John 14

1. Let not your heart be troubled. Although our Lord had to say of Himself at this hour, “Now is my soul troubled” (see xii. 27; xiii. 21), He addressed Himself to the comforting of His sorrowing disciples, whose distress at His approaching departure had probably been deepened by what they had just heard of Judas’s treachery, Peter’s denial, and the dispersion of them all (Matt. xxvi. 31).

ye believe in God, believe also in me. The word for “ye believe” and for “believe” is the same in the original, and should probably be rendered alike in both parts of the verse. R.V. marg. has, “Believe in God, and believe also in me.” Your dejection shows a want of faith in both your Father and your Friend.

2. In my Father’s house, etc. I am returning to my original home which is to be your home too. In that heavenly temple (Rev. iii. 12) there are dwellings (lit., “abiding-places”) for you all. “Mansions” comes from the Vulgate mansiones, coming-places on a great road where the travellers found refreshment. “This appears to be the true meaning of the Greek word here; so that the contrasted notions of repose and progress are combined in this vision of the future” (Westcott).

to prepare a place for you. This our Lord did by His death, resurrection, and ascension to the right hand of God, as our Mediator and Intercessor.

3. I will come again. The view of Alford, as well as of Lange and Westcott, is that this “coming” is a continuous action, as is shown by the present tense which our Lord uses in the Greek. He comes again in His resurrection; in the spiritual life, making them ready for the place prepared; in the bringing of His disciples to Himself in death; and in His final coming in glory.

4 whither I go ye know. See R.V. The disciples might not clearly know “whither”; but at least they knew “the way.”

5. Thomas saith, etc. The succession of questions is recorded with the vividness of an actual observer.

6. I am the way, etc. Others can show the way: only one can say I am the Way. As Jesus is the Truth (1 John v. 20) and the Life (i. 4; xi. 25), therefore He is the Way, the only way by which we can approach the Father. Only as He is received into the mind as the centre of all truth, and into the heart as the source of purity, strength, and joy, can God be approached, or even known (7), here on earth, or hereafter in heaven.

8 show us the Father. Philip was right in feeling that the manifestation of the Father’s special presence would “suffice” to dissipate their fears; but he was wrong in desiring a repetition of the outward displays of Divine glory which had been granted to Moses (Exod. xxxiii. 19-23) and Isaiah (vi. 1-3); and in failing to learn from both the words and works of Jesus, that He who had “been so long time with” them was “the image of the invisible God” (9-11). Cp. i. 18; Col. i. 15; Heb. i. 3.

10. I am in the Father, and the Father in me. See x. 30, 38; viii. 28; xii. 49; v. 19, 20, and notes.

11. Believe me, etc. Believe it on my assertion; but, if your faith is too weak to rest on that alone, add to it the evidence of my works. He who believes on these grounds will be able to perform works more wonderful still, because works of spiritual power: wrought, however, through the risen Christ, and therefore His works in the highest sense. This verse should be a great encouragement and inspiration to every individual Christian.

12 because I go to the Father. These words are linked on to the next verse, “and whatsoever,” etc.

13 whatsoever ye shall ask in my name, etc. “The believer asks, and the glorified Christ works from the throne of His omnipotence” (Godet).

14. If ye shall ask, “If ye shall ask me anything” is the reading of the best authorities. Prayer is not only to be made in the name of Christ, but to Him.

15 keep my commandments. Our Lord says, “Ye will keep”; i.e., obedience is the certain result, and therefore the proof of love.

16 another Comforter. “Another,” who will be to you all that I have been while I have been with you. The word “Paraclete” means “one called in to help,” and would be best translated “Helper.” It includes the idea of Comforter, and as in 1 John ii. 1, Advocate. Each of these words must be taken in its fullest sense, so as to include instruction, guidance, strength, and holy elevation of desire and purpose. The word clearly implies the personality of the Holy Spirit.

17 the Spirit of truth. That is, the Spirit whose office it is to reveal and apply the truth (see xvi. 13); and especially to make known Him who is “the Truth”: see ver. 6; xv. 26; xvi. 13.

whom the world cannot receive, etc. “All that Scripture declares respecting the Holy Spirit is a dream to worldly men; for they, relying on their own reason, despise heavenly illumination.” “It is the Spirit alone who, by dwelling within us, gives us the knowledge of Himself, being otherwise unknown and incomprehensible” (Calvin).

18 comfortless. Lit., “orphans,” and so translated both in the French and German versions; persons who need a helper or guardian. Orphaned you shall not be; for I am coming to you, not indeed in bodily presence, so that the world can see me; but in “the Spirit of truth,” so that I can be “seen” by you; the living Source of your life; and manifesting to your souls the Father’s love and my own (18-21). The last verse is so worded as to extend this high privilege to every faithful disciple.

I will come. Rather, as R.V., “I come”; see note on ver. 3.

19 ye see me. Spiritually; when no longer manifest to outward vision.

22 not iscariot. See Luke vi. 16, and note on Lebbeus, Matt. x. 3.

Lord, how is it, etc.? Judas seems to be thinking of the Messiah, as King and Judge of the nations; and inquires how this appearance of Jesus to His disciples only can consist with the setting up of His kingdom? cp. vii. 4. Our Lord again shows that this abiding manifestation of the invisible Father as well as of Himself must be spiritual; and can be enjoyed only by those who recognise His Divine mission, and love and obey Him (23, 24).

26. He shall teach you. Our Lord here clearly distinguishes the Holy Spirit, as a personal agent, from the Father and Himself.

27 my peace I give unto you. A striking illustration of how external circumstances or bodily suffering cannot disturb the inward peace of the soul. It was He who was reviled by His enemies and was now looking forward to the Cross, who said, “My peace I give unto you.”

28 ye would rejoice. Rather, “you would have rejoiced”; for it is my exaltation, the resumption of that glory which I shared before the world was, of which I “emptied” myself when I took “the form of a servant” to the Father (28): cp. xvii. 5; Phil. ii. 7.

my Father is greater than I. Our Lord speaks of Himself as Mediator.

29 when it is come to pass. When I have suffered, and ascended, and sent forth the Comforter, then you will better understand and believe all this.

30. I will not talk much with you, etc. The crisis is at hand; “the prince of this world” is coming (see Luke iv. 13; xxii. 53, and notes). In me he will find nothing in common with himself. But I do and bear all in full accordance with the Father’s appointment; that the world may see how entirely I love the Father, and desire to glorify Him in the salvation of man (31).

31. Arise, let us go hence. Jesus and the eleven now prepare to set out from the supper-room, to proceed to the Mount of Olives. But the discourse and prayer contained in chapters xv.-xvii. were most likely spoken before they actually quitted the house: see xviii. 1.