LIBERTY UNIVERSITY SCHOOL OF DIVINITY
Passage: St. John 14:1-15
Submitted to Dr. James Joseph
in partial fulfillment of the requirements for the completion of
NBST 610
Hermeneutics
By
Faith Bays
July 2, 2017
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Contents
I. Introduction………………………………………………………………………..3
II. Historical Cultural Context…………………………………………………………3
III. Literary Context…………………………………………………………………….5
IV. Exegetical Analysis…………………………………………………………………8
A. Christ is a Comforter to his Followers (St. John 14:1-3)……………………….8
B. The Meaning of the Way (St. John 14:4-6)……………………………………...9
C. How Jesus is a Revelation of God (St. John 14:7-11)…………………………..10
D. The Power of the Believer (St. John 14:12-15)………………………………….11
V. Application…………………………………………………………………………..12
VI. Conclusion…………………………………………………………………………...13
VII. Bibliography…………………………………………………………………………15
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I. Introduction
From St. John 14:1-15, I will defend in this paper how Christ is a comforter to his
followers, the meaning of the way, how Jesus is a revelation of God and the power of the
believer. I will explore in context all the other gospel writers’ themes to get a feel about how
the theme of St. John depicts Jesus, noting any patterns, idiosyncrasies, or characteristics. I
will briefly observe how the other gospel writer portray Christ and his teachings in St. John
14:1-15. I will compare Jesus’s teachings in the non-biblical sources with the way he is
compared in the New Testament, noting any similarities and differences. Finally, I will
explore scholarly commentaries for helping to understand more fully the history, setting, and
context both historically and literary, in which John 14:1-15 is depicted in the primary
sources. As well as picking up from the experts any insights into St. John 14:1-15. From
this paper, I shall compose an exegetical work of St. John 14:1-15, identifying any life
lessons for today to be learned from the comments Jesus gave in St. John 14:1-15.
II. Historical Culture Context
To begin with the historical context of St. John 14:1-15, we must begin with the author
of this passage. The Gospel of John it is believed by some is the product of a group or
community around the Apostle John who was preoccupied with studying, teaching, and
writing; it is believed that this school was involved with the production of the gospel through
several editions and stages.1 This suggestion may be impossible to disapprove because of its
1 Thomas D. Lea and David Alan Black. The New Testament Its Background And Message. (Nashville, TN: B & H
Publishing Group, 2003), 157-158.
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acceptance by biblical scholars, but the best suggestion the scholars concludes is to designate
John, the son of Zebedee, as the author of the fourth gospel.2 John, the son of Zebedee (St.
Matt. 4:21) was a fisherman by trade along with his brother James and Father. Jesus and
John shared a close relationship because John was allowed to see the Lord’s transfiguration
(Matt. 17:1-2) and he was also selected by Jesus to go with him into prayer in the Garden of
Gethsemane. In the garden Jesus sought clear companionship of three and John was among
the three (Matt. 26:36-37). John also was selected by Jesus to take care of his mother after
his death. On the cross he tells John, “Behold thy mother”, (St. John 19:27). During the
Lord’s Supper, Jesus shares with John who the person was who would betray him (St. John
13:23-26). John affectionately calls himself the disciple whom Jesus loved (St. John 19:23).
Jesus and John from these examples it would seem shared a special bond. Some might object
that it would be prideful for John to style himself as “beloved”, but the usage of this term
could also be an expression of wonder at God’s love for one who was formerly known as the
“Son of Thunder” (Mark 3:17).3
The gospel’s date varies from A.D. 70 to a period well into the second century, with
most of the suggestions falling between A.D. 80 and 100.4 The theme or purpose of the
Gospel of John is to inspire faith in Jesus Christ as the Son of God.5 Because of its theme,
John unlike the other gospel writers present the deity of Jesus in bold straightforward
language and deeds, (John 10:30; 5:36).6 Two Christological items that are absent in the
2 Lea & Black. The New Testament Its Background And Message. p. 158.
3 Ibid., 157.
4 Ibid., 158.
5 Thompson, Frank Charles, ed., The Thompson Chain-Reference Bible. 5th Edition (Indianapolis, Ind.: B. B.
Kirkbride Bible Co., Inc., 1988), 1617.
6 Lea & Black. The New Testament Its Background And Message. p.160.
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other gospels are the preexistence of Christ (1:1; 8:58; 17:5) and the designation of Jesus as
“Logos” (1:1, 14).7
The biblical audience in the land of Israel during Jesus’s day were common people
whose chief concern was basic survival.8 Scott, in Jewish Background of the New Testament,
describes the average Jew as being strict adherers to the law and having an inner yearning for
religious deliverance from foreign domination by the appearance of the Messiah and the
Kingdom of God.9 The audience of my passage is the disciples. The feast of the Passover is
about to be celebrated and Jesus takes the time to institute feet washing and the Lord’s
Supper (St. John 13). It is the same time in which our Lord will be arrested and humiliated
by the Roman soldiers. In chapter 13, Jesus takes this time to share with his disciples what is
about to happen to him. He explains that he is about to be glorified. Peter does not
understand, so he tells Jesus he will lay down his life for him. Jesus tells Peter, he will deny
him three times. This is an intimate time Jesus shares with the disciples who are the present
audience at this time.
III. Literary Context
Twenty-seven books known as the New Testament Canon, comprise the Christian New
Testament.10 Four broad categories of genre appears in the New Testament: biography (in
the Gospels); letters ( written by Paul, James, Peter, Jude and John); history (in Acts); and a
7 Lea & Black. The New Testament Its Background And Message. p. 160-161.
8 J. Julius Scott, Jr. Jewish Backgrounds of the New Testament. (Grand Rapids, MI: Baker Academic, 1995), 233.
9 Ibid., 235.
10 Lea & Black. The New Testament Its Background And Message. p.69.
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combination of prophetic, apocalyptic, and letter forms ( in Revelation).11 The term gospel
translates the Greek word euangelion,, which means “good news”.12 Prior to the New
Testament, this word usually referred to good news of a political or military victory; in the
New Testament the word denotes the good news proclaimed by Jesus (Mark 1:14-15) or the
good news about Jesus (1 Cor. 15:1).13 The Gospels which are biographies of Jesus with
unique content and purpose do not profess to be comprehensive historical accounts of Jesus’
life, for they lack details about his childhood and growth into maturity as well as a complete
account of his ministry.14 There are four Gospels in the New Testament. Three are known as
synoptics, because they contain similar view points of Jesus; John is not a synoptic because
he saw things differently.15 The synoptics focused more on Jesus’ Galilean ministry, while
John’s Gospel emphasized the Judean ministry.16 The gospel writers all have different
themes and purposes for writing, therefore what one relates in a narrative maybe different
from another writer who shares the same narrative.17 Just like if there were five witnesses to
a car crash, who each may witness the crash, but share a different story because of their focus
at the time. One person may share the color of the two cars. Another person may have
focused on the drivers of the two cars. Another person may share the make and model of the
11 Lea & Black. The New Testament Its Background And Message. p. 79.
12 J. Scott Duvall and J. Daniel Hays. Grasping God’s Word. 3rd Edition (Grand Rapids, MI: Zondervan, 2012),
270.
13 Ibid.
14 Lea & Black. The New Testament Its Background And Message. p.79.
15 Leo Percer. “Presentation: Interpreting the Gospels, Week 5 Module”, (video of lecture week NBST 610,
Liberty University), accessed June 15, 2017.
16 Lea & Black. The New Testament Its Background And Message. p.79.
17 Leo Percer. “Presentation: Interpreting the Gospels, Week 5 Module”. Accessed June 15, 2017.
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two cars. So, everyone witnessed the crash, but each had a different focus. This is what is
happening in the four gospels.
The Literary Context that my passage is involved in is known as Passion Week, because
it is the last week of Jesus’ earthly ministry.18 The Literary forms that Passion Week take are
rhetorical question: Thomas asks a rhetorical question, “Lord, we know not whither thou
goest; and how can we know the way?” (vs. 5). By referring to himself as the “way”, Jesus is
firmly asserting an indirect analogy here. He calls himself the “way”, the truth and the life.
There is Parallelism in this passage, for Jesus compares himself to the Father, (vs. 9-10). So,
there is a comparison in this passage. Another indirect analogy is heaven called a house with
many mansions (14:2). My passage concludes with Jesus making a parallelism between him
and his disciples. The disciples will be able to do greater works than Jesus.
The Literary Context of John is important because he saw a different story from the
synoptics. John does not have parables while the synoptics have Jesus’ parables. His focus
was on Jesus as the Logos (the Word of God). As I stated earlier John’s purpose was to try
to show Christ as the Son of God. Matthew wanted to show Jesus as Kingly Messiah; Luke
wanted to show Jesus as the Son of man; Mark wanted to show Jesus as the Servant of God
and man.19 St. John 14:1-15 is an essential passage in the Gospel of John because without it
we will not read about details of Christ’s consolation to his disciples before he is to be
crucified. This consolation and intimacy is not given in the synoptics.
18 Duvall & Hays. Grasping God’s Word. p. 128.
19 Thompson. Thompson Chain-Reference Bible. p. 1615-1617.
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IV. Exegetical Analysis
A. Christ is a Comforter to His Followers (St. John 14:1-3)
“Don’t be troubled. You trust God, now trust in me. 2 There are many rooms in my
father’s home, and I am going to prepare a place for you. If this were not so. I
would tell you plainly. 3 When everything is ready, I will come and get you, so
that you will always be with me where I am,” (St. John 14:1-3 NLT).
In these verses, we have an indirect analogy, which is a figure of speech that involves
comparison. Jesus calls heaven his Father’s home with many rooms. Falwell shares, “To settle
the emotions of the disciples, Christ lists the reasons why their hearts should not be troubled
(Greek trusso, stir up, disturb, throw into confusion); believe (both times this Greek verb
(pistelio) can be interpreted as imperative (giving a command); Christ stirs both their faith in
God and their faith in him; this settles a trouble heart.”20 In vs. 2-3 Christ tells the disciples that
he is going to prepare an abode for them in heaven (My Father’s house) and I will come again, so
be comforted with this promise.21 Keener, shares a little different revelation from Falwell’s.
Keener believes that whatever the particular background of the image (perhaps simply an
ordinary house), John presumably understands this language figuratively for being in Christ,
where God’s presence dwells (2:21); the only other place in the New Testament where this term
for “dwelling places” or “rooms” occurs is in 14:23, where it refers to the believers as God’s
dwelling place (cf. also the verb “dwell” ----- 15:4-7; 14:6-7); in vs. 3 John probably means not
the second coming but Christ’s return after the resurrection to bestow the Spirit (14:16-18).22
From the experts it can be agreed that there is a place for believers. Heaven, home, rooms,
20 Jerry Falwell., ed., Liberty Bible Commentary. (Nashville, TN: Thomas Nelson, Inc., 1982), 244.
21 Ibid.
22 Craig S. Keener. The IVP Bible Background Commentary. 2nd Edition (Downers Grove, IL: InterVarsity Press,
2014), p. 290.
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dwelling, all signifies that there is a special abode for believers and the believers should be
comforted and not disturbed or confused, because there is a heavenly place that awaits a weary
soldier, who has been in the battlefield of a spiritual warfare (Eph. 6:12). Keener and Falwell do
not agree on many points, but Keener does agree with Falwell that Jesus does not want the
disciples to fear or be troubled.
A. The Meaning of the Way (St. John 14:4-6)
“And you know where I am going and how to get there.” 5 “No, we don’t know,
Lord”, Thomas said. “We haven’t any idea where you are going, so how can we
know the way?” 6 Jesus told him, “I am the way, the truth, and the life. No one
can come to the Father except through me”, (St. John 14:4-6 NLT).
MacArthur states that this is the sixth “I Am” statement of Jesus in John (see 6:35; 8:12;
10:7, 9; 10:11; 14; 11:25; 15:1,5); in response to Thomas’ query (vs. 4), Jesus declared that he is
the way to God because he is the truth of God (1:14) and the life of God (1:4; 3:15; 11:25); in
this verse, the exclusiveness of Jesus as the only approach to the Father is emphatic; only one
way, not many ways, lead to God, i.e., Jesus Christ (10:7-9; cf. Matt. 7:13, 14; Luke 13:24; Acts
4:12).23 Burge and Hill shares that this passage begins with a series of three questions by three
different disciples; for Thomas the chief concern is whether they will accompany Jesus; two
surprises comes from Thomas’ query to Jesus: Jesus is both the means (14:6) and the end (14:7);
there is no suspended hope, because the object of their faith (the Father) is now present in Christ;
in him the Father is already present (cf. 8:19; 10:30, 38).24 MacArthur, Burge and Hill agree that
Jesus is the only way to salvation. Burge and Hill went a little farther by saying there is no
reason to yet hope because he is the way, the object of their faith (the Father). Why would one
23 John MacArthur. The MacArthur Bible Commentary (Nashville, TN: Thomas Nelson, Inc., 2005), 1403.
24 Gary M. Burge and Andrew E. Hill., ed., The Baker Illustrated Bible Commentary (Grand Rapids, MI: Baker
Publishing Group, 2012), 1148.
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continue to hope when what you need have been given? A single young woman may say, “I
hope God will give me a husband.” When the young woman meets, fall in love, and get married,
there is no reason to continue to hope. The dream or request is a reality. So is the case of the
way to the Father. It has happened in the person of Jesus Christ, the Son. There is no other way
or mean.
B. How Jesus is a Revelation of God (St. John 14:7-11)
“If you had known who I am, then you would have known who my Father is. From
now on you know him and have seen him!” 8 Philip saith, “Lord, show us the
Father and we will be satisfied.” 9 Jesus replied, “Philip, don’t you even yet know
who I am, even after all the time I have been with you? Anyone who has seen me
has seen the Father! So why are you asking to see him? 10 Don’t you believe that
I am in the Father and the Father is in me? The words I say are not my own, but
my Father who lives in me does his work through me. 11 Just believe that I am in
the Father and the Father is in me. Or at least believe because of what you have
seen me do,” (St. John 14:7-11 NLT).
Falwell share that, “to know Christ is to know the Father; the disciples knew Christ;
therefore, they knew the Father; Philip asks for a theophany (manifestation of God’s glory)
similar to Moses’ (Ex. 33:18-23); Christ had stated this truth about seeing the Father through the
Son throughout his ministry (1:18; 10:30); the words and works of Christ surely must indicate a
unique relationship between the Father and the Son; the disciples were weak in their faith; Christ
exhorts them to believe what he has said, or simply believe on the basis of his works.”25
Laymon, in The Interpreter’s Commentary, believes that the evangelist (John) uses two Greek
words for “see” which cannot be easily distinguished in English translation; in the first clause
they are no longer to see him present physically or by means of inward perception, but in the
second they will see him in his glorified, exalted life, in a vision that includes, but surpasses
mere physical sight….it is a seeing that is also knowing; for though “no one has ever seen God”
25 Falwell. Liberty Bible Commentary. p. 244.
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(1:18), he who has seen me has seen the Father (14:9).26 Falwell and Laymon here agrees that if
you have seen Jesus physically, you have seen the Father. Laymon does not comment on Jesus
works as seeing the Father as Falwell does. Like Professor Percer says, “God’s word is plain and
understandable, even non-believers can pick it up and make sense out of it.”27 In the natural a
son will look physically like the Father; therefore, to see Jesus, the Son is to see what the Father
looks like.
D. The Power of the Believer (St. John 14:12-15)
“The truth is, anyone who believes in me will do the same works I have done, and
even greater works, because I am going to be with the Father. 13 You can ask for
anything in my name, and I will do it, because the work of the Son bring glory to
the Father. 14 Yes, ask anything in my name, and I will do it! 15 If you love me,
obey my commandments.” (John 14:12-15 NLT).
In the HarperCollins Bible Commentary, Mays explains that Jesus promises his disciples
that they will be empowered as well as informed (v.12) and their prayers in his name will be
answered (v. 13-14); the qualification “in my name” is important, for it suggests the kind of
prayer that will be answered, namely, one that is in accords with Jesus’ own nature and purpose;
repeatedly, in this Gospel, Jesus promises to answer his disciples’ prayers (v. 14; 15:7, 16;
16:23), but assurance of answered prayer is found elsewhere in the New Testament as well
(Matt. 7:7-11; Mark 11:24; James1:5).28 Falwell, explains what a promise this is, Greater works;
the works of Christ was limited to a small geographical area and to a specific people; the
disciples works would be worldwide in their reach and affect all people; in this way, they were
26 Charles M. Laymon., ed., The Interpreter’s One-Volume Commentary On The Bible. (Nashville, TN: Abingdon
Press, 1989), 723.
27 Leo Percer. “Presentation: How to Apply the Text Week 5 Module”, (video of lecture week NBST 610, Liberty
University), accessed June 15, 2017.
28 James L. Mays., ed., HarperCollins Bible Commentary (New York, NY: HarperCollins Publisher Inc., 2000), 978.
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greater; Christ going away would cause him to send the Holy Spirit; note the relationship of
works to prayer (Acts 1:14; 2:42; 3:1; 4:31); effective prayer is in my name; this is prayer in
agreement with the desires of Christ; the result of prayer is the glorification of the Father, not
self-glorification; love is not sentimental emotionalism; it is obedience to the commandments of
God.29 Mays and Falwell agrees that the disciples will be empowered although Falwell shares
that the disciples work will be world-wide, in this way it would be greater than Jesus because
Christ was limited to a small geographical area. It was mentioned in the Literary Context that
John’s gospel focused on the Judean ministry of Jesus, while the synoptics focused on Jesus’
Galilean ministry.
V. Application
Before one gives how this passage applies to the believer today, one should determine the
original author’s intent. In John 20:30-31, John share his purpose for the book of John, “Jesus
disciples saw him do many other miraculous signs beside the ones recorded in this book. 31 But
these are written so that you may believe that Jesus is the Messiah, the Son of God, and that
believing in him you will have life.” In John 14:1-15, Jesus is giving to the disciples
encouragement of a future home so that they will not be confused at what is about to take place.
He is going to die but he will arise again to give them power in answered prayer if they will
continue to obey his commandments. Mays shares, “It is evident then that Jesus recognizes the
importance of this evening and is making his formal farewell; he addresses his disciples’ worries
in light of his imminent death and departure, but above all he holds out a promise and hope
29 Falwell. Liberty Bible Commentary. p. 244.
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centered on the coming of the Holy Spirit ------ one who will guide, teach, encourage, empower,
and mediate to the believer the comforting presence of Christ.30
For us today like the disciples we can take the words of St. John 14:1-15 and feel comforted
to know that we have a heavenly home prepared for us by Jesus. Now we may cry sometimes.
Now we may fast. Now we walk by faith. One day we will see him and all the suffering we
have gone through is nothing compared to the glory which will be revealed, (Romans 8:18). The
believer as then must now too, obey the commandments of Jesus to acquire fellowship with the
Lord Jesus Christ, (St. John 14:15).
VI. Conclusion
It was my attempt to give an exegesis defending how Christ in St. John 14:1-15 is a
comforter to his followers, to explain the meaning of the way, how Jesus is a revelation of God
and the power the believe have because he is keeping the Lord’s commandments. In my
conclusion, there is one specific thing I would like to note about Jesus statement, “I am the way”.
In the gospel of Matthew :13-14, Jesus gives a discourse on two ways. One way will lead one to
destruction and many people are traveling that way. Jesus explains that this way’s gate is wide
and broad. He explains that the other way finds few travelers but this way leads to life. The gate
to this way is strait and narrow, meaning it is a small gate not wide and broad. Jesus is the gate
that few travelers will enter for his way is the truth and the life. His way leads to life. “For God
so loved the world that he gave his only begotten Son, that whosoever believeth in him may not
perish, but shall have everlasting life”, (St. John 3:16).
30 Mays. HarperCollins Bible Commentary. p. 1147.
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Bibliography
Burge, Gary M. and Andrew E. Hill, ed. The Baker Illustrated Bible Commentary. Grand Rapids,
MI: Baker Publishing Group, 2012.
Duvall, J. Scott and J. Daniel Hays. Grasping God’s Word. 3rd Edition. Grand Rapids, MI:
Zondervan, 2012.
Falwell, Jerry, ed. Liberty Bible Commentary. Nashville, TN: Thomas Nelson, Inc., 1982.
Keener, Craig S. The IVP Bible Background Commentary. 2nd Edition. Downers Grove, IL:
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InterVarsity Press, 1993.
Laymon, Charles M., ed., The Interpreter’s One-Volume Commentary On The Bible. Nashville,
TN: Abingdon Press, 1989.
Lea, Thomas D. and David Alan Black. The New Testament: Its Background And Message.
Nashville, TN: B & H Publishing Group, 2003.
MacArthur, John. The MacArthur Bible Commentary. Nashville, TN: Thomas Nelson, Inc.,
2005.
Mays, James L., ed. The HarperCollins Bible Commentary. New York, NY: HarperCollins
Publishers Inc., 2000.
Percer, Leo. “Presentation: How to Apply the Text, Week 5 Module”, (video of lecture week,
NBST 610, Liberty University), accessed June 15, 2017.
__________. “Presentation: Interpreting the Gospels, Week 5 Module”, (video of lecture week
NBST 610, Liberty University), accessed June 15, 2017.
Scott, Jr. J. Julius. Jewish Backgrounds of the New Testament. Grand Rapids, MI: Baker
Academics, 1995.
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