How does John 14:28 support the concept of the Trinity? Immediate Literary Setting John 14 is part of the Farewell Discourse (John 13–17), where Jesus prepares the Eleven for His departure, promises the Spirit, and reveals the inner life of God. Verses 10–11 have already affirmed, “I am in the Father and the Father is in Me,” so any reading of verse 28 must harmonize with that foundational equality. The Incarnational Framework Philippians 2:6-7 states the Son “did not consider equality with God something to be grasped, but emptied Himself.” Hebrews 2:9 affirms that He was made “a little lower than the angels.” John 14:28 reflects this temporary, voluntary humiliation; it does not negate ontological equality. Ontological Equality Affirmed Elsewhere in John • John 1:1 – “The Word was God.” • John 5:18 – “making Himself equal with God.” • John 10:30 – “I and the Father are one.” • John 20:28 – Thomas: “My Lord and my God!” Equality statements bracket John’s Gospel; verse 28 clarifies role, not essence. Trinitarian Structure in John 14 1. Distinct Persons: Jesus speaks of the Father and promises “another Advocate,” the Spirit (14:16-17). 2. Shared Essence: “We will come to him and make Our home with him” (14:23). 3. Functional Order: Father sends the Son (3:17); Father and Son send the Spirit (15:26). John 14:28 fits this ordered harmony. Perichoresis (Mutual Indwelling) Verses 10-11: “I am in the Father and the Father is in Me.” Classical Trinitarian theology calls this perichoresis. Distinct persons indwell one another without confusion; functional superiority at one moment does not imply inequality of being. Return to Pre-Incarnate Glory John 17:5 : “And now, Father, glorify Me in Your presence with the glory I had with You before the world existed.” John 14:28 anticipates that restoration. The Father is “greater” because He presently possesses that glory; the Son will soon share it anew. Early Christian Witness • Ignatius of Antioch, c. A.D. 110: calls Jesus “our God” (Letter to the Ephesians 7). • Athanasius, Contra Arianos 1.58: “The Son is not less than the Father… though the Father be greater in rank because He is Father.” • Nicene Creed (325 A.D.): “God from God, Light from Light, true God from true God.” These sources interpret John 14:28 through the lens of incarnation, not sub-divinity. Old Testament Monotheism and Divine Persons Deuteronomy 6:4 proclaims one LORD, yet passages like Genesis 19:24 and Isaiah 48:16 hint at intra-divine dialogue. John 14:28 stands in continuity: one God, relational distinctions. Answering Common Objections 1. “Greater” equals “better in nature.” Response: context shows functional, not essential, comparison. 2. “Jesus cannot be God if He is less than God.” Response: incarnation involves temporary humility; post-resurrection He is exalted (Acts 2:33). 3. “The Father alone is Almighty.” Response: Revelation 1:8 applies “Almighty” to the glorified Christ. The Role of the Holy Spirit The same chapter promises the Paraclete who proceeds from the Father at the Son’s request (14:16). A unitarian model cannot explain why the Spirit is personal and sent by two divine persons. Practical and Devotional Implications Believers can trust Jesus fully as God while imitating His humility. His voluntary submission models relational order without diminishing dignity—vital for Christian community and worship. Summary John 14:28 upholds the Trinity by: • Recognizing distinct persons—Father and Son converse. • Displaying functional subordination—incarnate Son humbly submits. • Preserving ontological equality—consistent with broader Johannine testimony, supported by earliest manuscripts and historic creeds. Thus, far from undermining Trinitarian doctrine, John 14:28 complements it, revealing the beauty of the God who is one in essence and three in persons. |
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