► Jesus return and presence. 14: 1–31 ANY MODERN OUTLINE of the last discourse will be somewhat arbitrary; a flow chart would diagram the flow of thought much more accurately than an outline. The second-person verbs in 14are plural and hence address all the disciples; yet the topic of 13: 36–38 remains. An outline heading that coincides closely with a traditional chapter, as ours does, naturally warrants some suspicion; chapter breaks were added long after the writing of the NT. A section from 13: 31–14would work better in some respects but would equally arbitrarily separate 13: 31–38 from its essential preceding context. Any outline will thus prove arbitrary; nevertheless, if one outlines this material, collecting 14: 1–31 around a common theme can at least underline the basic unity of this section.
The Gospel of John, Jesus' return and presence. 14:1-31 - читать, ...
Going to the Father ( 14: 1–6 ) The disciples want to know where Jesus is going so they can follow ( 13: 36–38 ) ; Jesus informs them that they can follow him only after he has gone to the Father to prepare a place for them ( 14: 1–6 ) . The disciples cannot follow Jesus now, but they will follow him eventually ( 13: 36 ) ; by his death, Jesus is going to prepare them a place in the Fathers presence and will return after the resurrection as their way to the Fathers presence. The prerequisite for their entrance here is not martyrdom but faith ( 14: 10–12 ) ; yet true faith must ultimately be ready to meet the test of martyrdom ( 13: 36–38 ) . There is no real break between these verses and those that follow: that Jesus is the way to the Father ( 14: 6 ) also means that he is the Fathers revelation ( 14: 7–10 ) .
1. Trusting the Father and Jesus ( 14: 1 ) Shifting from addressing Peter alone to addressing all the disciples (evident in the shift to plural pronouns and verbs) , Jesus encourages them not to be disturbed. 8357 («Heart» is singular here and in 14and 16: 6, 22, perhaps intended as analogous to most passages applying to corporate Israel in the law.) 8358 The cause of anxiety in the context is clearly his indication that he is going away and that they cannot follow him yet ( 13: 36–38 ) ; the following verses indicate how the disciples may follow Jesus way to the Father when he returns to them after his resurrection ( 14: 2–7 ) . Some argue that Jesus reassurance in 14and 27 bracket off the intervening section, 8359 but it is more likely that 16rather than 14closes the bracket; 14merely reiterates and develops the point.
It is likely that both uses of the verb πιστεύω in 14should be taken in the same mood; probably either both are indicative or both are imperative; in either case, taking both the same way links Jesus with the Father as the supreme object of faith. In the context of their anxiety, the imperative is more likely: «Believe in God; believe also in me. » 8360 («Believe in» could be idiomatic for «Trust, » e. g., Gen 15MT.) Such words of encouragement were common to those in distress, 8361 such as the «Have courage» of 16: 33; 8362 Scripture was also replete with «Do not fear» oracles. 8363 Glasson claims that this was a recurrent theme of Deuteronomy, and may be right that the fuller «Do not be troubled or afraid» of 14reflects the double exhortation of Deut 31 ( cf. Deut 1: 21, 29; 7: 18; Josh 1: 9 ) . 8364 These words do not allude to Jesus deity per se, though in the light of the whole context of Johns Christology these associations are certainly present as wel1. (Carson is right that first-century Jews did not exhort others to believe in them as they believed in God.) 8365 The words themselves allude to the role of Moses, an object of faith (as Gods agent) alongside God: when Israel «saw» how God destroyed the Egyptians, they feared the Lord and believed in both the Lord and his servant Moses (Exod 14MT) . 8366 (The language, by extension, then applied to the prophets in genera1.)