Father and Son
Father and Son Reveal Each Other
37 Everyone whom the
Fathergives me will come to me, and the one who comes to me I will never send away.
44 No one can come to me unless the
Fatherwho sent me draws him,[a]
[a]** tn Or “attracts him,” or “pulls him.” The word is used of pulling or dragging, often by force. It is even used once of magnetic attraction (A. Oepke, TDNT 2:503). sn*The Father who sent me draws him*. The author never specifically explains what this “drawing” consists of. It is evidently some kind of attraction; whether it is binding and irresistible or not is not mentioned. But there does seem to be a parallel with 6:65, where Jesus says that no one is able to come to him unless the Father has allowed it.
65 So Jesus added, “Because of this I told you that no one can come to me unless the
Fatherhas allowed him to come.”[b]
[b] tn Grk “unless it has been permitted to him by the Father.”
6 Jesus replied, “I am the way, and the truth, and the life. No one comes to the
Fatherexcept through me.
Jesus Decides Who Will Fully Know the Father
27 All things have been handed over to me by my Father. No one knows the Son except the Father, and no one
knows<1921> the Fatherexcept the Son and anyone to whom the Son decides[c] to reveal him.
[c] tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.
epiginosko <1921> [link to other verses using same Greek word]
1) to become thoroughly acquainted with, to know thoroughly
1a) to know accurately, know well
from 1909 and 1097; to know upon some mark, i.e. recognize; by implication, to become
-(ac-, have, take)know(-ledge, well), perceive.
see GREEK for <1909>
see GREEK for <1097>
1 Cor 13:12
For <1063> now <737> we see <991> in <1722> a mirror <2072> indirectly <135>, but <1161> then <5119> we will see face <4383> to <4314> face <4383>. Now <737> I know <1097> in <1537> part <3313>, but <1161> then <5119> I will
know fully<1921>, just as <2531>I have been fully known<1921>.
19 Then they began asking him, “Who is your father?” Jesus answered, “You do not know either me or my Father. If you knew me you would know my
Prisoner, slave, bondservant = Constrained
I need to surrender to God’s constraint in my life
Total surrender brings (for me) much great peace
Trusting God for all things in all circumstances is putting our faith in God into practice
When Jesus had finished saying these things, he looked upward to heaven and said, “Father, the time has come. Glorify your Son, so that your Son may glorify you—2 just as you have given him authority over all humanity, so that he may give eternal life to everyone you have given him.[d]
[d][John 17:2](#en-NET–26751) tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”
Now this is eternal life—that they
knowyou [the Father], the only true God, and Jesus Christ, whom you [the Father] sent.
6 “I have revealed your name[e] to the men you gave me out of the world. They belonged to you, and you gave them to me, and they have obeyed your word.
[e][John 17:6](#en-NET–26755) sn Mention of the
God said to Moses, “I AM that I AM.”[f] And he said, “You must say this to the Israelites, ‘I AM has sent me to you.’”
[f][Exodus 3:14](#en-NET–1594) tn The verb form used here is אֶהְיֶה (ʾehyeh), the Qal imperfect, first person common singular, of the verb הָיָה (hayah, “to be”). It forms an excellent paronomasia with the name. So when God used the verb to express his name, he used this form saying, “I am.” When his people refer to him as Yahweh, which is the third person masculine singular form of the same verb, they say “he is.” Some commentators argue for a future tense translation, “I will be who I will be,” because the verb has an active quality about it, and the Israelites lived in the light of the promises for the future. They argue that “I am” would be of little help to the Israelites in bondage. But a translation of “I will be” does not effectively do much more except restrict it to the future. The idea of the verb would certainly indicate that God is not bound by time, and while he is present (“I am”) he will always be present, even in the future, and so “I am” would embrace that as well (see also Ruth 2:13; Ps 50:21; Hos 1:9). The Greek translation of the OT used a participle to capture the idea, and several times in the Gospels Jesus used the powerful “I am” with this significance (e.g., John 8:58). The point is that Yahweh is sovereignly independent of all creation and that his presence guarantees the fulfillment of the covenant (cf. Isa 41:4; 42:6, 8; 43:10–11; 44:6; 45:5–7). Others argue for a causative Hiphil translation of “I will cause to be,” but nowhere in the Bible does this verb appear in Hiphil or Piel. A good summary of the views can be found in G. H. Parke-Taylor, Yahweh, the Divine Name in the Bible. See among the many articles: B. Beitzel, “Exodus 3:14 and the Divine Name: A Case of Biblical Paronomasia,” TJ 1 (1980): 5–20; C. D. Isbell, “The Divine Name ehyeh_as a Symbol of Presence in Israelite Tradition,” HAR 2 (1978): 101–18; J. G. Janzen, “What’s in a Name? Yahweh in Exodus 3 and the Wider Biblical Context,” Int 33 (1979): 227–39; J. R. Lundbom, “God’s Use of the Idem per Idem to Terminate Debate,” HTR 71 (1978): 193–201; A. R. Millard, “Yw and Yhw Names,” VT 30 (1980): 208–12; and R. Youngblood, “A New Occurrence of the Divine Name ‘I AM,’” JETS 15 (1972): 144–52.
Pursue peace with everyone, and holiness, for without it no one will see the Lord.
13 Then the king said to his attendants, ‘Tie him up hand and foot and throw him into the outer darkness, where there will be weeping and gnashing of teeth!’ 14 For many are called, but few are chosen.”
13 These kings have a single intent, and they will give their power and authority to the beast. 14 They will make war with the Lamb, but the Lamb will conquer them, because he is Lord of lords and King of kings, and those accompanying the Lamb are the called, chosen, and faithful.”