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Philip said to Jesus, "Lord, show us the Father, and we will be satisfied." Jesus said to him, "Have I been with you all this time, Philip, and you still do not know me? Whoever has seen me has seen the Father. How can you say, `Show us the Father'? Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own; but the Father who dwells in me does his works. Believe me that I am in the Father and the Father is in me; but if you do not, then believe me because of the works themselves. Very truly, I tell you, the one who believes in me will also do the works that I do and, in fact, will do greater works than these, because I am going to the Father. I will do whatever you ask in my name, so that the Father may be glorified in the Son. If in my name you ask me for anything, I will do it.
"If you love me, you will keep my commandments. And I will ask the Father, and he will give you another Advocate, to be with you forever. This is the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, because he abides with you, and he will be in you."
["I have said these things to you while I am still with you. But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you. Peace I leave with you; my peace I give to you. I do not give to you as the world gives. Do not let your hearts be troubled, and do not let them be afraid."]
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This is the Gospel selection that will be read aloud by a priest on Pentecost Sunday, Year C, according to the lectionary for the Episcopal Church. It will follow a Frist Lesson, which will either be the mandatory Easter reading from Acts, or a selection from Genesis. If the Acts choice is first, then we will read, “[When pilgrims from all around the world heard Galileans speaking] in our own languages we hear them speaking about God's deeds of power." All were amazed and perplexed, saying to one another, "What does this mean?"’ The Genesis selection (if chosen) will state, “Now the whole earth had one language and the same words.” That will precede a singing of Psalm 104, where David wrote: “All of them look to you to give them their food in due season. You give it to them; they gather it; you open your hand, and they are filled with good things.” That will be followed by the New Testament reading, which will either be the Acts choice or one from Paul’s letter to the Romans. If the Acts selection is the First Lesson, then we will hear Paul saying, “if children [of God], then heirs, heirs of God and joint heirs with Christ-- if, in fact, we suffer with him so that we may also be glorified with him.”
In this last Sunday of the Easter season, where all Gospel readings have come from John’s Gospel, it is worthwhile to point out that John was not old enough to get drunk on Seder wine. Neither he nor Jesus (his father) had become drunk on wine; so, John wrote much more detail of the words Jesus spoke to his disciples at the second Seder meal and the time for singing songs and getting drunk afterwards. In the other three Gospels that tell of the ‘Last Supper,’ Matthew wrote nineteen verses about that dinner, before entering Gethsemane. Mark wrote twenty; and, Luke wrote thirty-two. Those three Gospels amass seventy-one total verses about this evening, before Jesus’ arrest at the place of the wine press. John, on the other hand, wrote five whole chapters, totaling one hundred fifty-five verses. His mind was lucid, while all the brains of the other adults involved (who wrote of their witness) were so dulled by alcohol that they wrote less than half as much as did John, with much of that written by the three being repetitive, adding little that is new. This says that John was sober; and, this reading selection begins with Philip being drunk on Seder wine, which prompted his tongue to wag freely, letting how little he knew prior be known then.
Verse eight begins this reading, omitting that which Jesus said prior, which motivated Philip to say, “Lord , show us the Father ¸ kai it satisfies us .” Here, the use of the word “kai” says John made it important to know that Philip spoke for all of the disciples (“us”), saying their being able to see Jesus’ “Father” was then necessary for them to truly know what Jesus meant, when he spoke of the “Father.” When Jesus spoke that word, the disciples heard it in the lower-case, as “father,” meaning their brains computed that relationship title with their own biological “fathers.” They also knew Joseph (the husband of Mary, and the “father” of James, Jesus’ half-brother) was dead; so, Philip was loosened by Seder wine (and the presence of Yahweh’s Spirit) to speak the truth: that all disciples questioned much of what Jesus said. They (when not drunk) were used to biting their tongues, when they heard Jesus say confusing things to them.
What Jesus said, stated in the unread verse seven, is this: “if you had perceived me , kai this Father of me could you have perceived ; away from at this moment you perceive him kai you have perceived him .” In this, the Greek pronoun “auton” is repeated twice. That word generally means “him.” It is the third-person singular possessive pronoun that also says “himself” or “him same,” with the element of “self” referring to a living spirit, as a “soul.” This means the depth of what Jesus had said is this: “if your soul [“you” or “yourself”] had perceived my soul [“me” or “myself”] , kai this Father of my soul [“me” or “myself”] could your souls [“yours” or “yourselves”] have perceived ; away from at this moment your souls [“you” or “yourselves”] perceive him [His Spirit] kai your souls [“you” or “yourselves”] have perceived him [His Spirit] .”
In that, when Jesus say “away from at this moment,” this is the drunken state that all the adults were in, which prompted Philip to speak freely. This is says the drunken state allowed the souls of the disciples and followers to cease seeing only in the physical, so they could glimpse the spiritual. When not drunk on Seder wine, Jesus said his disciples were ‘drunk’ on the Spirit of Yahweh that Jesus afforded them to be possessed by. That divine possession elevated their souls (much like alcohol does artificially), so through their mind’s eye they could see Yahweh on the face of Jesus. This is depicted in art as a halo that radiates out from the head. The disciples “perceived” there was something about Jesus that was godly, even though their normal eyes kept them from seeing the spiritual truth.
On a physical level that stated the truth, "away from at this moment you perceive him" says at that time in the disciples' lives, they saw Jesus as separate from (and above) them. When they looked at Jesus, he was "away from" them. In the same externalizing of 'holy men,' the disciples 'saw' Yahweh (God) as "away from" them too. As such, they externalized Yahweh as the God of heaven, seeing heaven as some distant, unknown spot … like above the clouds, in outer space. What Jesus was telling them was, "When you see me, you see Yahweh, because I wear His face over my face. This is because 'heaven' is the divine Spirit of Yahweh within. Yahweh cannot be external, at any time."
When Jesus then responded to Philip, saying “So much to time in company with your soul [“you” or “yourself”] I exist , kai not your soul [“you” or “yourself”] has perceived my soul [“mine” or myself”] ?” This says (when words like “hymōn,” “eimi” and “me,” along with the second-person attachment of “you”) that Jesus explained to Philip that their two souls had been joined since the beginning, when Jesus welcomed Philip as a disciple of his. That spiritual connection (an inward presence known) should have made it understandable to Philip who Jesus was.
That then moved Jesus to say, “this having perceived me has seen this Father ; by what means you say , Show me this Father ?” In this, John capitalized the Greek word “Deixon,” which divinely elevates the meaning intended by Jesus speaking that word, which means “to show,” while implying “I point out, show, exhibit; met: I teach, demonstrate, make known.” The divine elevation asked Philip “How does one make known the Father?” when the Father is clearly known to be Yahweh. This is Jesus asking all the disciples, “Do you not think I am the Son of Yahweh?” In that regard, it implies, “Don’t I resemble the Father, as His Son?”
In verse ten, Jesus asks the question that projected beyond Philip and beyond the human beings sitting in that room with Jesus, reaching the souls of everyone calling himself or herself a Christian today. His asking, “Not you have faith because I [your self-identity] within this Father , kai this Father within my soul exists ?” That asks the basic question of faith, which can only come from personal experience (the “I”) that knows the Father, because one’s soul has Yahweh within oneself. It is then the presence of Yahweh within Jesus (he is THE Yahweh elohim), so one’s soul knows Yahweh because one’s soul has the resurrection of the soul of Jesus within one, so one’s soul knows Yahweh through the Son. This question then asks us today, “What do you think the meaning of Christianity is? Some club you join and pay dues to be a member, without ever having to do anything more?”
Jesus then added, “these words that I [again, one’s self-identity] speak to your soul , away from my soul not I speak , this now this Father within my soul dwelling he causes these words of His Spirit .” This says that Jesus does not manufacture anything he says, as he only speaks what the Father leads him to say. This is then a clear statement of divine possession, where the soul of Jesus [a creation of Yahweh in Eden – as Adam] is totally possessed by Yahweh. For Jesus to have even one disciple, it would be for the same purpose of divine possession. So, by understanding that simple principle [and true believers have faith that souls possessed by demonic spirits were cleaned by the soul of Jesus speaking as Yahweh commanded to remove those spirit possessions], all true Christians will speak what the Father has Jesus say through their bodies of flesh, after having committed their souls to Him in divine union (possession willingly, as a marriage of two as one).
In this, it is important to realize that the Greek word “pisteuó” means “belief” and is translated as that. The word also means “have faith,” where there must be seen a difference between “belief” and “faith,” such that “belief” relates to physical functions of a brain [reason and rationale], whereas “faith” relates to a sense of feeling that goes beyond a need for a brain to justify it. This is the question Jesus asked to Philip being clarified, because it is an impossibility to prove Yahweh to a brain. However, when one has experienced the presence of Yahweh within, then one develops “faith,” which cannot be defined in physical terms.
As such, verse twelve has Jesus saying, “Truly , truly , I say to your souls , this having faith into my soul , these works that I [again, self-identity] do , kai he likewise he will do , kai greater than these he will do , because I [self-identity] advantageous for this Father am journeying .” In this, Jesus is making mention of the disciples having been given special talents in intern ministry, where they all performed deeds in the name of Jesus. They did them as “I,” which was the soul of Jesus within them. Jesus was next speaking about the future, when the apostles would do “greater works” than those of interns. This would then be when the apostles identify as Jesus reborn, so the soul of Jesus “goes” or “travels” in their bodies of flesh, which is “advantageous for” both “the Father” and the souls of the apostles. In short, when Jesus said "I for the Father am journeying," that spoke not of his pending death [him going away to the Father, because the Father was already in him], but of the apostles' pending ministry.
In verse thirteen, Jesus then continued, by saying “kai whatever you might ask within this name of my soul , this I will do , in order that he may be honored this Father within this Son .” This is led by the word “kai,” which says importance must be found in this greater ministry that will come “in the name of Jesus.” When the word “mou,” is stating the Genitive case (the possessive) that says one’s soul is ”of mine” or “of my soul," says being “in the name” means two identify as one, with Jesus the dominant Lord and the host soul the submissive subject (a possession). When a soul “asks” for something to be done for another, then it will be Jesus (“I will do”) that Acts, in the body of the apostle-messenger-servant. It is then those Acts in the name of Jesus that will prove one has been “glorified” by the inward presence of the Love of Yahweh, which is the renown of His Son.
Here, the word "glorified" must be seen as more than some indefinable glow (the aura) that overcomes one. No one will ever come up to an apostle and ask, "What is the glow around your head?" prompting an apostle to respond, "Oh, that's just my glory." The Greek word "doxazó" means "to render or esteem glorious (in a wide application)" (Strong's Definition), where that "wide application means it is near impossible to clearly define what "glory" or "glorified" means. I have written about this before; but to repeat now, "glory" is the love of Yahweh placed into His Son Adam (who is the Yahweh elohim that was created so "Yahweh Saves" souls, therefore his name is also "Jesus." Thus, the simple and clear meaning of "glorified" is a soul having become one with the soul of Jesus, so "glory" means knowing the love of Yahweh [which is far beyond any human definitions of "love."
In verse fourteen, Jesus then added by saying, “if a certain thing you petition my soul within this name of my soul , I [self-identity] will act .” In this, the NRSV translates the Greek word “ti” as if Jesus offered his apostles a blank check – “anything.” The word (wholly as “tis”) means “a certain one, someone, anyone,” while implying “any one, someone, a certain one or thing.” Just to be clear, Jesus did not promise any televangelists that they could cry crocodile tears, pleading before television cameras, “Jesus … PLEASE … in your holy name … JEEESUS … give me the money to buy a ninth personal private jet, to go along with my fifth mansion … that I need to do your work on earth.” Satan will grant that wish; but Jesus told his apostles, “if you ask for certain things or certain people, as a soul Jesus has been resurrected within … the truth of “in his name” … then Jesus will Act, while it appears a normal human being did those acts.
In verse fifteen, John recorded Jesus proposing another conditional scenario, this time writing a capitalized “Ean,” which becomes divinely elevated as a ‘Big IF.’ This should be read as establishing how Jesus said “if a certain thing you petition” is met. The “Big IF’ that all televangelists do not possess is the “love” that should [a conditional word, in the subjunctive mood] come into one’s soul as Jesus resurrected – “in my soul” [“me”]. “If” that “love” is within one’s soul, then “these commandments these mine you will keep.” This says the “love” of Yahweh that brings about a divine union between His Spirit and one’s soul will then bring the ”love” of Yahweh into one’s soul as the soul of Jesus resurrected. Because this is all relative to a divine marriage, the marriage vows are the Law, which will then be written upon the walls of a soul (one’s heart-center). The bond of “love” with Yahweh means always abiding by the Covenant agreement. Jesus comes within one’s soul to ensure those Laws are forevermore maintained. So, “If you love mine,” then you obey all commands. That is the obedience of a subservient wife to a most Holy Husband.
When the capitalized “If” of verse fifteen is assured and one keeps the commandments of Yahweh from “love,” then Jesus began verse sixteen (as John wrote) with the capitalized “Kagō,” which is a contracted word that combines “Kai” and “egó,” as an important statement of “I” (Jesus' soul) being joined with another soul (the great importance of two in one). This verse then says literally, “Kai I will ask this Father , kai another Helper he will give your soul , in order that he may exist ⇔ « in company with your souls into this age » ,” Within this is a mathematical symbol, called a left-right arrow, where a statement of truth must be found. That truth is “he may exist,” which is the “Helper” sent by the Father, where that coming will last forever (“into this age”). In this, the “Helper” is the soul of Jesus resurrected within a soul possessing a body of flesh, made possible by the “Spirit” of Yahweh (divine marriage). The double angle brackets enclosing “in company with your souls into this age” makes that a statement of spiritual presence, not physical. Thus, Jesus will exist reborn into flesh, while the soul Jesus has been resurrected within will be forever joined with the Spirit of salvation to that soul.
Following the double angle bracket that ended verse sixteen, verse seventeen then has Jesus clarifying, “this Spirit of this of truth , which this world not it is able to take hold of , because not it perceives itself , nor knows it . your souls you know it same , because beside your souls it remains , kai within your souls it will exist .” This is Jesus answering Philip, telling him why he cannot “show him the Father.” The “Father” is as visible as is “the truth,” which can only be known when “this truth” takes possession of one’s soul, via the ”Spirit,” so the “truth” is known. The “world” becomes the generality of other human beings, whose souls are married to their physical bodies of flesh. Because the “Spirit” is not physical, it is impossible for the world to perceive it, Yahweh, or even their own souls, demons or ghosts.
In the last segments of this verse, Jesus used the third-person regularly to make it easier to call the “Spirit of this of truth” an “it,” rather than a separate entity, like a soul. Still, “it” can only be “perceived” when “it” is the “same” with one’s soul [“you” or “yourself”]. The Greek word “para” means “from beside, by the side of, by, beside,” where that is another statement that says two are joined as one. This presence “close beside” says “it” “remains” with “your souls” [“you” or “yourselves”]; and, John placed a “kai” to make it importantly be known that the intent of Jesus was to say “within your souls [“you” or “yourselves”] it will exist.”
At this point, the Episcopal Church skips forward eight verses, making verses twenty-five through twenty-seven optional for a priest to read. Part of the reason for the skip over and optional reading verses is verses twenty-three through twenty-nine are read on the sixth Sunday of Easter (just two weeks prior); so, they will not have been ignored. The reason for repeating these three verses (optionally) is Jesus refers for a second time to a capitalized “Paraklētos,” or “Helper” – the only two times that word is written in chapter fourteen [John is the only writer to use that word, writing it five times: four in his Gospel and once in his first letter]. This means the Church has made it possible for a priest (thus the congregation) to teach about this “Helper,” further clarifying it is the “Spirit” of Yahweh.
In verse twenty-five, John wrote of Jesus saying, “These words I have said to your souls , beside to your souls abiding .” This becomes a repeat of that said at the end of verse seventeen, where the same use of “para” says more than Jesus being in the same room with his disciples. When the word “hymin” (written twice) as the possessive pronoun plural, meaning “yourselves,” the element of “selves” should be seen as “souls.” Thus, Jesus is saying to his drunken disciples (who will not clearly remember these words to write them in their Gospels) spiritually the truth. The soul of Jesus is speaking with the souls of his disciples, with those souls being able to recall this conversation once they are fully resurrected as Jesus. That will be when their souls submit fully to Yahweh (not themselves, sacrificing their souls to His Spirit), so when Jesus’ soul is later resurrected within theirs, it will no longer be “beside” their souls (as a taste of Jesus within), but the Lord over their soul-body entities. At that time, Jesus will lead his apostles to do his Acts on earth, as their Spiritual Lord.
It is in verse twenty-six that Jesus repeated the word “Paraklētos,” with that full verse translating literally as this: “this now Helper , this Spirit this Sacred , this he will send this Father within this name of myself , that one your souls will direct all kai he will cause to remind your souls all that have said to your souls I [the self-identity that has Jesus within] .” Here, Jesus clearly said that his presence (partially) within the souls of his disciples – as a spirit presence “beside” theirs – was “this Helper.” It was the soul of Jesus extending from his place in his physical body into them and theirs, which was limited in how much Jesus could be divided and present partially in many others. Still, his presence as “this now Helper” was how the disciples could do miracles ‘in the name of Jesus,’ while in internship.
From that, Jesus further clarified this was only possible through “this Spirit,” which is the marriage of a soul to Yahweh. It is His “Spirit” that makes all things possible Spiritually. Souls are breathed into bodies of flesh by Yahweh; but His “Spirit” is what makes one become “Sacred, Holy, or Set apart by God.” Only when one’s soul has been cleansed of all past sins can one be deemed “Holy.” Here, it is vital to understand that the “Spirit” is not that to be deemed “Sacred” or “Holy,” as such a judgment becomes a lowly soul in just cleaned flesh casting judgment on the “Spirit” of Yahweh, which becomes judgment on Him. No human being has the authority to judge Yahweh, in any way; and, Yahweh will not tell Jesus: "Oh, I need some love today, so tell the apostle to deem me Holy." The only thing that can be deemed “Sacred, Holy, or Set apart by God” is the soul in a body of flesh. It is the presence of Yahweh’s “Spirit” that makes that spiritual transformation take place, transfiguring a formerly lost and lowly soul on the earth plane into a Saint (as Jesus reborn). Thus, the repetition of the Greek article “ho” makes a soul in the flesh become “this.” It is “this Spirit” within a soul in the flesh that makes “this Sacred” on the earth.
In the third segment, Jesus is explaining that his soul can be sent into other souls partially by the power of Yahweh, “this Father.” The soul that is “named” “Yahweh Will Save” (the meaning of “Jesus”) can then be extended into countless other souls, because Yahweh is omnipotent. He has the ability to do anything Spiritually.
Jesus then said that his soul extended into theirs (“beside” their souls) was to “direct” them to act righteously, in “everything” they do. Here, Jesus importantly (from John writing the word “kai”) said his soul (extended into theirs by the hand of Yahweh) will “cause to remind” them spiritually of “everything” Jesus taught them Spiritually. Jesus has been their teacher – their Rabbi – so his lessons have been meant to be remembered. Rather than them needing to carry a book of notes (Things Jesus Taught), as reminders, Jesus told them the extension of his soul “beside” theirs was the “reminder” to act as Jesus, while interns in ministry.
In verse twenty-seven, Jesus then added, “Wholeness I permit to your souls ; joined together mine I [self-identity of Jesus] place to your souls ; not according as this world places , I offer to your souls . not he let be troubled of your souls this inner soul , nor he let it fear .” Here, twice Jesus spoke the word “Eirēnēn,” the first time capitalized and the second time in the lower-case. This is first a divinely elevated statement, where the routine translation is as “Peace” (when nobody can define that so all understand it … like "glorified"). The reality is the word means “Wholeness,” which relates back to John’s Revelation, where twice Jesus’ soul said he was “this Alpha,” which brings “Completeness” to the incomplete “Ὦ” (John wrote the letter symbol – capitalized). As such, the meaning of “omega” can be realized by the presence of Jesus within one's soul – bringing about the "Great O" ["O mega"]. Thus, the second use is better stated as the intent of “joining together" two souls: that of Jesus and that of the host being saved by Yahweh.
The first-person presentation of “egō didōmi” (where forms of “didómi” are written twice) can translate as “I give,” but the word implies also “I offer; I put, place.” In that regard, it is not so much a gift (as “give”) but an opportunity for “Wholeness” to be gained. Thus, the presence of Jesus’ soul in one’s soul is an “offer” for salvation. That means it is then up to that soul to take that “offer” and produce the Acts that justify salvation. This is then why the soul of Jesus is "put” or “placed” within one’s soul. That can only come after one’s soul has been Baptized by the “Spirit” of Yahweh and made sin free, as one “Sacred” to receive the soul of Jesus.
When the Greek word “kardia” is written, this is routinely translated as “heart.” That is wrong, when one understands that Jesus is speaking to his disciples about spiritual matters. Since a “heart” is a physical organ – one that affords a body of flesh continued life (for as long as the “heart” pumps blood) – the metaphor of a “heart” is viable as “mind, character, inner self, will, intention, center.” (Strong’s Usage) This means the “heart” is the “inner self,” where (again) a “self” equals a “soul.” The “world” only has “hearts” of flesh, which give out over time; so, the promise of receiving the soul of Jesus means the “fear” of death has been removed. While the flesh will certainly give out and die, the soul has been offered eternal salvation. Therefore, Jesus will afford one’s soul the everlasting life of a spiritual “heart.”
As a Gospel selection to be read aloud on Pentecost Sunday, by a priest standing in an aisle (when fear of airborne diseases do not close the churches), this reading from John strongly states the raised from the dead theme. We read Jesus speaking to his drunken disciples, who reflect the drunken souls of those calling themselves ‘Christians,’ when they have never been taught the whole truth. The syntax limitation used to turn Greek into English makes it most difficult to hear the truth being told in these words written by John. It is clear, when one stops letting “you” be some generic and meaningless pronoun, so one refuses to hear “your souls” being repeatedly stated. Jesus was not talking to drunks. He was talking to souls, as the soul created by Yahweh to Save other souls. One must sober up and hear the truth of this divine message, so one can marry one’s soul to Yahweh and give birth to His Son within one’s own soul.