me what you actually are. Moses asked it at Sinai (Exodus 33:18). Philip asks it at the Last Supper.
Jesus's answer is one of the most compressed Christological statements in the Gospels: he who has seen me has seen the Father. The perfect tense is precise. The seeing of Jesus is a completed seeing of the Father whose results permanently hold. The disciples have been with Jesus for three years. What they have seen is not a human teacher who has information about God. What they have seen is God in human form.
The ground of the claim is the mutual indwelling: I am in the Father and the Father in me. The words Jesus speaks are not his own. The Father dwelling in him does the works. The Father-Son mutual indwelling is not merely cooperative agreement; it is the interpenetration of two persons sharing one nature. Thread 6 is in the mutual indwelling: the en-language that describes the Father-Son relationship is the same en-language that will describe the believer's union with both in John 17:21, that they may be in us.
He that hath seen me hath seen the Father: the mutual indwelling of Father and Son is the ground of the claim; the one who has looked at Jesus has looked at God; there is no God available to inspection behind or beyond the Son.
ὁ ἑωρακὼς ἐμὲ ἑώρακεν τὸν πατέρα (ho heōrakōs eme heōraken ton patera): he that hath seen me hath seen the Father: heōrakōs (having seen, perfect active participle; a completed seeing whose results continue; to have seen Jesus is to be in the state of having seen the Father); the perfect tense is the tense of ongoing results: the seeing of Jesus is a seeing of the Father that permanently holds · ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν (egō en tō patri kai ho patēr en emoi estin): I am in the Father and the Father in me: the mutual indwelling stated twice in this passage; en (in, inside, within the sphere of); the preposition in both directions: Jesus is within the Father's sphere, the Father is within Jesus's sphere; the same en-language that the believer's union with Christ will extend: that they may be in us (17:21)
threads t3 · t6 · see John 10:30 · John 17:21 · Colossians 2:9
The promise of the Paraklētos, the allon paraklēton, another advocate of the same kind as Jesus, is the guarantee against abandonment. Jesus is leaving. But his departure is not desertion. He is sending one who will be with the disciples permanently: eis ton aiōna, unto the age, forever.
The world cannot receive the Spirit because it does not see or know him. The disciples know him because he already dwells alongside them, par' humin menei, and will be in them, en humin estai. The movement from alongside to inside is the movement of the dispensations: the Spirit who was with God's people in the OT takes up permanent residence in believers in the new covenant age.
At that day you will know that I am in my Father, and you in me, and I in you. The mutual indwelling of Father and Son (verse 10-11) extends to include the disciples: you in me, I in you. Thread 6 is reaching its Upper Room apex. The en-language that was first Father-in-Son, Son-in-Father becomes Son-in-believer, believer-in-Son.
The climax comes at verse 23. If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our abode, monēn, with him. The same monē as the Father's house with many rooms. The monai where the disciples will dwell and the monē the Trinity makes in the believer are the same word. The Father's house is wherever the Father and Son make their home. And they make their home in the one who loves and keeps. The Tabernacle thread arrives at its most personal OT form in Leviticus 26:12. I will walk among you and be your God. Its NT form is the Trinity taking up residence in a human person.
We will come to him and make our abode with him, the Father and Son making their permanent dwelling in the one who loves and keeps; the Tabernacle thread arrives at its most personal NT expression: not a building, not a pillar of cloud, but a person.
ἄλλον παράκλητον (allon paraklēton): another Comforter: allon (another of the same kind, allos, not heteros which means another of a different kind; the Spirit is another advocate of the same quality as Jesus himself); paraklēton (one called alongside, advocate, helper, comforter, from para, alongside + kaleō, to call; the Spirit is called alongside the disciples as Jesus has been alongside them) · ἐλευσόμεθα πρὸς αὐτὸν καὶ μονὴν παρ᾽ αὐτῷ ποιησόμεθα (eleusometha pros auton kai monēn par' autō poiēsometha): we will come to him and make our abode with him: monēn (abode, dwelling place, the same word as the monai of verse 2; the many dwelling places in the Father's house and the abode made in the believer are the same word; the Father's house is wherever the Father and Son dwell, and they dwell in the one who loves and keeps); the Trinity makes its home in the believer
threads t4 · t6 · see Leviticus 26:12 · 1 Corinthians 3:16 · Revelation 3:20
The promise of the Paraklētos, the allon paraklēton, another advocate of the same kind as Jesus, is the guarantee against abandonment. Jesus is leaving. But his departure is not desertion. He is sending one who will be with the disciples permanently: eis ton aiōna, unto the age, forever.
The world cannot receive the Spirit because it does not see or know him. The disciples know him because he already dwells alongside them, par' humin menei, and will be in them, en humin estai. The movement from alongside to inside is the movement of the dispensations: the Spirit who was with God's people in the OT takes up permanent residence in believers in the new covenant age.
At that day you will know that I am in my Father, and you in me, and I in you. The mutual indwelling of Father and Son (verse 10-11) extends to include the disciples: you in me, I in you. Thread 6 is reaching its Upper Room apex. The en-language that was first Father-in-Son, Son-in-Father becomes Son-in-believer, believer-in-Son.
The climax comes at verse 23. If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our abode, monēn, with him. The same monē as the Father's house with many rooms. The monai where the disciples will dwell and the monē the Trinity makes in the believer are the same word. The Father's house is wherever the Father and Son make their home. And they make their home in the one who loves and keeps. The Tabernacle thread arrives at its most personal OT form in Leviticus 26:12. I will walk among you and be your God. Its NT form is the Trinity taking up residence in a human person.
We will come to him and make our abode with him, the Father and Son making their permanent dwelling in the one who loves and keeps; the Tabernacle thread arrives at its most personal NT expression: not a building, not a pillar of cloud, but a person.
ἄλλον παράκλητον (allon paraklēton): another Comforter: allon (another of the same kind, allos, not heteros which means another of a different kind; the Spirit is another advocate of the same quality as Jesus himself); paraklēton (one called alongside, advocate, helper, comforter, from para, alongside + kaleō, to call; the Spirit is called alongside the disciples as Jesus has been alongside them) · ἐλευσόμεθα πρὸς αὐτὸν καὶ μονὴν παρ᾽ αὐτῷ ποιησόμεθα (eleusometha pros auton kai monēn par' autō poiēsometha): we will come to him and make our abode with him: monēn (abode, dwelling place, the same word as the monai of verse 2; the many dwelling places in the Father's house and the abode made in the believer are the same word; the Father's house is wherever the Father and Son dwell, and they dwell in the one who loves and keeps); the Trinity makes its home in the believer
threads t4 · t6 · see Leviticus 26:12 · 1 Corinthians 3:16 · Revelation 3:20
The promise of the Paraklētos, the allon paraklēton, another advocate of the same kind as Jesus, is the guarantee against abandonment. Jesus is leaving. But his departure is not desertion. He is sending one who will be with the disciples permanently: eis ton aiōna, unto the age, forever.
The world cannot receive the Spirit because it does not see or know him. The disciples know him because he already dwells alongside them, par' humin menei, and will be in them, en humin estai. The movement from alongside to inside is the movement of the dispensations: the Spirit who was with God's people in the OT takes up permanent residence in believers in the new covenant age.
At that day you will know that I am in my Father, and you in me, and I in you. The mutual indwelling of Father and Son (verse 10-11) extends to include the disciples: you in me, I in you. Thread 6 is reaching its Upper Room apex. The en-language that was first Father-in-Son, Son-in-Father becomes Son-in-believer, believer-in-Son.
The climax comes at verse 23. If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our abode, monēn, with him. The same monē as the Father's house with many rooms. The monai where the disciples will dwell and the monē the Trinity makes in the believer are the same word. The Father's house is wherever the Father and Son make their home. And they make their home in the one who loves and keeps. The Tabernacle thread arrives at its most personal OT form in Leviticus 26:12. I will walk among you and be your God. Its NT form is the Trinity taking up residence in a human person.
We will come to him and make our abode with him, the Father and Son making their permanent dwelling in the one who loves and keeps; the Tabernacle thread arrives at its most personal NT expression: not a building, not a pillar of cloud, but a person.
ἄλλον παράκλητον (allon paraklēton): another Comforter: allon (another of the same kind, allos, not heteros which means another of a different kind; the Spirit is another advocate of the same quality as Jesus himself); paraklēton (one called alongside, advocate, helper, comforter, from para, alongside + kaleō, to call; the Spirit is called alongside the disciples as Jesus has been alongside them) · ἐλευσόμεθα πρὸς αὐτὸν καὶ μονὴν παρ᾽ αὐτῷ ποιησόμεθα (eleusometha pros auton kai monēn par' autō poiēsometha): we will come to him and make our abode with him: monēn (abode, dwelling place, the same word as the monai of verse 2; the many dwelling places in the Father's house and the abode made in the believer are the same word; the Father's house is wherever the Father and Son dwell, and they dwell in the one who loves and keeps); the Trinity makes its home in the believer
threads t4 · t6 · see Leviticus 26:12 · 1 Corinthians 3:16 · Revelation 3:20
The promise of the Paraklētos, the allon paraklēton, another advocate of the same kind as Jesus, is the guarantee against abandonment. Jesus is leaving. But his departure is not desertion. He is sending one who will be with the disciples permanently: eis ton aiōna, unto the age, forever.
The world cannot receive the Spirit because it does not see or know him. The disciples know him because he already dwells alongside them, par' humin menei, and will be in them, en humin estai. The movement from alongside to inside is the movement of the dispensations: the Spirit who was with God's people in the OT takes up permanent residence in believers in the new covenant age.
At that day you will know that I am in my Father, and you in me, and I in you. The mutual indwelling of Father and Son (verse 10-11) extends to include the disciples: you in me, I in you. Thread 6 is reaching its Upper Room apex. The en-language that was first Father-in-Son, Son-in-Father becomes Son-in-believer, believer-in-Son.
The climax comes at verse 23. If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our abode, monēn, with him. The same monē as the Father's house with many rooms. The monai where the disciples will dwell and the monē the Trinity makes in the believer are the same word. The Father's house is wherever the Father and Son make their home. And they make their home in the one who loves and keeps. The Tabernacle thread arrives at its most personal OT form in Leviticus 26:12. I will walk among you and be your God. Its NT form is the Trinity taking up residence in a human person.
We will come to him and make our abode with him, the Father and Son making their permanent dwelling in the one who loves and keeps; the Tabernacle thread arrives at its most personal NT expression: not a building, not a pillar of cloud, but a person.
ἄλλον παράκλητον (allon paraklēton): another Comforter: allon (another of the same kind, allos, not heteros which means another of a different kind; the Spirit is another advocate of the same quality as Jesus himself); paraklēton (one called alongside, advocate, helper, comforter, from para, alongside + kaleō, to call; the Spirit is called alongside the disciples as Jesus has been alongside them) · ἐλευσόμεθα πρὸς αὐτὸν καὶ μονὴν παρ᾽ αὐτῷ ποιησόμεθα (eleusometha pros auton kai monēn par' autō poiēsometha): we will come to him and make our abode with him: monēn (abode, dwelling place, the same word as the monai of verse 2; the many dwelling places in the Father's house and the abode made in the believer are the same word; the Father's house is wherever the Father and Son dwell, and they dwell in the one who loves and keeps); the Trinity makes its home in the believer
threads t4 · t6 · see Leviticus 26:12 · 1 Corinthians 3:16 · Revelation 3:20
The promise of the Paraklētos, the allon paraklēton, another advocate of the same kind as Jesus, is the guarantee against abandonment. Jesus is leaving. But his departure is not desertion. He is sending one who will be with the disciples permanently: eis ton aiōna, unto the age, forever.
The world cannot receive the Spirit because it does not see or know him. The disciples know him because he already dwells alongside them, par' humin menei, and will be in them, en humin estai. The movement from alongside to inside is the movement of the dispensations: the Spirit who was with God's people in the OT takes up permanent residence in believers in the new covenant age.
At that day you will know that I am in my Father, and you in me, and I in you. The mutual indwelling of Father and Son (verse 10-11) extends to include the disciples: you in me, I in you. Thread 6 is reaching its Upper Room apex. The en-language that was first Father-in-Son, Son-in-Father becomes Son-in-believer, believer-in-Son.
The climax comes at verse 23. If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our abode, monēn, with him. The same monē as the Father's house with many rooms. The monai where the disciples will dwell and the monē the Trinity makes in the believer are the same word. The Father's house is wherever the Father and Son make their home. And they make their home in the one who loves and keeps. The Tabernacle thread arrives at its most personal OT form in Leviticus 26:12. I will walk among you and be your God. Its NT form is the Trinity taking up residence in a human person.
We will come to him and make our abode with him, the Father and Son making their permanent dwelling in the one who loves and keeps; the Tabernacle thread arrives at its most personal NT expression: not a building, not a pillar of cloud, but a person.
ἄλλον παράκλητον (allon paraklēton): another Comforter: allon (another of the same kind, allos, not heteros which means another of a different kind; the Spirit is another advocate of the same quality as Jesus himself); paraklēton (one called alongside, advocate, helper, comforter, from para, alongside + kaleō, to call; the Spirit is called alongside the disciples as Jesus has been alongside them) · ἐλευσόμεθα πρὸς αὐτὸν καὶ μονὴν παρ᾽ αὐτῷ ποιησόμεθα (eleusometha pros auton kai monēn par' autō poiēsometha): we will come to him and make our abode with him: monēn (abode, dwelling place, the same word as the monai of verse 2; the many dwelling places in the Father's house and the abode made in the believer are the same word; the Father's house is wherever the Father and Son dwell, and they dwell in the one who loves and keeps); the Trinity makes its home in the believer
threads t4 · t6 · see Leviticus 26:12 · 1 Corinthians 3:16 · Revelation 3:20
The promise of the Paraklētos, the allon paraklēton, another advocate of the same kind as Jesus, is the guarantee against abandonment. Jesus is leaving. But his departure is not desertion. He is sending one who will be with the disciples permanently: eis ton aiōna, unto the age, forever.
The world cannot receive the Spirit because it does not see or know him. The disciples know him because he already dwells alongside them, par' humin menei, and will be in them, en humin estai. The movement from alongside to inside is the movement of the dispensations: the Spirit who was with God's people in the OT takes up permanent residence in believers in the new covenant age.
At that day you will know that I am in my Father, and you in me, and I in you. The mutual indwelling of Father and Son (verse 10-11) extends to include the disciples: you in me, I in you. Thread 6 is reaching its Upper Room apex. The en-language that was first Father-in-Son, Son-in-Father becomes Son-in-believer, believer-in-Son.
The climax comes at verse 23. If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our abode, monēn, with him. The same monē as the Father's house with many rooms. The monai where the disciples will dwell and the monē the Trinity makes in the believer are the same word. The Father's house is wherever the Father and Son make their home. And they make their home in the one who loves and keeps. The Tabernacle thread arrives at its most personal OT form in Leviticus 26:12. I will walk among you and be your God. Its NT form is the Trinity taking up residence in a human person.
We will come to him and make our abode with him, the Father and Son making their permanent dwelling in the one who loves and keeps; the Tabernacle thread arrives at its most personal NT expression: not a building, not a pillar of cloud, but a person.
ἄλλον παράκλητον (allon paraklēton): another Comforter: allon (another of the same kind, allos, not heteros which means another of a different kind; the Spirit is another advocate of the same quality as Jesus himself); paraklēton (one called alongside, advocate, helper, comforter, from para, alongside + kaleō, to call; the Spirit is called alongside the disciples as Jesus has been alongside them) · ἐλευσόμεθα πρὸς αὐτὸν καὶ μονὴν παρ᾽ αὐτῷ ποιησόμεθα (eleusometha pros auton kai monēn par' autō poiēsometha): we will come to him and make our abode with him: monēn (abode, dwelling place, the same word as the monai of verse 2; the many dwelling places in the Father's house and the abode made in the believer are the same word; the Father's house is wherever the Father and Son dwell, and they dwell in the one who loves and keeps); the Trinity makes its home in the believer
threads t4 · t6 · see Leviticus 26:12 · 1 Corinthians 3:16 · Revelation 3:20
The promise of the Paraklētos, the allon paraklēton, another advocate of the same kind as Jesus, is the guarantee against abandonment. Jesus is leaving. But his departure is not desertion. He is sending one who will be with the disciples permanently: eis ton aiōna, unto the age, forever.
The world cannot receive the Spirit because it does not see or know him. The disciples know him because he already dwells alongside them, par' humin menei, and will be in them, en humin estai. The movement from alongside to inside is the movement of the dispensations: the Spirit who was with God's people in the OT takes up permanent residence in believers in the new covenant age.
At that day you will know that I am in my Father, and you in me, and I in you. The mutual indwelling of Father and Son (verse 10-11) extends to include the disciples: you in me, I in you. Thread 6 is reaching its Upper Room apex. The en-language that was first Father-in-Son, Son-in-Father becomes Son-in-believer, believer-in-Son.
The climax comes at verse 23. If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our abode, monēn, with him. The same monē as the Father's house with many rooms. The monai where the disciples will dwell and the monē the Trinity makes in the believer are the same word. The Father's house is wherever the Father and Son make their home. And they make their home in the one who loves and keeps. The Tabernacle thread arrives at its most personal OT form in Leviticus 26:12. I will walk among you and be your God. Its NT form is the Trinity taking up residence in a human person.
We will come to him and make our abode with him, the Father and Son making their permanent dwelling in the one who loves and keeps; the Tabernacle thread arrives at its most personal NT expression: not a building, not a pillar of cloud, but a person.
ἄλλον παράκλητον (allon paraklēton): another Comforter: allon (another of the same kind, allos, not heteros which means another of a different kind; the Spirit is another advocate of the same quality as Jesus himself); paraklēton (one called alongside, advocate, helper, comforter, from para, alongside + kaleō, to call; the Spirit is called alongside the disciples as Jesus has been alongside them) · ἐλευσόμεθα πρὸς αὐτὸν καὶ μονὴν παρ᾽ αὐτῷ ποιησόμεθα (eleusometha pros auton kai monēn par' autō poiēsometha): we will come to him and make our abode with him: monēn (abode, dwelling place, the same word as the monai of verse 2; the many dwelling places in the Father's house and the abode made in the believer are the same word; the Father's house is wherever the Father and Son dwell, and they dwell in the one who loves and keeps); the Trinity makes its home in the believer
threads t4 · t6 · see Leviticus 26:12 · 1 Corinthians 3:16 · Revelation 3:20
The promise of the Paraklētos, the allon paraklēton, another advocate of the same kind as Jesus, is the guarantee against abandonment. Jesus is leaving. But his departure is not desertion. He is sending one who will be with the disciples permanently: eis ton aiōna, unto the age, forever.
The world cannot receive the Spirit because it does not see or know him. The disciples know him because he already dwells alongside them, par' humin menei, and will be in them, en humin estai. The movement from alongside to inside is the movement of the dispensations: the Spirit who was with God's people in the OT takes up permanent residence in believers in the new covenant age.
At that day you will know that I am in my Father, and you in me, and I in you. The mutual indwelling of Father and Son (verse 10-11) extends to include the disciples: you in me, I in you. Thread 6 is reaching its Upper Room apex. The en-language that was first Father-in-Son, Son-in-Father becomes Son-in-believer, believer-in-Son.
The climax comes at verse 23. If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our abode, monēn, with him. The same monē as the Father's house with many rooms. The monai where the disciples will dwell and the monē the Trinity makes in the believer are the same word. The Father's house is wherever the Father and Son make their home. And they make their home in the one who loves and keeps. The Tabernacle thread arrives at its most personal OT form in Leviticus 26:12. I will walk among you and be your God. Its NT form is the Trinity taking up residence in a human person.
We will come to him and make our abode with him, the Father and Son making their permanent dwelling in the one who loves and keeps; the Tabernacle thread arrives at its most personal NT expression: not a building, not a pillar of cloud, but a person.
ἄλλον παράκλητον (allon paraklēton): another Comforter: allon (another of the same kind, allos, not heteros which means another of a different kind; the Spirit is another advocate of the same quality as Jesus himself); paraklēton (one called alongside, advocate, helper, comforter, from para, alongside + kaleō, to call; the Spirit is called alongside the disciples as Jesus has been alongside them) · ἐλευσόμεθα πρὸς αὐτὸν καὶ μονὴν παρ᾽ αὐτῷ ποιησόμεθα (eleusometha pros auton kai monēn par' autō poiēsometha): we will come to him and make our abode with him: monēn (abode, dwelling place, the same word as the monai of verse 2; the many dwelling places in the Father's house and the abode made in the believer are the same word; the Father's house is wherever the Father and Son dwell, and they dwell in the one who loves and keeps); the Trinity makes its home in the believer
threads t4 · t6 · see Leviticus 26:12 · 1 Corinthians 3:16 · Revelation 3:20
The promise of the Paraklētos, the allon paraklēton, another advocate of the same kind as Jesus, is the guarantee against abandonment. Jesus is leaving. But his departure is not desertion. He is sending one who will be with the disciples permanently: eis ton aiōna, unto the age, forever.
The world cannot receive the Spirit because it does not see or know him. The disciples know him because he already dwells alongside them, par' humin menei, and will be in them, en humin estai. The movement from alongside to inside is the movement of the dispensations: the Spirit who was with God's people in the OT takes up permanent residence in believers in the new covenant age.
At that day you will know that I am in my Father, and you in me, and I in you. The mutual indwelling of Father and Son (verse 10-11) extends to include the disciples: you in me, I in you. Thread 6 is reaching its Upper Room apex. The en-language that was first Father-in-Son, Son-in-Father becomes Son-in-believer, believer-in-Son.
The climax comes at verse 23. If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our abode, monēn, with him. The same monē as the Father's house with many rooms. The monai where the disciples will dwell and the monē the Trinity makes in the believer are the same word. The Father's house is wherever the Father and Son make their home. And they make their home in the one who loves and keeps. The Tabernacle thread arrives at its most personal OT form in Leviticus 26:12. I will walk among you and be your God. Its NT form is the Trinity taking up residence in a human person.
We will come to him and make our abode with him, the Father and Son making their permanent dwelling in the one who loves and keeps; the Tabernacle thread arrives at its most personal NT expression: not a building, not a pillar of cloud, but a person.
ἄλλον παράκλητον (allon paraklēton): another Comforter: allon (another of the same kind, allos, not heteros which means another of a different kind; the Spirit is another advocate of the same quality as Jesus himself); paraklēton (one called alongside, advocate, helper, comforter, from para, alongside + kaleō, to call; the Spirit is called alongside the disciples as Jesus has been alongside them) · ἐλευσόμεθα πρὸς αὐτὸν καὶ μονὴν παρ᾽ αὐτῷ ποιησόμεθα (eleusometha pros auton kai monēn par' autō poiēsometha): we will come to him and make our abode with him: monēn (abode, dwelling place, the same word as the monai of verse 2; the many dwelling places in the Father's house and the abode made in the believer are the same word; the Father's house is wherever the Father and Son dwell, and they dwell in the one who loves and keeps); the Trinity makes its home in the believer
threads t4 · t6 · see Leviticus 26:12 · 1 Corinthians 3:16 · Revelation 3:20
The promise of the Paraklētos, the allon paraklēton, another advocate of the same kind as Jesus, is the guarantee against abandonment. Jesus is leaving. But his departure is not desertion. He is sending one who will be with the disciples permanently: eis ton aiōna, unto the age, forever.
The world cannot receive the Spirit because it does not see or know him. The disciples know him because he already dwells alongside them, par' humin menei, and will be in them, en humin estai. The movement from alongside to inside is the movement of the dispensations: the Spirit who was with God's people in the OT takes up permanent residence in believers in the new covenant age.
At that day you will know that I am in my Father, and you in me, and I in you. The mutual indwelling of Father and Son (verse 10-11) extends to include the disciples: you in me, I in you. Thread 6 is reaching its Upper Room apex. The en-language that was first Father-in-Son, Son-in-Father becomes Son-in-believer, believer-in-Son.
The climax comes at verse 23. If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our abode, monēn, with him. The same monē as the Father's house with many rooms. The monai where the disciples will dwell and the monē the Trinity makes in the believer are the same word. The Father's house is wherever the Father and Son make their home. And they make their home in the one who loves and keeps. The Tabernacle thread arrives at its most personal OT form in Leviticus 26:12. I will walk among you and be your God. Its NT form is the Trinity taking up residence in a human person.
We will come to him and make our abode with him, the Father and Son making their permanent dwelling in the one who loves and keeps; the Tabernacle thread arrives at its most personal NT expression: not a building, not a pillar of cloud, but a person.
ἄλλον παράκλητον (allon paraklēton): another Comforter: allon (another of the same kind, allos, not heteros which means another of a different kind; the Spirit is another advocate of the same quality as Jesus himself); paraklēton (one called alongside, advocate, helper, comforter, from para, alongside + kaleō, to call; the Spirit is called alongside the disciples as Jesus has been alongside them) · ἐλευσόμεθα πρὸς αὐτὸν καὶ μονὴν παρ᾽ αὐτῷ ποιησόμεθα (eleusometha pros auton kai monēn par' autō poiēsometha): we will come to him and make our abode with him: monēn (abode, dwelling place, the same word as the monai of verse 2; the many dwelling places in the Father's house and the abode made in the believer are the same word; the Father's house is wherever the Father and Son dwell, and they dwell in the one who loves and keeps); the Trinity makes its home in the believer
threads t4 · t6 · see Leviticus 26:12 · 1 Corinthians 3:16 · Revelation 3:20
The Spirit's role is specified further: he will teach all things and bring to remembrance all that Jesus has said. This is the promise that undergirds the apostolic witness. The Gospels and letters were not produced by unaided human memory but by the Spirit's active work of bringing the teaching to precise recollection. The inspiration of Scripture has its ground here.
Peace I leave with you, eirēnēn aphiēmi humin. The same word for leave as for leaving the ninety-nine to find the one sheep. The peace is deposited with them before he goes. And then the specification: my peace, tēn emēn. I give to you. Not the peace the world gives. The world's peace is the absence of visible conflict, the temporary cessation of hostility, the good feeling that lasts until circumstances change. The peace Jesus gives is the interior settled reality that coexists with external trouble because its ground is the person of Christ, not the state of circumstances.
Let not your heart be troubled: the same command as verse 1, forming an inclusion around the first section of the discourse. The command is possible because the peace has been given. Thread 4 is in the let not: the command assumes genuine human capacity to implement or refuse the settledness. Thread 6 is the source: the peace is his own interior peace transferred to those who are in him.
Peace I leave with you, my peace I give to you, not as the world gives; the peace of Christ is not the absence of trouble but a settled interior reality that the world's resources cannot produce or explain.
εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν (eirēnēn tēn emēn didōmi humin): my peace I give unto you: tēn emēn (my own, the peace that belongs to me, the possessive is emphatic; not peace in general but the specific peace that Jesus himself possesses; he is giving what is his own interior state); didōmi (I give, present tense, the giving is ongoing; not a one-time grant but continuous)
threads t4 · t6 · see Romans 5:1 · Philippians 4:7 · Colossians 3:15
The Spirit's role is specified further: he will teach all things and bring to remembrance all that Jesus has said. This is the promise that undergirds the apostolic witness. The Gospels and letters were not produced by unaided human memory but by the Spirit's active work of bringing the teaching to precise recollection. The inspiration of Scripture has its ground here.
Peace I leave with you, eirēnēn aphiēmi humin. The same word for leave as for leaving the ninety-nine to find the one sheep. The peace is deposited with them before he goes. And then the specification: my peace, tēn emēn. I give to you. Not the peace the world gives. The world's peace is the absence of visible conflict, the temporary cessation of hostility, the good feeling that lasts until circumstances change. The peace Jesus gives is the interior settled reality that coexists with external trouble because its ground is the person of Christ, not the state of circumstances.
Let not your heart be troubled: the same command as verse 1, forming an inclusion around the first section of the discourse. The command is possible because the peace has been given. Thread 4 is in the let not: the command assumes genuine human capacity to implement or refuse the settledness. Thread 6 is the source: the peace is his own interior peace transferred to those who are in him.
Peace I leave with you, my peace I give to you, not as the world gives; the peace of Christ is not the absence of trouble but a settled interior reality that the world's resources cannot produce or explain.
εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν (eirēnēn tēn emēn didōmi humin): my peace I give unto you: tēn emēn (my own, the peace that belongs to me, the possessive is emphatic; not peace in general but the specific peace that Jesus himself possesses; he is giving what is his own interior state); didōmi (I give, present tense, the giving is ongoing; not a one-time grant but continuous)
threads t4 · t6 · see Romans 5:1 · Philippians 4:7 · Colossians 3:15
The Spirit's role is specified further: he will teach all things and bring to remembrance all that Jesus has said. This is the promise that undergirds the apostolic witness. The Gospels and letters were not produced by unaided human memory but by the Spirit's active work of bringing the teaching to precise recollection. The inspiration of Scripture has its ground here.
Peace I leave with you, eirēnēn aphiēmi humin. The same word for leave as for leaving the ninety-nine to find the one sheep. The peace is deposited with them before he goes. And then the specification: my peace, tēn emēn. I give to you. Not the peace the world gives. The world's peace is the absence of visible conflict, the temporary cessation of hostility, the good feeling that lasts until circumstances change. The peace Jesus gives is the interior settled reality that coexists with external trouble because its ground is the person of Christ, not the state of circumstances.
Let not your heart be troubled: the same command as verse 1, forming an inclusion around the first section of the discourse. The command is possible because the peace has been given. Thread 4 is in the let not: the command assumes genuine human capacity to implement or refuse the settledness. Thread 6 is the source: the peace is his own interior peace transferred to those who are in him.
Peace I leave with you, my peace I give to you, not as the world gives; the peace of Christ is not the absence of trouble but a settled interior reality that the world's resources cannot produce or explain.
εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν (eirēnēn tēn emēn didōmi humin): my peace I give unto you: tēn emēn (my own, the peace that belongs to me, the possessive is emphatic; not peace in general but the specific peace that Jesus himself possesses; he is giving what is his own interior state); didōmi (I give, present tense, the giving is ongoing; not a one-time grant but continuous)
threads t4 · t6 · see Romans 5:1 · Philippians 4:7 · Colossians 3:15
The Spirit's role is specified further: he will teach all things and bring to remembrance all that Jesus has said. This is the promise that undergirds the apostolic witness. The Gospels and letters were not produced by unaided human memory but by the Spirit's active work of bringing the teaching to precise recollection. The inspiration of Scripture has its ground here.
Peace I leave with you, eirēnēn aphiēmi humin. The same word for leave as for leaving the ninety-nine to find the one sheep. The peace is deposited with them before he goes. And then the specification: my peace, tēn emēn. I give to you. Not the peace the world gives. The world's peace is the absence of visible conflict, the temporary cessation of hostility, the good feeling that lasts until circumstances change. The peace Jesus gives is the interior settled reality that coexists with external trouble because its ground is the person of Christ, not the state of circumstances.
Let not your heart be troubled: the same command as verse 1, forming an inclusion around the first section of the discourse. The command is possible because the peace has been given. Thread 4 is in the let not: the command assumes genuine human capacity to implement or refuse the settledness. Thread 6 is the source: the peace is his own interior peace transferred to those who are in him.
Peace I leave with you, my peace I give to you, not as the world gives; the peace of Christ is not the absence of trouble but a settled interior reality that the world's resources cannot produce or explain.
εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν (eirēnēn tēn emēn didōmi humin): my peace I give unto you: tēn emēn (my own, the peace that belongs to me, the possessive is emphatic; not peace in general but the specific peace that Jesus himself possesses; he is giving what is his own interior state); didōmi (I give, present tense, the giving is ongoing; not a one-time grant but continuous)
threads t4 · t6 · see Romans 5:1 · Philippians 4:7 · Colossians 3:15
The Spirit's role is specified further: he will teach all things and bring to remembrance all that Jesus has said. This is the promise that undergirds the apostolic witness. The Gospels and letters were not produced by unaided human memory but by the Spirit's active work of bringing the teaching to precise recollection. The inspiration of Scripture has its ground here.
Peace I leave with you, eirēnēn aphiēmi humin. The same word for leave as for leaving the ninety-nine to find the one sheep. The peace is deposited with them before he goes. And then the specification: my peace, tēn emēn. I give to you. Not the peace the world gives. The world's peace is the absence of visible conflict, the temporary cessation of hostility, the good feeling that lasts until circumstances change. The peace Jesus gives is the interior settled reality that coexists with external trouble because its ground is the person of Christ, not the state of circumstances.
Let not your heart be troubled: the same command as verse 1, forming an inclusion around the first section of the discourse. The command is possible because the peace has been given. Thread 4 is in the let not: the command assumes genuine human capacity to implement or refuse the settledness. Thread 6 is the source: the peace is his own interior peace transferred to those who are in him.
Peace I leave with you, my peace I give to you, not as the world gives; the peace of Christ is not the absence of trouble but a settled interior reality that the world's resources cannot produce or explain.
εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν (eirēnēn tēn emēn didōmi humin): my peace I give unto you: tēn emēn (my own, the peace that belongs to me, the possessive is emphatic; not peace in general but the specific peace that Jesus himself possesses; he is giving what is his own interior state); didōmi (I give, present tense, the giving is ongoing; not a one-time grant but continuous)
threads t4 · t6 · see Romans 5:1 · Philippians 4:7 · Colossians 3:15
The Spirit's role is specified further: he will teach all things and bring to remembrance all that Jesus has said. This is the promise that undergirds the apostolic witness. The Gospels and letters were not produced by unaided human memory but by the Spirit's active work of bringing the teaching to precise recollection. The inspiration of Scripture has its ground here.
Peace I leave with you, eirēnēn aphiēmi humin. The same word for leave as for leaving the ninety-nine to find the one sheep. The peace is deposited with them before he goes. And then the specification: my peace, tēn emēn. I give to you. Not the peace the world gives. The world's peace is the absence of visible conflict, the temporary cessation of hostility, the good feeling that lasts until circumstances change. The peace Jesus gives is the interior settled reality that coexists with external trouble because its ground is the person of Christ, not the state of circumstances.
Let not your heart be troubled: the same command as verse 1, forming an inclusion around the first section of the discourse. The command is possible because the peace has been given. Thread 4 is in the let not: the command assumes genuine human capacity to implement or refuse the settledness. Thread 6 is the source: the peace is his own interior peace transferred to those who are in him.
Peace I leave with you, my peace I give to you, not as the world gives; the peace of Christ is not the absence of trouble but a settled interior reality that the world's resources cannot produce or explain.
εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν (eirēnēn tēn emēn didōmi humin): my peace I give unto you: tēn emēn (my own, the peace that belongs to me, the possessive is emphatic; not peace in general but the specific peace that Jesus himself possesses; he is giving what is his own interior state); didōmi (I give, present tense, the giving is ongoing; not a one-time grant but continuous)
threads t4 · t6 · see Romans 5:1 · Philippians 4:7 · Colossians 3:15
The Spirit's role is specified further: he will teach all things and bring to remembrance all that Jesus has said. This is the promise that undergirds the apostolic witness. The Gospels and letters were not produced by unaided human memory but by the Spirit's active work of bringing the teaching to precise recollection. The inspiration of Scripture has its ground here.
Peace I leave with you, eirēnēn aphiēmi humin. The same word for leave as for leaving the ninety-nine to find the one sheep. The peace is deposited with them before he goes. And then the specification: my peace, tēn emēn. I give to you. Not the peace the world gives. The world's peace is the absence of visible conflict, the temporary cessation of hostility, the good feeling that lasts until circumstances change. The peace Jesus gives is the interior settled reality that coexists with external trouble because its ground is the person of Christ, not the state of circumstances.
Let not your heart be troubled: the same command as verse 1, forming an inclusion around the first section of the discourse. The command is possible because the peace has been given. Thread 4 is in the let not: the command assumes genuine human capacity to implement or refuse the settledness. Thread 6 is the source: the peace is his own interior peace transferred to those who are in him.
Peace I leave with you, my peace I give to you, not as the world gives; the peace of Christ is not the absence of trouble but a settled interior reality that the world's resources cannot produce or explain.
εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν (eirēnēn tēn emēn didōmi humin): my peace I give unto you: tēn emēn (my own, the peace that belongs to me, the possessive is emphatic; not peace in general but the specific peace that Jesus himself possesses; he is giving what is his own interior state); didōmi (I give, present tense, the giving is ongoing; not a one-time grant but continuous)
threads t4 · t6 · see Romans 5:1 · Philippians 4:7 · Colossians 3:15