Note: This passage occurs in year A of the revised Common Lectionary, most recently May 10, 2026
Summary: Typically I have preached on the Acts 17 passage that corresponds with this in the lectionary. I wonder if there is some connection between these two passages in the phrase "Because I live, you will will."
Key words
αγαπατε & τηρησετε (love and keep) These words are paired together a couple of times in this section. A couple of points
- In verse 14:15 they are in the plural - if "you all love me..." In verse 14:23 they are in the singular "anyone who loves me." This is a reminder that the command to love Jesus is both personal and collective.
- Love and keeping commandments are related. We so often think of holding to commandments as something that must be done out of duty alone; but here it is connected with love.
- I've been spending a lot of time reading the Gospel of John this year. I still am looking for what Jesus considers to be his commandments. In the Gospel of John, the commandments I can find seem to be about love and trust. While beautiful, these are two things impossible to manufacture, but which can grow. They are feelings, but they lead to concrete actions.
- If I could put this together, Jesus is not saying, that the Holy Spirit will defend you against God when you don't do these things on the list; but rather, Jesus is saying, the Spirit will dwell in you so that love, faith and hope can grow.
αλλον (form of αλλος, meaning "another", 14:16) While this word can mean "other" it can also mean "another." I would lean toward "another" because in this way, Jesus identifies himself with the work of the Spirit. The Spirit's activity will be the same as Jesus. This is also suggested by Jesus' declaration that he will not leave them orphaned, but in fact, is coming to them.
παρακλετος (literally 'paraklete', meaning "counselor", 14:16) I've done a longer posts on this word, you can read about this here: http://lectionarygreek.blogspot.com/2013/05/john-1612-15-holy-trinity-sunday-year-c.html Key nuggets
What is at stake here? If you put together the idea of "advocate who is with us", too often we have a bad Trinitarian formulation in that God the Father is mad, God the son is bloody and God the Spirit is somehow arguing to God the Father that God the Father's judgment is all wrong, but that looking at God the Son, beaten up, will make God the Father forget his anger. This is not the Gospel of Jhon. Jesus is saying that God's Spirit will continue the work Jesus has done, to bring humanity back to God.
αληθεια (it adds an ς in the genitive case, means 'truth', 14.17) First, I consider it ironic that the comforter is one who brings truth. Typically truth and comfort do not go hand in hand! Second, it is worth noting that Jesus just proclaimed himself the way, truth and life. Now the Spirit is the vessel of truth. Again, connecting the word of the Spirit and Jesus!
υμιν (you plural in dative form, 14.17 and 14.20) Throughout this section, the you is always in the plural: "All y'all will live." "I am with all y'all." This is especially worth noting when Jesus says "I am in you." Typically we hear this in an inner-personal way -- Jesus is in my heart. Yet this construction: "εν υμιν" (20) should more be translated "among you." The evidence of Jesus is not found within our own heart, but within the whole community.
παρακλετος (literally 'paraklete', meaning "counselor", 14:16) I've done a longer posts on this word, you can read about this here: http://lectionarygreek.blogspot.com/2013/05/john-1612-15-holy-trinity-sunday-year-c.html Key nuggets
- Paraklete is often translated "advocate"; this is very "cold" translation of this term. The idea is for more intimate in John's Gospel. The NET Bible offers a good footnote on this.
- When advocacy is done by the Spirit, it is not protecting us from God's judgment, but rather giving us words of witness before the world.
η ("he is", forced into a subjective voice by the ινα clause). Most translators take the "he" here to be the Spirit. I would like to offer that Jesus is referring to the Father. Why? The subject of the main sentence is "the father" as in the "the Father will give you another paraklete." The subordinate clause, "in order that he might be with you forever" does not have a new subject in Greek. The subject is included in the conjugated verb, "he/she/it is." It does not make sense to me that the subordinate clause would get a new subject. Jesus is making the point that the Father will still be with us through the Spirit.
What is at stake here? If you put together the idea of "advocate who is with us", too often we have a bad Trinitarian formulation in that God the Father is mad, God the son is bloody and God the Spirit is somehow arguing to God the Father that God the Father's judgment is all wrong, but that looking at God the Son, beaten up, will make God the Father forget his anger. This is not the Gospel of Jhon. Jesus is saying that God's Spirit will continue the work Jesus has done, to bring humanity back to God.
αληθεια (it adds an ς in the genitive case, means 'truth', 14.17) First, I consider it ironic that the comforter is one who brings truth. Typically truth and comfort do not go hand in hand! Second, it is worth noting that Jesus just proclaimed himself the way, truth and life. Now the Spirit is the vessel of truth. Again, connecting the word of the Spirit and Jesus!
υμιν (you plural in dative form, 14.17 and 14.20) Throughout this section, the you is always in the plural: "All y'all will live." "I am with all y'all." This is especially worth noting when Jesus says "I am in you." Typically we hear this in an inner-personal way -- Jesus is in my heart. Yet this construction: "εν υμιν" (20) should more be translated "among you." The evidence of Jesus is not found within our own heart, but within the whole community.
ζῶ ... ζήσετε (forms of ζάω, meaning "live",14.19) I love that the word for life most commonly used in the Gospel of John is "zoo." What an image of life - it is a bit wild! (I have come that you might have zoo!!) Somehow life in Jesus isn't simply about following a basic set of rules, but life in a wild community set on fire by the Spirit! Here is where, perhaps, we can see a connection to Acts 17. Paul is alive -- he is doing his thing -- but it is risky and contested. A bit wild! When was the last time that Jesus called you out of your comfort zone into something a bit wild? Because he lives wild and free, we too shall live wild and free!
