Exegetical Paper Passage and Bibliography

Paper Instructions

EXEGETICAL PAPER INSTRUCTIONS

You must submit an Exegetical Paper on a passage of your choosing. The instructor will provide
a list of possible passages from which you may choose. The paper must follow current Turabian
format. The paper must be 2,500–4,250 words (Note: Your title page, table of contents, and
bibliography are not included as part of your total word count). You must include at least 7
scholarly sources (Note: Your textbooks do not count toward this total). Proper citation and use
of sources is expected. You will also be graded on style and content.
You will find instructions for a basic exegetical paper in Appendix 2 of the textbook Grasping
God’s Word. Submit a .doc or .docx file of your paper by uploading it to Blackboard. Submit
your paper as an attachment rather than pasting it into the comments box.

Solution Paper

New Testament Exegetical Commentary of ((John 14:1-15)

Submitted to (Professor’s Name) in partial fulfillment

of the requirements for the completion of the course

OBST (Course and Section Number)

New Testament Orientation (Number)

By

Student Name

Date (November 16, 2019)

Exegetical John 14:1-15

Background

John 14:1-15 is the point in time where the disciples had been addressed by Jesus that one of them was about to betray him. The genesis of John 14 follows the concerns that Disciples in John 13, which was the last supper where Jesus had addressed the disciples that one of them was about to betray them. Jesus had just finished washing the disciples' feet and used a towel to dry them in what was regarded as Last Supper. However, Peter had a major issue with the actions, and in the process Peter required that instead of washing just his feet, his head, as well as his hands, should be washed[1]. Once Jesus had finished the action of washing their feet’s then Jesus addressed them, considering that this was before the Passover. Before this Jesus was already aware the fact that he was about to get betrayed by Judas, and therefore he was about to die. Upon informing them that one of them was about to betray them, the disciples stared at each other considering that they could not fathom this to be true. The disciples were worried, and in the process they had just learned that Judas was about to betray Jesus, and they were worried about what will happen. Jesus them went ahead to tell them that they needed to show love for one another. It is at this point that Jesus tells Peter that he would deny his existence at least three times before the night was over to the surprise of many. Therefore, John 14.1 follows the concerns that disciples had shown upon learning what was about to happen[2].

Analysis and Interpretation

The verse starts with “Let not your heart be troubled; you believe in God, believe also in Me.” In this case, Jesus' main intention was to ensure that disciples were calm and had retained full trust in him. Therefore, this verse is set to ensure that the troubled heart of the disciples were calm and that they were able to live a better life even in his absence[3]. Therefore, John 14:1-15 provides Jesus Farewell Discourse.

Jesus Farewell Discourse

The passage describes the farewell of Jesus to his disciples. It opens with Jesus trying to comfort the eleven disciples who are with Him at the table of the Last Supper. The context of the passage begins from the previous chapter where Jesus had told the disciples he is living. Peter and Jesus engage in a conversation before Jesus informs Peter of his coming denial. This conversation sets the stage and tone for Jesus to try and comfort the disciples in the passage John 14: 1 -15. In the passage, Jesus converses with the disciples.

In the face of all this negative prediction about Peter’s denial, Jesus says, ‘Do not let your hearts be troubled.  You believe in God; also believe in me’ (1). The line instructs the disciple's hearts ought not to be troubled and cast their trust in God and Jesus. The belief will replace the troubled worries in them. Jesus follows up this imperative statement with reasons for asking them to trust in the face of the impending chaos. The word trust in the line invokes intimate relationships between the divine and the human. In verse 2, Jesus explains to the disciples that he is leaving to go and prepare a place for the disciples. Verse 3 gives the purpose of Jesus' departure and return to receive believers to him. The verse refers not only to the future Parousia but also Jesus’ post-resurrection return to the disciples. By virtue of the believers' identification with the risen and glorified Jesus, it is accurate to say that where Jesus is right now, the believers are with him. This will be just as true when he returns[4].

Jesus had mentioned his destination previously in chapter 13. Where he was headed was back to the Father, and the disciples could not follow him there however, he will come back later so they could join him there. In verse 4, Jesus refers to the ‘way’ as the cross. The disciples could not understand. However, Jesus took time to explain in verse 6. For Jesus the ‘way’ back to the Father was via the cross, while for his disciples the ‘way’ to where he was going was through Jesus himself. However, even after the reassurance by Jesus, both Thomas and Phillip continue to be troubled. This is seen when Thomas first says, “Lord, we don’t know where you are going so how can we know the way?” (5). Thomas and Phillip are both puzzled how to follow and how to spot the trail because they do not know where Jesus is headed or how the Father looks like. The disciples’ anxiety and fear of being left alone in the world cloud their judgment, vision, perception and their hearts.

In verse 6 Jesus explains he is the way the truth and the life. He adds that no one goes to the Father except through him. Jesus is the way because he is the source and giver of life from the Father. Just as in the genesis of all things he was the giver of physical life. This verse describes Jesus in terms of his relation to men. Jesus states that he is the only avenue to access the Father and thus the door to salvation. He says he is the truth, which means he is the sole revelation of the Father, who is the end and goal of the journey[5].

Jesus takes time to reaffirm the assurance. Jesus reemphasizes the significance of them to trust and believe by moving away from talking about his leaving in verses three and four. He asks them to believe him and the Father are one. He said to see Jesus is to see the Father. Since they have seen Jesus’s face, heard his voice, and most importantly seen him and his works they have experienced the Father. He adds it is enough by knowing Jesus you have known the Father. The verse elaborates that faith in Jesus is inseparable from the faith in God. However, it seems that is precisely the point that Jesus is addressing in the context. He is about to be denied and betrayed. The disciples’ faith in him as Lord and Savior would be cast in extreme doubt by these events, which were not clear at this time foreseen by the disciples. After the resurrection it is the identification between Jesus and the Father which needs to be reaffirmed hence it seems best to take the first imperative translation of verse one.

Phillip misunderstands the statement of Jesus; this is clear when he asks, “Lord show us the Father and that will be enough for us” (8)[6]. Jesus takes the opportunity to explain his relationship with Father, not only to Phillip but to all disciples. Jesus confirms that his teachings did not originate from himself but from the Father who permanently remains in him. The works and words Jesus performed it was the Father performing through him. This shows that Jesus’s works are revelatory of who he is but as the next verse indicates, works have greater confirmatory power than words. 

Jesus then appeals to the disciples to believe in the permanent interrelationship he has with the Father based on his words. In the latter half of verse (11) he refers to them to believe on account of his deeds. The next verses reveal important threads in the passage. It states that if we do trust when he says to us, “very truly I tell you” (12). Jesus then adds that all the works he mentioned or rather encouraged us to recall together with Phillip, Thomas, and other disciples will be smaller achievements compared to what we will do. It states that as we ask in Jesus’ name, as one of his children, as the people abiding in the Father, we will do greater than what He did while he was on earth. Jesus promises his disciples his assistance, power, and support.

The passage is not easily relatable to most people because among us there are always prayers that have gone an answered and whose hearts have been broken. These are people who feel their trust has been shattered by Jesus’ failure to keep his promise. We as individuals come up with things to try and explain this scenario, usually with words that blame unsuccessful prayers for not being fully in Jesus’ name or praying in accord with Jesus’ will or doubting or being impatient, among other reasons. These reasons might be accurate but not necessarily valuable[7]. In verse 12 Jesus promises the disciples that the person who believes in him will do works he does and will even greater works than Jesus did because he is going to the Father. In this passage Jesus infers to the helper, which He promised he would come after he leaves. After Pentecost and the coming of the Holy Spirit to dwell in believers in a permanent relationship, believers were empowered to perform even greater works than those Jesus did during his earthly ministry.

This is evident in the early chapters of Acts we find from the numerical perspective, the works of peter and other Apostles surpassed those of Jesus in a single day, the day of Pentecost. On that day more were added to the church than had become followers of Jesus during his three years of earthly ministry. The book of Acts states that the message spread to Judea, Samaria, and Galilee till the farthest parts of the known world. It seems more probable this is what Jesus was referring to when he said greater works than that in the sense of more spectacular miracles[8]. Verse 13 and 14 describe a promise to grant any request so long as it is asked in Jesus' name. The key to understanding this and similar statements lies in the phrase, “to ask in Jesus’ name is to ask in his will” because it is to be in union with him. A Christian prays in Jesus’ name in the sense that he is in union with Jesus. Hence, the theme of asking, “In my name” continues and develops in the indwelling motif of the previous verses. The Christian is in n a relationship with Jesus and Jesus is in a relationship with the Father; there can be no doubt that the Christian’s requests will be granted.

There is a promise in verse 14. All we can do is pray, and our hearts desire. Just like Thomas and Philip and even Peter at the end of chapter 13, there is room in the relation for honest acknowledgment of our confusion, our lack of power, and our frustration when our requests seem to go unheard. But in most of those human experiences, trust is not destroyed. The message in this passage is for us to have honest conversations with our hearts for us to overcome our inner worries. The helper Jesus left us with will equip us to do greater works as the Father works in us[9].

The theme of being “Troubled”

Disciples had leant that Jesus was about to leave them. One of them had already betrayed her and that they  will deny him before the night  was over, and  this justified the notion  that  they were  likely to be troubled. Someone that they had considered as their leader was about to leave them. This was a set of command given that they had a reason to be troubled, and in this case Jesus was telling them not be and to ensure that they live a life that is free from concerns and trouble[10]. Jesus' actions, in this case, had triggered and instilled a sense of fear among the disciples, and therefore he wanted to encourage them to remain firm in the process given that leaving them would be torturous to them. Therefore, the speech, in this case, was meant to ensure that the disciples are free from agony, and they are able to move on. Jesus then informs them that they should believe in him, considering that they also believe in God and this in process will help in calming down the troubled heart. By telling the disciples to trust in Jesus as they would trust in God, he informed them this would help them to overcome the issues of the troubled heart, and in this process they would be able to find peace in the process. Jesus indicated that “You should believe in me the same way you believe in God. “ Through this his main intention was to ensure that they were able to gain confidence from his teachings.  People, in this case, may interpret this to mean that Jesus was issuing a command to disciples to ensure that they believe in him as they believe in God[11].

How to avoid being Troubled

Verse 2-4 Jesus highlights some concept that, in this case would help the disciples see the need to be in peace and, therefore not to be troubled.  The three verses address the concerns and the need to ensure that the troubled hearts have been calmed down. The main reason, in this case, is to show the fruits of a calm heart and how the disciples are likely to benefit in the long run if they have been able to calm down and accept that Jesus would eventually leave them.

By indicating that there were many mansions, then Jesus showed that there was adequate room for all the disciples; in this case, Jesus indicates that in his fathers' house “heaven” there are many mansions meaning that there are adequate spaces, and therefore people can fit. In order to encourage the disciples Jesus indicates that he is going in heaven to prepare the places for the disciples[12]. This is important as it helps in encouraging them to be brave considering that he is going to heaven to prepare the mansions for them. As a result they should be worried given that his death would mean that he will prepare a good place for them. As a result, his focus, in this case, is that he was confident that they would find them there, and he is preparing a place for them, given that he cares about them.

To make sure that the disciples were not troubled and had the capacity to overcome their worried. By promising that he will come to receive them, then Jesus, in this case, is able to encourage them not to be troubled as he is going to look after their interests.

“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.
4. And whither I go ye know, and the way ye know[13].”

The first part addresses the issue of the disciples being troubled considering that at that point in time there were concerns that had been aired by the disciples upon learning that the traitor was among them. Jesus highlights that he is the only way see the heavenly father. When answering the question asked by Thomas in regard to where he was going, Jesus indicates that he is the only way that people would be able to see God-given that they all must go through him. Thomas, however, was honest and in this case, needed to know where Jesus was going. When talking with the disciples Jesus indicates that “I am the way, the truth, and the life.” In this regard, Jesus categorically indicates that he is the truth and therefore his intentions were not to educate them about the truth, but rather they should look up unto him. However, Jesus further explains that if the disciples knew him well enough, then they would definitely have known more about God. Therefore, Jesus shows that he is a clear representation of what his father “God” is all about, and through this he is able to expound on the reasons as to why he is the only way to the father given that he represents him. Jesus further emphasizes that to love him and to know him is the same way as to love the father. This was important as it helped in answering questions regarding God, given that the disciples wanted to know more about where he was going. By comparing himself with God and indicating that he was the only way, Jesus was able to eliminate the disciples concerns about where he was going.

Assurance

Verse 12-14 gives assurance to the disciples, which further strengthens their beliefs. Jesus indicates that even with his absence, the disciples should continue to execute the work that has been set aside. Jesus informs the disciples that they have been empowered to continue with his work since they believe in him. This is a form of assurance and a way to empower the disciples after he leaves. This was important as it was a way of making sure that the disciples were able to continue with the work of Jesus and to be less concerned about where he was going.  This was a way of telling them that their prayers would be answered if they ask in his name.

Bibliography

Brown, Jeannine K. "Creation's Renewal in the Gospel of John. " The catholic biblical quarterly 72, no. 2 (2010): 275-290.

Bruner, Frederick Dale. The Gospel of John: a commentary. Wm. B. Eerdmans Publishing, 2012.

Bultmann, Rudolf. The Gospel of John: a commentary. Vol. 1. Wipf and Stock Publishers, 2014.

Matthey, Jacques. “The Gospel of John and the Religious Quest: Historical and Contemporary Perspectives.” International Review of Mission 104, no.2 (2015): 420–22. doi:10.1111/irom.12113.

North, Wendy E. S. “A Christology Too Far? Some Thoughts on Andrew Lincoln’s Commentary on John.” Journal for the Study of the New Testament 29, no.3 (2007): 343–51. doi:10.1177/0142064X07076315.

Saieg, Paul. "Reading the Phenomenology of Origen's Gospel: Toward a Philology of Givenness." Modern Theology 31, no. 2 (2015): 235-256.

Waers, Stephen E. “Wisdom Christology and Monarchianism in Origen’s Commentary on John.” Greek Orthodox Theological Review 60 (3/4) (2015): 93–113. http://search.ebscohost.com/login.aspx?direct=true&db=aph&AN=116784634&site=ehost-live.

[1] Brown, Jeannine K. "Creation's Renewal in the Gospel of John. " The catholic biblical quarterly 72, no. 2 (2010): 275-290.

[2] Bultmann, Rudolf. The Gospel of John: a commentary. Vol. 1. Wipf and Stock Publishers, 2014.

[3] Bruner, Frederick Dale. The Gospel of John: a commentary. Wm. B. Eerdmans Publishing, 2012.

[4] Bultmann, Rudolf. The Gospel of John: a commentary.

[5] North, Wendy E. S. “A Christology Too Far? Some Thoughts on Andrew Lincoln’s Commentary on John.” Journal for the Study of the New Testament 29, no.3 (2007): 343–51. doi:10.1177/0142064X07076315.

[6] Saieg, Paul. "Reading the Phenomenology of Origen's Gospel: Toward a Philology of Givenness." Modern Theology 31, no. 2 (2015): 235-256.

[7] North, Wendy E. S. A Christology Too Far? Some Thoughts on Andrew Lincoln’s Commentary on John.

[8] Matthey, Jacques. “The Gospel of John and the Religious Quest: Historical and Contemporary Perspectives.” International Review of Mission 104, no.2 (2015): 420–22.

[9] Bruner, Frederick Dale. The Gospel of John: a commentary.

[10] Waers, Stephen E. “Wisdom Christology and Monarchianism in Origen’s Commentary on John.” Greek Orthodox Theological Review 60 (3/4) (2015): 93–113.

[11] Matthey, Jacques. The Gospel of John and the Religious Quest: Historical and Contemporary Perspectives.

[12] Saieg, Paul. "Reading the Phenomenology of Origen's Gospel: Toward a Philology of Givenness.

[13] Bultmann, Rudolf. The Gospel of John: a commentary.