Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake.
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EXPOSITORY (ENGLISH BIBLE)Believe me that I am in the Father.—He passes now from Philip, and addresses Himself to the whole body of the apostles. He claims from them a personal trust in Himself, which should accept His statement that He and the Father were immanent in each other.
Or else believe me for the very works’ sake.—If they cannot receive the truth on the testimony of His word, He will take lower ground with them. He will place before them the evidence He had placed before the Jews. Let them, if they will not hear Him, believe on account of the very works which He had done. (Comp. Note on John 5:19-20; John 10:37-38.)
Or else - If credit is not given to my words, let there be to my miracles.
For the very works' sake - On account of the works; or, be convinced by the miracles themselves. Either his own testimony was sufficient to convince them, or the many miracles which he had performed in healing the sick, raising the dead, etc.
or else believe me for the very work's sake: meaning his miraculous works, such as raising the dead, cleansing the lepers, causing the deaf to hear, and giving sight to the blind; and which were such as none but a divine person could ever perform.Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake.
EXEGETICAL (ORIGINAL LANGUAGES)John 14:11. πιστεύετέ μοι … πιστεύετε. “Believe me,” i.e., my assertion, not my manifestation, “or if you find that difficult, believe on account of the works themselves”. The mention of His works and the evidence they afford that He is in the Father suggests to Him a ground of comfort for His disciples in view of His departure. And from this point onwards in this chapter it is to the comforting of the disciples our Lord addresses Himself. First, in John 14:12-14; second, in John 14:15-17; third, in John 14:18-21. The mention of the Paraclete in connection with this third item of encouragement gives rise to a fourth interruption, this time by Judas, John 14:22-24; and at John 14:25. Jesus resumes His explanation of the Paraclete’s function, and closes with several considerations calculated to remove their fears.11. Believe me] The English obliterates the fact that Christ now turns from S. Philip and addresses all the eleven: ‘believe’ is plural not singular. ‘You have been with Me long enough to believe what I say; but if not, at any rate believe what I do. My words need no credentials: but if credentials are demanded, there are My works.’ He had said the same, somewhat more severely, to the Jews (John 10:37-38); and he repeats it much more severely in reference to the Jews (John 15:22; John 15:24). Note the progress from ‘believe Me’ here to ‘believe on Me’ in the next verse; the one grows out of the other.John 14:11. Πιστεύετέ μοι) Non creditis is the reading of the Lat. Vulg. arising from alliteration [the transcriber’s eye catching the similar letters and word] at the preceding verse, which also had, Non credis quia. Thence the Latin transcriber also has omitted mihi also at the end of the verse. Believe, Believe: an instance of Epanalepsis [See Append., “When the same word is in the beginning of the preceding member, and in the end of the following member of the sentence”].—ὅτι) because [but Engl. Vers. that]: with which comp. the διά, for the sake of presently after. Believe Me for the sake of, My very affirmation, which is sufficient ground for believers to rest on. This is the first motive to faith; one which Christ alone could have proposed: a second is afforded by the miracles, on account of which the apostles also could have been believed [could claim their hearers’ faith] concerning Christ.—ἔργα, the works) which ye have heretofore seen, and which ye are about to see: John 14:12, etc., “Greater works than these shall he do.” [For these could not have been of any other, save Divine origination. Psalm 72:18, “The Lord God—who only doeth wondrous things;” Psalm 136:4, “To Him, who alone doeth great wonders.” The footing on which false miracles rest is altogether distinct: 2 Thessalonians 2:9, “The working of Satan, with all power, and signs, and lying wonders.”—V. g.]—πιστεύετέ μοι, believe Me) εἰς ἐμέ, on Me, in the foll. verse. He who believes Christ, when speaking concerning Himself, believes on Christ: whereas, he who believes Peter, when speaking concerning Christ, believes not on Peter, but on Christ.
 This word, both in the beginning and in the end of this verse, though it is not reckoned among the inferior readings by the margin of Ed. 2, yet is exiled from the second place [the end of the verse] by the Germ. Vers.—E. B. ABQab Rec. Text have μοι at the end of the ver. But Dc Vulg. Syr. and L omit it.—E. and T.Verse 11. - Believe me when I say that I am in the Father, and the Father in me, on the ground of my simple affirmation. My words are spirit and life, and carry their own evidence with them. Christ is not here antithetically contrasting (as Lange suggests) words and works, as though the words were his, and the works the Father's; but he is appealing to their spiritual intuition of truth which is legible by its own light as eternal and Divine, and then reminding them that they may fail in transcendental vision and fall back on reason and its processes, which will come nearer to their understanding - Or else (εἰ δὲ μή), if it be after all that you cannot take my words as the Father's words, as the utterance of the Divine thought, believe me - believe that I am in the Father, etc. - by reason of the very works which are the witness of the Father's power, holiness, and love. In this last appeal he turns from Philip to the whole group of the apostles. Miracles are, if not primary evidence, secondary and convincing evidence, where the eye has been blinded by the mists of doubt, and the vision of the Father confused and withheld by lack of inward purity. Moreover, by Christ's ἔργα are meant, not merely the supernatural portents, but all the work of his life, all the healing of souls, all the conversion of souls, all the indubitable issues of his approach to the heart of man. The great ἔργον is salvation from sin, the gift of righteousness, and the life where before there was moral death (see notes, Vers. 19,20; John 10:37, 38).
The plural of the imperative: "believe ye me." Compare believest thou, John 14:10. These words are addressed to the disciples collectively, whose thought Philip had voiced.
Or else (εἰ δὲ μὴ)
Literally, but if not. If you do not believe on the authority of my personal statement.
For the very works' sake (διὰ τὰ ἔργα αὐτὰ)
Literally, on account of the works themselves, irrespective of my oral testimony.
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