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Gospel of John - Chapter 14
- A marvellous chapter: Jesus explains the oneness between the Father and the Son, in which we can share,
and promises to send the Advocate to be his presence when he is no longer bodily present. Four
questions: Where are you going? (13:36); How can we know the way to get there? (14:4); Show us the
Father and we will be satisfied. (14:8); Why do you reveal yourself to us and not to the world? (14:22).
Asked by 4 different disciples to indicate they all did not know. Can divide into 3 sections: believe 1-14;
love 15-24; saying/teaching 25-31.
- 1 Following Peter’s question “Where are you going” (13:36), this chapter focusses on the disciples
expressing their concern and perplexity at Jesus’ going. Jesus’ answer is “Have faith - their troubles are
small in comparison to God’s power (Cf Mk 11:22)”, and, with its reference to a singular “heart” of the
community, emphasises the communal nature of discipleship. The farewell discourse proper begins with
this verse, with Jesus addressing a wider audience than the disciples. V 1a “Let not your hearts be
troubled” is balanced by identical words in 27b. Present imperative: “stop being troubled”, rather than
don’t start worrying. They are already worried: they have given up everything to follow Jesus, and have
just been thrown into consternation by Jesus’ prediction than even Peter will deny him, and now he is
going away, apparently leaving them bereft. V 1b has many possible translations because the verb “trust”
may be either indicative (you believe) or imperative (believe) in both cases. Essential is that faith/trust in
the Father is impossible apart from faith/trust in Jesus. And faith in Jesus demands more than faith in
God, as understood in the OT. Jesus stands before them, about to be denied by his followers and
crucified - to have faith in him will be a real challenge.
- 2 “My Father’s house”: As other Jewish institutions have been replaced, so the (now destroyed) Temple
is replaced as the place to worship by the Christian community. Moreover the word translated as
“dwellings”, or better as “abiding places”, implies temporary resting places where one might find
communal comfort in the dark. So there is room for different church styles, including that of the
Johannine community, for all of them are but temporary stop on the journey to God. On the other hand
“My Father’s house” seems most likely to refer to heaven, so the “rooms” or “resting places” could - and
often are - taken to refer to different “places” in heaven - ie “permanent residences”. Jesus encourages:
he is going to prepare a place for them/us. While understanding how we are to be prepared for these final
residences, it is difficult to understand what Jesus has to do the prepare these places for us.
- 3 Jesus’ promise to prepare a place (Cf Deut 1:33) and to return - the first of several apparently circular
movements in this chapter - sounds very much like the parousia - the expected return of a glorified Jesus.
In a sense Jesus is the dwelling-place of the believer, so eternal life begins here on earth. The early
church developed its perception of Jesus only slowly: initially he was perceived in largely human terms,
with the Messiah yet to come at the 2nd coming - in Mark’s gospel the disciples do not understand him as
divine, upbraid him for not helping to bail the boat in the storm, and flee at the Crucifixion. Matthew has
both aspects: Jesus calms the storm and the disciples worship him, they call him Messiah, but still expect
him to return to complete the Messiah’s work. Only in John is Jesus seen fully as the Messiah, fully in
control throughout with the arresting mob in Gethsemane falling down when he reveals himself, and
believers already taking part in his kingdom while still on earth, so that what happens at the 2nd coming is
less clear - here it is to lead each individual to the place prepared for him/her in heaven. Gradually
developing perceptions: after the Resurrection they believed, Jesus did not change, but their perceptions
and understanding did. Future and realised eschatology are balance in this verse: literally “I am coming
again (present tense), “I will take you” (future tense), ending in the future “where I am you may be also”.
The purpose of Jesus going and coming back is so that we may be where he is. There is a time between
Jesus imminent going to the Father, and his future return, but also a hint of his ongoing presence during
this interim period. The time is already come when those who believe in the Son have eternal life. How
Jesus will still be present after he has departed is not explained at this point. Some commentators see it
as referring to the appearances after the Resurrection, others to Jesus’ presence through the other
Paraclete, some to the 2nd Coming.
- 4 But for John there is a way for believers to reach Jesus after his death. Again a “travel” image for our
journey. The earthly community is but a stop along the way. They do know the way where Jesus is
going: they have been told he is returning to the Father through death, which will also be to the glory of
both Jesus and God. All of Jesus’ teaching has been to show them the way. By following his way - living
as he has lived - they will come to where he is.
- 5 Thomas, who before was ready to follow unto death (11:16), now expresses the group’s uncertainty
about knowing the way - “the Way” was often used by early churches ( Acts 9:2; 18:25) as metaphor for
discipleship: this gospel is for teaching seekers wishing to join the way. Thomas’ question is justified:
how is Jesus the way? He is too honest to let it appear that he understands Jesus’ words when he does
not. Jesus has said they connot come there (13:33,36), so how can they know the way?
- 6 The way to the Father to be followed by Jesus is also the way to the Father for us. Jesus explains how
he is the way by the 2 following words: truth and life explain what is meant by ‘the way’. Jesus’ answer
is not a method, not a set of laws or doctrine, not a “magic” procedure, nor the Torah (Ps 119:29-34) but
a person - the I AM. Jesus is the way to the Father, because he is the incarnate truth about the Father and
gives life from above to human beings. Jesus is the only source of knowledge about the Father (6:46). A
single reality to ponder: I AM=way=truth=life. Jesus is the authoritative and saving revelation of God.
But more than self-revelation: ego eimi with a predicate not only announces who he is but also what he
does: the way leads to the Father. Jesus’ way to the Father is a loving and total gift of himself even unto
death, and this must be the way for his followers too. Belief and trust in Jesus are the only way to our
goal, which is our oneness with the Father. Not just a guide to salvation but also the source of life and
truth. Not just the means of salvation, but the model - we must imitate Jesus’ way of living, even to
death. Jesus not only shows us the way, but he is the way - ie he redeems us. Just before he hangs
impotent on the Cross Jesus says he is the way.
- 7 To know Jesus is to know the Father - indeed from the time of Jesus’ beginning his ministry anyone
who knows the Father through seeing Jesus has also seen the Father - an amazing statement: knowing
Jesus enables us to see God. The disciples have already come to know Jesus - the ‘if you know me’ is
generally seen as ‘as you know me’, ie a promise, not a condition or reproach. Clearly the disciples still
do not know Jesus fully! Practically the only distinction in this gospel between the Jews and the
disciples is that the disciples follow Jesus even though he remains an enigma. But now that they do
know him, “you are knowing” the Father. Indeed they”have seen the Father” - an enormous advance on
OT understanding, whereto see God was seen as a possible future blessing (except Ps 36:10).
- 8 Philip’s misunderstanding and request for clarification is just as deep as Thomas’, and implies they
have not fully understood. Philip expresses the confusion they all appear to feel by speaking in the plural.
To really see the Father might settle all their perplexities (Cf Exod 24:10; 33:17; Isa 6:1). In 6:7 Philip
doubted Jesus’ ability to satisfy the crowd’s hunger for bread, here he doubts Jesus’ ability to show them
the Father, not understanding that seeing Jesus is the same as seeing the Father. The spiritual search of all
mankind: to see God (Cf Exod 33:18).
- 9 A sigh of weariness, of failure? Perhaps the disciples were not present during the same words to the
Jews (Chap 5, 7-8)? Jesus’ answer is also profound: Jesus is the revelation of the Father, not just a guide
to him. His words and works are the words and works of the Father, as well as explaining who the Father
is. And Jesus continues as the patient teacher, reviewing all that he has taught them. The explanation is
staggeringly simple: Jesus is the revelation of the Father.
- 10 Now expanded to show the mutual interpenetration of Father and Son. Each is “in” the other. The
words and works of Jesus are the words and works of the Father: they both proceed from the Father and
reveal what the Father is like. Jesus addresses (plural) all the disciples. The problem is the disciples’ lack
of faith - and ours? Jesus is in the Father and the Father is in Jesus (10:38); the words of Jesus are the
words of the Father (eg 8:18 &c, 12:49); the deeds Jesus does are the deeds of the Father (eg 9:3, 10:25
&c). Belief in the oneness of Jesus and the Father is crucial. The perfect union of Jesus with the Father:
the Father is in Jesus and Jesus speaks the Father’s words and does his works. A downward spiral in vv
10-12 culminate with a surprise: Jesus’ words = the Father’s works; believe Jesus works, even if not his
words; but the disciples’ works will be greater still!
- 11 The frequently used witness: believe because of the Father’s works in me. In John the ‘oneness’
between Jesus and the Father are to be seen as linguistic, not metaphysical. Based on the Jewish concept
of ‘the sent one’ who identifies completely with ‘the one who sent’, reflecting the Johannine view that
the Son’s dependance on the Father is total. “That” is important: in addition to trusting in Jesus as a
person, we are also called to believe that what Jesus says is true, ie to believe the content of his words -
faith is not mere credulity, it has an intellectual content. Can we have faith in Jesus without believing
that Jesus is worthy of that faith - that what he says is true. Committing oneself to Christ includes
believing that there is a mutual indwelling of the Father and the Son. And at least believe on the evidence
of Jesus’ works (not “miracles”), which also show the Father at work and so also reveal the Father.
- 12 The words and works of Jesus are not to be collapsed into one theological concept called revelation:
both reveal God, but his works are especially revealing of God’s glory. Jesus’ departure will not lead to
the cessation of the Father’s works by which Jesus has made God known, but to their increase, and his
departure is essential for this. The disciples too will do Jesus’ works, but only if they ask in Jesus’ name.
How can their works be greater than Jesus’ works: the one work not yet done is establishing a continuing
community to follow Jesus’ way. The disciples’ work of making God known will be carried on in Jesus’
absence, because Jesus will be present in his absence through their works. In addition to some miracles,
Acts is full on conversions - surely greater works than healings! The ongoing presence of the absent Jesus
will be in the worshipping community. The glory of God, seen in the deeds of Jesus, will be seen in the
deeds of the worshipping disciples - greater because done in Jesus’ absence and asked for in his name.
Note: “works” not miracles, for which “signs” would be used. But the believers’ missionary activity is
only possible after Jesus has returned to the Father, where he can work on their behalf, and can send the
Paraclete to help.
- 13 They have the authority to accomplish this work because Jesus will respond to his disciples requests
in his name, so that the Father will be made known. (In the synoptics it is the Father who answers
prayers in Jesus’ name.) Introduces frequent theme from now on - “asking in Jesus’ name” - ie to ask
what Jesus would ask, to think like Jesus, just as Jesus does what the Father does. We will only ask in
Jesus’ name if our wills are aligned to Jesus’ will, and our aim is the same, ie that people would believe
and to glorify (show forth) the Father. Prayer is not simply a formal set of words, but must proceed from
faith in Christ and expresses oneness with Christ and seeks the glory of God that is in the Son. It is not
for trivial purposes like winning the lottery! Asking in Jesus’ name, as a Paraclete, paves the way for ‘the
other Paraclete’ in v 16.
- 14 Prayer may be addressed either to the Father or to Jesus, it is the same. If we ask Jesus for “anything”
- there is no limit - in his name, he will do it. Cf Lk 11:9-10. The chiasm of vv 13a - 14 is completed,
wrapped round the reason in v 13b.
- 15 Vv 15-24 form a unit opened and closed by statements about loving Jesus. He will do what we ask
because he loves us - we must do what he asks - “obey what I command” - out of love for him. Not a
reward for good behaviour, but the ethical implication of being a follower of Jesus. Our commitment to
Jesus is shown by how we behave towards each other. The theme “if we keep the commandments the
Father/Spirit/Son will come and dwell in us” is now applied successively to the Spirit (vv 15-17), Jesus
(vv 18-22) and the Father (vv 23-24). What commandment: the single commandment to love one another
with God’s love - a continuing attitude of love. Impossible without the gift of the Spirit. Three
overlapping themes for the rest of this chapter: gift of the Paraclete; why the disciples are privileged over
the world; and the gift of Jesus’ peace.
- 16 But to align our will with Jesus’, we need help - the Advocate. Jesus is going, but “another” Advocate
(Jesus is the first - both on earth and will continue this role in heaven - see 1 Jn 2:1) will come: for John
this is perhaps the parousia, the second coming. In greek an Advocate or Paraclete is one called
alongside, a counsellor who supports one at trial. Central gift of paraclete not mentioned anywhere else
in NT. In hebrew “Paraclete” includes sense of comfort, eg to mourners after death (Cf “comfort” in Ps
23:4; Ps 86:17) Whereas Jesus became incarnate in one human being whose stay in this world was
temporary, ending in death, the ‘other’ Paraclete does not become incarnate, does not die, but dwells
forever in all who love Jesus and keep his commandments, and is with them forever. He serves as
teacher explaining implications of what Jesus said, but remains in a hostile relationship with the world
which cannot see or recognise him. Role of Paraclete similar to Jesus’ role - he acted on behalf of the
Father, with the same agenda, functions and power as Jesus. Cf Wisdom 1:4-6. “Advocate” or “Friend”
are probably the best translations: includes ideas of pleading our cause with the Father, but also of
explaining Jesus and his teachings to us, and so seeking to modify our understanding and behaviour. And
he will be with us “forever”.
- 17 The “Spirit of Truth” is Johannine, meaning the (not “a”- for John there is only one) Spirit who
reveals to the world the truth about Jesus, just as Jesus revealed the truth about the Father. Only those
who accept Jesus can accept the Spirit. Jesus time rolls into gospel time and into our time: by the end of
the verse the disciples know and what is promised in v 16 has come. The Paraclete is the ongoing
presence of the truth, the ongoing presence of the revelation of God to those who love Jesus. Jesus’
revealing mission is not coming to an end, but enters a new era, with Jesus’ role taken over by the
Paraclete. Hence the Paraclete cannot come until Jesus has died. But the world “cannot” accept the Spirit
- very strong: the world neither sees/perceives nor knows the Spirit, and is quite unaware of the Spirit’s
activities. But for disciples, believers, the Spirit is a present and continuing reality, living with us.
- 18 They will not be left defenceless and directionless in a hostile world. Jesus is coming back in the
sense that the Spirit will be with them - they will not be left orphans - indwelling. But somehow specially
prepared paradise (v 2-3) “out there” has become within themselves (v 20-21). The second coming
promised as consolation in v 3 is now seen as the spiritual indwelling which will enable the believer to
understand that Jesus and the Father are one. Jesus’ departure, his death, leads to his coming: much early
Christology sees Jesus being born at the Resurrection, Cf Acts 13:32-33: “raising Jesus ... today I have
begotten you”, hence the passage in Revelation where the new born child escapes the waiting serpent and
is taken to heaven: Jesus is recognised - born - by the Father as his Son at the Resurrection, although
anticipated at the Baptism. But Jesus is only present in this way to believers - the world does not see him
after his death. Early Greek Fathers equated the Paraclete with Jesus. But this not now generally
accepted: Jesus’ ‘coming’ in verse 18 does not replace the Paraclete, but is rather the presence of Jesus,
alive after death in oneness with the Father, drawing disciples into that oneness. This drawing of
believers into the life of God takes place because of the gift of the Paraclete. Other commentators now
see this verse as referring to Jesus returning in the post-resurrection period. As so often, John probably
intended to invite both meanings.
- 19 The crucifixion, now very near, will mean a sharp division between the world and the disciples: the
world will no longer see Jesus, who will be bodily absent, but the disciples will continue to see him - be
aware of his very real presence through the indwelling Holy Spirit, and will live because Jesus lives. The
“little while” - all they hope for in the future will be here soon: they will soon know of Jesus’ union with
the Father, which he will share with them through the Paraclete. The times are switched: after I have
gone “you will see me”, while in v 17 the Paraclete has come. Because Jesus now lives with the Father,
he will give life to the disciples. The Paraclete and Jesus are not the same, but the Paraclete does and
perfects for the disciples what Jesus does for them.
- 20 “In that day” frequently used in OT for God’s powerful actions; in this gospel used for the moment of
understanding of Jesus’ life and message. May refer to the day of the resurrection, or to when the Holy
Spirit is given - presumably on the same day. For the first time disciples are told that relationship they
have with Jesus brings them into a new relationship with the Father, which is an identical relationship to
that of Jesus with his Father. Can be seen as “high humanity” of Jesus. New knowledge is given to the
disciples, and to all believers, after Jesus’ departure, namely the revelation of the oneness between the
Father and the Son, and between the believer and Jesus. Introducing the believer to a oneness with Jesus
is new, as is the knowledge of the oneness between Jesus and the Father.
- 21 Oneness with God is to be understood in terms of love, expressed by keeping his commandments. A
reminder that we each have a part to play - to show our love by keeping his commandments. This is a
condition for his coming. There is mutual love in this relationship - for John unreciprocated love is not
love. Can read as “God did love the world and gave his son; now God and his son await the love of those
who have been empowered to love God, and they will love them, and to these Jesus will be revealed.”
After the incarnation God’s love is a response - to our expressed love for God. The world not open to the
revelation of God through Jesus cannot understand the significance of Jesus’ departure through death.
But as a consequence of Jesus’ death the Paraclete is able to come and this enables us to make Jesus’
commandments our own and so to participate in the unity between the Father and the Son, giving us the
intimacy of being loved by the Father and Jesus, and experiencing the presence of the absent Jesus
through our worship. Note that it is keeping the commandments that is more important than intellectually
understanding them. And the Father’s love is not merited by our obedience: the latter is essential to
demonstrate that our love is real. The lover does what the loved one asks.
- 22 Not unreasonably Judas seeks clarification of how Jesus will make himself present to believers only
but not to the world. What has happened that their expected Messiah will not stand forth in all his glory
before all the people? This Spirit return is not what they - and some of John’s community? - expect.
They focus not on content, but on why they are privileged. Eventually the disciples will see God’s glory
revealed in the Crucifixion, rather than an expected transfiguration event. Only those who keep the
commandments and are so revealed to be lovers of Jesus will understand the cross in the way Jesus does.
- 23 Jesus appears not to answer, but does refute Judas’ assumption that the disciples are privileged - it is
anyone who loves Jesus and keeps his word. Throughout this Gospel the word of Jesus has been on offer
to all. But belief is not enough: love is also needed to experience the unity with Jesus that is offered to
believers. The departed Jesus will make himself present only to those who both believe and love him. No
longer separation between believers and God, so do not need to be in heaven to experience salvation in
the presence of God. The “elect” is wider than the identifiable community of believers. Whoever keeps
his word becomes a community of sorts. Judas’ “how” appears to be interpreted not as “why
discriminate against the world” but as “in what way will you reveal yourself to us?” The answer is that
our love will be returned by the Father, who will come and dwell - permanently - within us. The future
tenses indicate a future definitive and permanent presence of the Father and the Son. Neither the second
coming nor the post-resurrection appearances, but a state in which believers experience the immediate
presence of God. Suggests that not only an abiding presence of Jesus through the Paraclete in the believer
during our life on earth, but also a permanent future abiding. The 2nd coming is ambiguous in John: it is
during our life via the Paraclete, but also there is some future final union with God. The distinction must
be kept between the presence of Jesus during our lifetime and our final union with him and the Father;
otherwise the concept of the Paraclete has no value or meaning. Jesus is not the Paraclete, he sends the
Paraclete, presumably to make Jesus present to us until the final coming. Room for much discussion!!
- 24 The reverse is also true: those who reject Jesus, and reject his words and works continued in the
Spirit-filled community, also reject the Father. The answer to “why discriminate” is indirect but
fundamental: the world is discriminated against because it does not love God. The presence of the
Father, Spirit and Jesus can be known ONLY through knowledge steeped in love. And if you love God
you will not break his word. Love for John is intensely practical, involving obedience. A practical means
of distinguishing insiders from outsiders (Cf 1 Jn 2:4-5), emphasised by Jesus saying the word “you all
are hearing” is from the Father - there is no higher authority.
- 25 Jesus’ words during his life on earth are the authority for all the things in this gospel. The Paraclete
will teach all that is necessary - not new teachings not given by Christ, but bringing to mind and
explaining what Christ said.
- 26 As this Gospel insists that Jesus has revealed God to his disciples, so it insists that the Paraclete will
recall and continue Jesus’ revelation of God to the disciples. The Holy Spirit (title used only here in this
gospel), when he comes, only after Jesus’ death, will remind the community of Jesus’ words and
interpret them: John’s community is a Paraclete community, confident that the Spirit continues with
them - here in his role as teacher. (The Paraclete will not bring new teaching, only help them to
“remember” what Jesus revealed. The Church teaches that “will teach you all things” is not to be
interpreted more widely as implying expanded teaching from the exalted Jesus). Clearly interpretation by
the Sprit is needed - even now, can we claim to understand Jesus and all he asks of us? Holy Spirit now
personalised (neutral in v 16) - now linked to Jesus and sent in his name. Inspiration, the claim that
God’s thoughts are communicated through words attributed to Jesus, is what is claimed here. Whether
Jesus actually said these words is not the point; what matters is whether these words express what Jesus
wanted his disciples to know, and the Spirit’s guidance assures the truth of them.
- 27 The troubled concern at Jesus’ departure must give way to the peace given by Jesus, and the joy that
Jesus has returned to the Father. With the assurance of the Paraclete who will preserve Christians from
error, Jesus grants the disciples his peace - shalom - a word which includes yearning for wholeness of
self, creation and God (Cf Zech 9:10). But this is not an earthly peace, “as the world gives”, a hope, such
as brought by Solomon through destruction of neighbours (1 Kings 4:24-26). It does not depend on
external circumstances. To be actualised on Easter night (20:21-22). Not the peace of the world, but the
peace of being freed from sin and united to God, that enables us to live through wars etc without being
tempted into living according to the world’s standards. For the Greeks peace was simply the absence of
war; for Hebrews it was wider: a right relationship with God, seen in the OT and continued by Christians
in the NT. Don’t try to buy security by betraying Jesus. This peace is not disturbed by Jesus’ departure,
but effected by it, and flows from Jesus’ oneness with the Father. The gift or bequest of peace is closely
associated with the gift of the Paraclete, but it is not the same. Jesus’ gift of peace is from God. In this
peace, inspired by the Paraclete, the believing community will perform ‘greater works’ than Jesus
himself. Do not be troubled by my departure - a new era is dawning.
- 28 ‘If you loved me’ their love is not yet perfect, it is possessive, they are anticipating their own loss
rather than Jesus’ joy at being reunited with his Father. A lesson for us also when a loved one dies?
Rejoice at my reunion with my Father, instead of dwelling on your own loss. The Father is distinct -
“greater than I”. The incarnate Jesus, soon to depart this earth, is subordinate to the Father, but “I and
the Father are one” (10:30). Anticipates the Arian controversy: If the Father “begot” the Son, was there a
time when the Son did not exist? Resolved by Athanasius’ formula at the Council of Nicea: “one in
being with the Father”. Jesus is equal to the Father as divine Son (10:28-30), but less powerful as man
“who has told you the truth I heard from God (8:40).
- 29 Now Judas gets an answer: their experience of Jesus is no different from that of the world, but
because they are informed before his departure occurs, they will have a different revelation when Jesus
departs on the Cross. Then they will trust Jesus when they see his words come true.
- 30 Jn 8:26 is inverted, time is ticking away. Not much more time for questions. The time for talking is
over: now is the time to face the conflict with the Prince of this world. But Satan acts only with Jesus,’
permission - “in me he does not have anything” - ie no control. Satan only has hold over us through sin -
there is no sin in Jesus. The Father has commanded total love, and the world will soon know that this is
what the Son will give.
- 31 Jesus’ death is a triumph of love, not of evil. ‘So that the world may know’ - ie the whole of creation,
not the negative connotations of vv 17, 19, 22.
- “Let us go” might naturally be followed by Chapter 18. But Chapters 15-17 appear to be inserted, the
first two largely a re-working of 14. There is much more to be said, there is a tension between the
anticipated events of Calvary and the in-between-time for which more preparation is needed. The words
“Come, let us go” could come anywhere, indicating words said before departure: anyone who has tried to
get a dozen friends to leave a function together can understand the difficulty - there always seems more
to say! Probably easier to see these words simply as a natural break in the discourse. John is not writing
to modern writing customs, he arranges his work to produce the effects he wants in his own way.