Down to Earth But Heavenly Minded

What does John Chapter 14 mean?

During the last supper, Jesus made dire predictions. He noted that one of the inner circle would become a traitor (John 13:21), and said Peter would deny Him three times that very evening (John 13:38). This chapter begins a long address from Jesus: other than five moments where the disciples ask a question, Scripture from here until the end of chapter 17 is entirely composed of the words of Christ. Jesus begins with comfort and reassurance. This applies to their immediate emotions, but also serves to strengthen their faith in the hours to come. These words are spoken to the disciples, but include principles which apply to all believers.

The first words of this chapter continue uninterrupted from the prediction that Peter will deny Christ (John 13:36–38). Scripture indicates Jesus sometimes had a troubled spirit (John 11:33; 12:27), but here He tells His followers not to have troubled hearts. The distinction is between the unhappiness of circumstances, felt in the spirit, versus the despair one feels when they lose courage in their heart. Part of a believer’s confidence comes from knowing that Jesus is preparing a reunion, where all things will be made right (John 14:1–3).

Although Jesus has often said His path is one others cannot follow (John 7:32–34), He now says His followers know “the way to” where He is going. That seems confusing, since in order to know how to get somewhere, it’s usually necessary to know the end destination. Thomas expresses this very misunderstanding. Jesus responds that the knowledge in question is not intellectual. The means to obtain salvation is not a path or a process, it is a person. Jesus is “the way, and the truth, and the life” (John 14:6). Arriving at our spiritual destiny is not a matter of seeking a goal on our own terms; it is a question of whether we know the Person who embodies ultimate Truth (John 14:4–7).

Philip then asks a question hinging on the idea of Jesus being the One to “show” them the Father. Jesus responds with another claim that He and God are One. To see Christ is to see God. The words, actions, teachings, and miracles of Jesus all serve as proof of these concepts. Along with that, Jesus notes that those who come after Him will be able to do “greater” works than He has. In context, this does not imply believers have more divine power than Jesus did. Rather, it means the opportunity to reach more people, and for longer, than Jesus did during His public ministry. As part of that, requests made in the name of Christ—aligned with His purposes and will—will be granted (John 14:8–14).

Just before promising the help of the Holy Spirit, Jesus makes a strong comment about the relationship between a person’s love for Christ and their actions. The statement is brutally brief and to-the-point: “if you love me, you will keep my commandments” (John 14:15). To help us in that way, we are promised assistance from the Holy Spirit. This assistance will not be fully realized until after Pentecost (Acts 2:1–4; 10:47). This is a personal relationship the unbelieving world cannot know, since it rejects God (John 14:15–17).

Christ also explains the idea that this Helper is available only to believers. The world, which does not know God, cannot see God, or experience the Holy Spirit (1 Corinthians 2:14). One of the disciples asks Jesus to clarify this idea. The indwelling of the Holy Spirit, which Jesus also links to Himself and the Father, is for those who love Him and keep His teachings (John 14:18–24).

A recurring theme in this part of Scripture is Jesus’ reminders that some of His words won’t be fully understood until later. In this case, much of what Jesus says will only make sense after He has been arrested, executed, and resurrected. Telling the disciples these things in advance is a way of bolstering their faith when those very events happen. Jesus has little time left before He is sacrificed, but He again reminds us that Satan has no power over Him. What is about to happen occurs only by Christ’s own choice (John 14:25–31).

We’re not sure exactly where the upcoming dialogue is spoken. Chapter 18 indicates it will be completed before the group arrives at the Mount of Olives (John 18:1). Whether Jesus and the disciples complete the teachings recorded in chapters 15—17 in the upper room, or as they walk towards Gethsemane, Scripture does not specify. It seems most likely that they would have remained in that room until Jesus completed the prayer recorded in chapter 17.

Chapter Context
After completing His public ministry in Jerusalem (John 12:36–38), Jesus has washed the feet of the disciples (John 13:3–5), predicted His betrayal (John 13:21), and foreseen Peter’s denial (John 13:37–38). Chapter 14 begins a series of remarks meant to encourage the disciples, in the face of dire warnings. Among these are reminders that Jesus is planning to bring them to be where He is, assurance that He is ”the way,” and the first explicit promises of the coming of the Holy Spirit. Chapter 15 will continue this address, beginning with Jesus’ claim to be ”the true vine.”

Verse by Verse

Verse 1. “Let not your hearts be troubled. Believe in God; believe also in me.

In the last few moments, Jesus has indicated one of the disciples is a deceiver (John 13:21) and predicted Peter will deny knowing Him at all (John 13:38; Luke 22:34). This comes in the context of frequent references to His impending death (John 12:7, 23–24).

This is why Jesus takes the time to reassure the disciples directly, telling them not to be “troubled.” This comes from the same Greek root word describing Jesus’ spirit in verses like John 11:33 and John 12:27. Some scholars suggest a difference between being troubled in one’s spirit, as opposed to being troubled in the heart. That would suggest Jesus is not commanding anyone to “be happy,” but to “be brave.” Whether John intended that nuance or not, much of what Jesus is about to say involves enduring hardship without losing trust. In practice, at least, this is a call for courage more than an upbeat mood.

There is also debate over the exact meaning of Jesus’ statement about belief in God and belief in Himself. This might be two individual commands: “trust God and trust Me.” Or, it might be an expression of logic: “you trust God, therefore you also trust Me.” Or, even as “if you trust God, you will trust Me.” Given what Jesus is about to say, a double command seems to make the most sense. Regardless, it’s clear that Christ is encouraging faith in God, and in Himself, in the face of what’s about to come.

Context Summary
John 14:1–14 continues Jesus’ discourse with the disciples at the last supper. He has recently mentioned a traitor in their midst and predicted Peter’s denials. That leads Jesus to reassure these men—reminding them that He has told them the truth and has all things in hand. In this passage, Christ famously refers to Himself as ”the way, and the truth, and the life.” That is the sixth of seven such ”I Am” statements included in John’s gospel. This section includes Jesus’ words, personal experience, and evidence of His miracles as reasons to maintain trust.

Verse 2. In my Father ‘s house are many rooms. If it were not so, would I have told you that I go to prepare a place for you?

This verse uses the term monai, which most literally means “dwelling places.” Translations such as the KJV have rendered this as “mansions.” Many have latched onto this in a very literal way, imagining that Jesus is promising physical palaces for all Christians in heaven. While that’s not entirely impossible, there’s a more important meaning here. Jesus says these monai are in His “Father’s House,” using the expression tē oikia, which can mean a physical house or a family. In this context, it seems to mean something more family-related. Christ’s meaning here is more likely a reassurance that in the family of God is room for all of them, more so than a promise for a fancy house. That’s more in keeping with Jesus’ later comment in this verse that He’s preparing “a place” using a very generic Greek term, topon.

Jesus’ remark here is meant to continue the reassurance He began in the prior verse. Like that verse, this one contains an expression which can be translated in more than one way. Translators have rendered this phrase as a rhetorical question, a direct statement, and either included or separated the comment about a “place” into the sentence. Which of those was John’s original intent is an answer deeply buried in ancient Greek grammar and vocabulary. No matter which is ultimately the case, the practical meaning is the same: Christ has not been deceptive, there is restoration at the end of a believer’s life journey, and this destiny is the result of Christ’s efforts.

Jesus will use the same word for “dwelling places” in John 14:23 when He speaks about coming to make His home in those who believe.

Verse 3. And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also.

In prior comments, Jesus pointed out that He was about to go somewhere others could not follow (John 7:32–34). The short-term implication was that only Jesus could walk the path of sacrifice, death, resurrection, and ascension. In making those remarks, Jesus also indicated that His critics would not “find” Him (John 8:21); this is not a restriction He mentioned to His disciples (John 13:36).

In a broader sense, Jesus continues to provide reassurance to His disciples (John 14:1). In literal terms, this verse contains a vague promise to return and bring these men to be where He is. He does not indicate that anyone will travel or arrive, but that He will be the One bringing them to the destination. This is especially interesting in that Jesus will also indicate that these men know “the way to” this place. Put together, most interpreters view this as a reference to the rapture, when Christ will take believers from earth in advance of the end times. During His later prayer, Jesus will repeat this idea of believers being in the places where He is (John 17:24).

The combined effect of this encouragement is preparation to endure hardship. The disciples are about to experience several days of fear and loss (John 20:19; Mark 14:27), followed by the chaotic joy of Christ’s resurrection (Mark 16:6–8). Afterwards, and continuing to today, those who follow Christ will be subject to persecution (John 15:20). Because of what Christ has done, and the fact that those trials are expected (John 13:19; 16:4), believers can hold to a firm trust in the promises of God.

Verse 4. And you know the way to where I am going.”

It’s no accident that Jesus indicates the disciples know “the way to” their destination, rather than the destination itself. In the prior verse, He specifically said He would be the one to return and bring them to a prepared place (John 14:3). This idea contrasts what Christ said to His critics: that they would not find Him (John 7:32–34). Those who reject Christ cannot expect to be where He is going (John 8:21).

The natural desire of human beings is to know everything—or at least the end results—before we commit. Following instructions without knowing the exact ends takes trust. Jesus is not telling the disciples to look at some goal, and work to achieve it. Rather, He’s telling them they know “how” to get where they want to be, which is enough. Thomas will express confusion in the next verse, asking Jesus how it’s possible to know “the way” if they don’t even know where they’re going.

Verse 5. Thomas said to him, “Lord, we do not know where you are going. How can we know the way?”

In reassuring the disciples (John 14:1), Jesus has reminded them that He has their fate in His hands. Confidence should come from knowing “the way to” where Jesus will one day take them (John 14:3–4). Here, Thomas expresses a question which makes perfect sense, at least from an earthly point of view. How can someone know “the way” when they don’t know where they’re going? Since these men are not sure of where Jesus plans to go, they aren’t sure they will be able to get there.

That, of course, is part of the point Jesus is making. His promise is to bring them to be where He is—ultimately, in the presence of God the Father (John 14:2, 28). This is not somewhere any person can “go,” in the sense of making the journey according to their own efforts (Romans 3:20; 11:6). No amount of good deeds or effort will get them there (Titus 3:5). Rather, “the way” to be reconciled to God is not a process; it’s a person (John 14:6; 2 Corinthians 4:6).

Verse 6. Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me.

Few verses are cited as often as this Scripture. Jesus is preparing His disciples with reassurance, in advance of His arrest and death (John 14:1–4). These words also broadly encourage believers to maintain faith in the face of hardship. Confidence comes to Christians, in part, from knowledge that Jesus is preparing to take us to be with Him. Travel home is usually much less stressful than the outbound trip, since we’re so much more familiar with the destination (Romans 8:18; Hebrews 12:2).

In the prior verse (John 14:5), Thomas asked a reasonable question: if we don’t know where we’re going, how can you say we know the way there? Christ’s answer reinforces a doctrine of salvation by grace through faith, as well as denying there are “many paths” to God. Prior to the label “Christians” (Acts 11:26), faith in Jesus was often referred to as “the way” (Acts 24:14).

Thomas’ question (John 14:5) assumes the normal pattern of human accomplishment: we determine an end goal and work accordingly. But salvation cannot be accomplished by good works (Titus 3:5). Our sinful natures make it impossible to behave in a way that reconciles us to God (Romans 3:20). Jesus did not tell the disciples they knew the destination—in fact, He said He would come to get them (John 14:3)—but they know “the way” there (John 14:3–4). This is true because the means of salvation is not a process, it is a person. It is through—and only through—the person of Christ. We cannot strive to earn heaven, we can only seek to follow Christ. That is how we are meant to know God (John 14:7).

Paul memorably restates that salvation comes through a person in 2 Corinthians 4:6. Rescue from sin comes through Jesus, not rituals, or accomplishments, or personal virtue. The disciples know how to arrive where Jesus is going because they know Him—they know “the Way” because that Way is Jesus. Eventually, men like Thomas will connect this declaration to Jesus’ other teachings, and fully realize the meaning of salvation by grace through faith (John 3:16; 10:10; 11:25–26; 12:44–46; Matthew 16:15–17).

Each component of this statement is given a definite article; both Greek and English refer to “the” way, “the” truth, and “the” life. There is no possibility of translating this comment as Jesus being “one way,” or “a truth,” or just “life.” He doubles down on the idea, in fact, by emphasizing that nobody comes to God “except through [Christ].” Rarely does anyone object to the idea that those who believe in Christ will be saved. What offends many is the suggestion that only those who believe in Christ find salvation. Yet that is the clear teaching of Scripture (Acts 4:12; 1 Timothy 2:5–6).

This is the sixth of seven moments in John’s gospel where Jesus invokes the “I Am” terminology. This echoes God’s self-identification to Moses (Exodus 3:14). The seventh, and last, “I Am” statement will come later in this same discourse (John 15:1).

Verse 7. If you had known me, you would have known my Father also. From now on you do know him and have seen him.”

Scripture uses the concept of “knowing” in several different ways. As with the English term, the Greek word for “knowledge” implies different ideas depending on the context. Here, the context is that of relationship and intimacy. Jesus is not speaking of people who have memorized facts about God, or those who have somehow interacted with Him. He’s referring to those who have a personal, deep connection to Him. This knowledge comes through a single, exclusive means: belief in Jesus Christ (John 14:6).

As with other statements in this chapter, the Greek structure allows for subtly different meanings. That applies to both halves of this verse. One option is that Jesus is making a statement of logic: “to know Me is to know God.” The other possibility is scolding: “how can you not know who I am by now?” To be fair to the disciples, many of Christ’s teachings were only going to be understood once the complete picture was in view (John 13:7). These men might not entirely grasp what’s being said, yet, but they know enough to express trust. Either interpretation leads to the same application: reinforcement of Jesus’ claims to be God in human form (John 14:9) and the sole means of salvation (John 13:16–18).

The second statement also has many possible meanings. Jesus’ expression might be immediate, indicating that at this very moment the disciples have crossed the crucial point of “knowledge” of Christ. Another is that Jesus is speaking of the future, looking ahead to when these teachings become clear (John 14:26). A third option is that Jesus is explaining the mechanics of salvation: that once a person “knows” Christ, they come to “know” God. Here again, applications are identical despite subtle questions about Greek grammar. Christ is the means by which we come to know God (2 Corinthians 4:6).

This verse continues a response to Thomas’s earlier question. There, he’d asked how it was possible to know “the way” when one does not know the destination (John 14:5). In the following question, Thomas will pursue this idea of seeing God.

Verse 8. Philip said to him, “Lord, show us the Father, and it is enough for us.”

After giving some dire predictions, Jesus has spoken to encourage the disciples (John 14:1–4). Thomas responded to that with a reasonable question (John 14:5), to which Jesus answered with a claim to be “the way, and the truth, and the life” (John 14:6). As part of that response, Jesus indicated that to know Him was to know the Father (John 14:7). The last phrase in Jesus’ statement referred to “seeing” God. Here, Philip latches onto that idea.

What’s described here is not a moment of stupidity. Philip is not being dense—Jesus referred to “knowing” God, then switched to a comment about “seeing” God. Earlier in His ministry, Jesus took three of the disciples along to see the transfiguration (Matthew 17:1–2). There, Jesus openly displayed a divine appearance. Philip was not one of those three men, so this might be his way of asking to see the same thing. Or, he might have been hoping for something like the experiences of Moses (Exodus 33:18–23) or Isaiah (Isaiah 6:1–7).

Jesus will reply with a claim that is astonishingly direct: “Whoever has seen me has seen the Father” (John 14:9).

Verse 9. Jesus said to him, “Have I been with you so long, and you still do not know me, Philip? Whoever has seen me has seen the Father. How can you say, ‘Show us the Father’?

After Jesus promised to come and bring the disciples to be with Him (John 14:1–4), Thomas had asked how it was possible to know “the way” there when they didn’t know where “there” was (John 14:5). Christ responded by claiming to be that way: that the means to salvation was through Him, not through human effort (John 14:6). He also mentioned seeing God (John 14:7), something which Philip was eager to do (John 14:8). Philip’s question might have been a request to see something like Isaiah’s vision (Isaiah 6:1) or the transfiguration (Matthew 17:1–2).

Jesus starts with a gentle scolding, something He seems to have needed to do often for His inner circle (Matthew 16:9; Mark 8:21). The question itself is probably rhetorical, like asking someone “do you have no brain?” Jesus is not actually implying that Thomas does not know Him—He’s making the point that Thomas does know Jesus, and for that reason he should understand what’s being said. This figurative way of speaking continues into the next verse, as well.

This leads to a clear, unambiguous statement: to see Christ is to see God. They are One (John 14:7, 10–11). Philip is looking for some miraculous sign, but Jesus indicates His purpose is to be the revelation of God to mankind (2 Corinthians 4:6). In context with His other comments (John 10:30; 17:5), including frequent uses of “I Am” (John 8:58), there’s no doubt whatsoever that Jesus confidently claimed to be God.

Verse 10. Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own authority, but the Father who dwells in me does his works.

These two verses echo remarks Jesus once made to His critics (John 5:30–40). There, Jesus pointed to human testimony, evidence of miracles, and the written Scripture as proof that His claims were true. In response to Philip’s confusion about “seeing” God (John 14:8), Jesus remarked that to see Him is to see God. He now expands on that idea by listing reasons why others should accept the idea that Jesus is God (John 10:30).

First is the idea of God being “in” Jesus. In this context, the meaning is that of character—in other words, Jesus acts perfectly according to the will of God (John 8:18; Hebrews 1:3). Nothing Jesus says or does contradicts the idea that He is God (John 8:46; Hebrews 4:15), and His actions confirm that He is acting according to the Father’s will (John 9:4). For the disciples, this ought to be an obvious point, which is why Jesus again poses a rhetorical question.

The second point Jesus makes is that of His words: what He says are the statements of God (John 7:16; 12:49–50). As with His actions, Jesus’ speech only further supports that what He says is true (Mark 1:22).

The third piece of evidence are the “works” of God, by which Jesus partly means miracles (John 5:36). That idea will be expanded in the next verse. This reference to “works” also connects to the idea of other, more mundane actions. Supernatural or natural, everything Jesus does is consistent with the nature of God.

Another concept expanded in verse 11 is the scope of who ought to “believe” in Christ. In this verse, Jesus’ question “Do you not believe” here is the Greek singular. His references to “believe” in the following verse are in the Greek plural, implying “you all” ought to believe.

Verse 11. Believe me that I am in the Father and the Father is in me, or else believe on account of the works themselves.

Philip asked to see God (John 14:8), to which Jesus responded with a claim to be God (John 14:9). Jesus then backs up this claim with three specific points—this is like His interaction with critics earlier in this gospel (John 5:30–40). Jesus specifically points to His character, His words, and His miracles (John 14:10). In the prior verse, the reference to belief was singular, aimed only at Thomas. Here, the verbs for “believe” are plural, expanding the instruction to everyone.

In this verse, Jesus repeats His reference to the character of God. Hebrews 1:3 refers to Christ as “the exact imprint of [God’s] nature.” That verse uses the Greek term charaktēr, which originally referred to a stamp or engraved mark. When Jesus says that He is in the Father, and the Father is in Him, He’s implying that same relationship: they are identical (John 10:30).

Jesus also makes another reference to “works.” Depending on the context, Jesus’ use of this idea most often means miracles (Matthew 13:58; John 7:21). However, it can also refer to behaviors and actions in general (Matthew 5:16; 23:3). John’s gospel often calls supernatural acts “signs,” since they are meant to point towards belief in God (John 2:11; 6:2; 7:31). Acts of divine power are the most obvious proofs that Jesus is operating with divine approval. However, miracles are not the only acts Jesus performed by the will of God. In the next verse, He will point out that those who follow Him have the opportunity for “works” even Jesus did not perform.

Verse 12. “Truly, truly, I say to you, whoever believes in me will also do the works that I do; and greater works than these will he do, because I am going to the Father.

The word “works” in Greek most literally means “actions,” or “deeds.” Just as in English, exactly what “works” are in mind is determined by context. Jesus’ list of proofs for His critics referred to “works” in the sense of divine miracles (John 5:36). His instruction to do good in the name of God implied everyday behaviors (Matthew 5:16), as did His criticism of religious hypocrites (Matthew 23:3). In the last few verses, Jesus seems to have meant both in His explanation for why the disciples ought to embrace the truth that He is God (John 14:9–11).

Full biblical context is incredibly important when attempting to interpret this verse. Some of Jesus’ “works” were displays of unspeakable power, such as resurrecting the dead (John 11:43–44). Other miracles demonstrated His sovereignty over nature, including weather (Mark 4:38–40), matter (John 2:7–9), and the body (John 9:6–7). In other cases, His “works” were accurate teaching (Matthew 4:23), and righteous intervention (John 2:14–16).

Jesus’ promise here is not that all who claim to be believers will be endowed with the power to raise the dead or transmute matter. Nor does Jesus mean to imply that future Christians would have widespread supernatural powers. The following verses include two crucial qualifiers: “asking” and “in My name,” clearly indicating that God does not sign a blank check for miraculous power to anyone. In part, this prediction of “works” refers to the early days of the apostles, who were granted miraculous signs (Acts 3:1–6).

The idea that anyone could do “greater” works than Jesus also helps explain the context. Scripture not only associates Jesus with miracles in the Gospels, it credits Him with creation itself (John 1:1–3). In terms of power, it’s logically impossible to suggest anyone could do something beyond what Jesus accomplished. The meaning, therefore, ought to be taken in some other way.

The area where Christians can exceed what Jesus did is not “quality,” but “quantity.” His earthly ministry lasted only about three years—as He says here, He is soon to end this phase of God’s plan. Jesus preached without modern communications, or modern travel technology. In contrast, modern evangelists can spend decades preaching to hundreds of thousands of people. Missionaries can serve the furthest reaches of the globe. As of this writing, this website is accessed by more people every week than lived in Jerusalem during Jesus’ era. In a year, some bible-related websites speak to more people than populated the Roman Empire in the first century.

Verse 13. Whatever you ask in my name, this I will do, that the Father may be glorified in the Son.

Jesus makes a promise in verses 13 and 14 which is routinely abused by well-meaning believers, ignorant critics, and cynical abusers. Key to understanding this statement is the context of Jesus’ other comments about prayer and the will of God. It’s also crucial to note the actual words stated, and not the mutations seen in pop culture. These remarks come in the middle of reassurances given to the disciples (John 14:1–11). They are especially tied to the comment Jesus made about His followers doing “greater” works that He did (John 14:12).

The cornerstone of interpreting this verse is the qualifier Jesus provides: that requests must be made “in my name.” This implies someone who is acting according to the will and authority of someone else. A cliché from old movies involves police officers shouting “Stop, in the name of the law!” The implication is they are speaking with the approval of a greater power. When a foreign ambassador says, “I agree to these terms in the name of the king,” it means his ruler has given him the authority to make such a bargain.

On the other hand, people would probably laugh if a police officer said, “buy me coffee, in the name of the law!” Merely using that phrase does not guarantee the person to get whatever they want. They can only use that authority—and expect results—when they act according to the will of the law. And the law does not demand that random people purchase food for the officer. Anyone who says differently is either sadly mistaken, or an abusive fraud.

In exactly that sense, Jesus does not say, “I will give you anything you ask for.” Nor does He say, “as long as you include the magic words ‘in Jesus’ name,’ I will grant your request.” Christ promises He will do anything that is asked “in my name.” That implies that the person is asking something consistent with the will and nature of Christ. This, in turn, means such a request is consistent with the will and nature of God (John 14:10).

Likewise, Jesus notes the purpose for this promise, which is to glorify God. That also implies that requests which dishonor Him, or defy His will, are not expected to be granted. The following verse adds critical context to the situation: those who love God obey God (John 14:15). It stands to reason that those who love God will seek to ask according to His will, not in defiance of it.

Among the worst diseases infecting the church are those who preach God as a genie or wish-granting robot. Christ promises to meet our needs, and to grant requests that are legitimately “in His name.” That does not mean we can redefine what we want as if it was something we need. Nor does it mean Christ vows to do as we tell Him, or as we see fit.

Verse 14. If you ask me anything in my name, I will do it.

This is a concise summary of the prior verse (John 14:13). Despite being widely misinterpreted, Jesus does not give a blanket promise to do whatever we want, whenever we want it. The context is reassurance to the disciples (John 14:1–11), and encouragement to hold fast in the face of hardship. It’s also tied to Christ’s promise that those who follow Him have opportunity to do “greater” works (John 14:12).

A key condition here is asking “in [His] name.” To act “in the name of” someone means to invoke their authority and their will, rather than your own. An ambassador who offers an agreement “in the name of the king” is enacting the decision of that king. A police officer who says, “stop, in the name of the law!” is—or should be—acting out the will of the government, not their own opinions.

To pray “in Jesus’ name” is not evoking a magical spell, as if the words themselves have power. It is possible to use that phrase and not, in fact, be praying “in the name” of Christ. This is just the same as a police officer who demands a bribe can’t do so “in the name of the law.” Those who refuse to offer a bribe can’t be legitimately arrested. Anything we ask for in prayer must be according to the character of God, and in the will of God, if it is to be granted.

This condition connects to the statement Jesus makes in the next verse: that those who claim to follow God prove it by their actions (John 14:15).

Verse 15. “If you love me, you will keep my commandments.

For such a simple statement, this verse is often exaggerated or ignored. Jesus has been reassuring the disciples as He approaches His impending death and resurrection. Part of that included encouragement—their knowledge of Him was their way to God (John 14:4–6). Those who believe in Him have the opportunity to do “greater works” than even He had done (John 14:12). The phrase immediately before this verse was a conditional promise that Jesus would do anything, provided it was asked “in [His] name.” This condition prevents interpretations that make God into a robotic servant of men.

Following directly from that, Jesus connects a person’s love for Him with their obedience to His teachings. There are two possible extremes to which this verse can be subjected. One is something like legalism, or works-based salvation. The other is to brush the statement aside as if a person’s behavior says nothing about their eternal destiny. Both are wrong. Christ has just made it clear that He, not His followers, is the One responsible for their salvation (John 14:5–6; Titus 3:5). He has also pointed out that legitimate followers still need some level of “cleaning” from sin (John 13:10; 1 John 1:9–10).

Jesus pointedly taught that those who follow Him are obligated to show love for others (John 13:12–15, 34). That is the primary sign of faith to the outside world (John 13:35). Here, He indicates that obedience to His commands is the primary sign of our love for Him. A person cannot claim to know Christ and hate other Christians (1 John 4:20). Nor can someone claim to know Christ while disregarding His teachings (1 John 2:4).

In most earthly situations, this idea is non-controversial. True “pacifists” don’t start fights. True “vegetarians” don’t eat hamburgers. Incredibly, some object to the suggestion that truly born-again “Christians” don’t make a habit of ignoring the teachings of Jesus. The point is not that believers are perfect—far from it (1 John 1:9–10). Nor is the lesson here that good behavior earns or keeps one’s salvation (Romans 11:6). It’s that a self-labelled “Christian” who lives contrary to the message of Christ is like a meat-eating warmonger who claims to be a “pacifist vegetarian.”

The connection between behavior and love for Christ clearly made an impression on John, who echoes it in his letters (1 John 2:3–6; 2 John 1:6; 3 John 1:11). The guidance of the Holy Spirit is key for this obedience (John 14:16).

Context Summary
John 14:15–31 contains a prediction about the Holy Spirit. Jesus refers to this as the Spirit of Truth, and promises that the Spirit will arrive to help the disciples carry on after Jesus is ascended to heaven. Throughout this section, a person’s love for Christ, their obedience to His teachings, and the indwelling of the Spirit are intertwined. As in prior statements, Jesus is focused on comfort and encouragement. He will continue to highlight the need to maintain faith, based on all He has said and done so far. Later, after advance warnings about what Christians will face, Jesus will return to describing the work and purpose of the Holy Spirit under the new covenant.

Verse 16. And I will ask the Father, and he will give you another Helper, to be with you forever,

Jesus commanded the disciples to love each other (John 13:34–35) and to obey His commands (John 14:15). He has also reassured them that knowledge of Him is their means of salvation (John 14:6). In that context—acting in His name—Jesus also promised to provide whatever is asked of Him (John 14:14).

English translations of this verse are relatively consistent, but translating from Greek blurs a subtle difference in this statement. When Jesus refers to the disciples “asking” for something in prayer, He uses the root word ait󠅍eō (John 14:13–14; 15:7; 16:23). Here, however, Jesus uses the term erōtaō. This also means “to ask,” but carries a more personal and mutual sense. Jesus uses both words—with the same distinction between their requests and His—in John 16:26. This, once again, implies that Jesus shares a relationship with God which transcends mere humanity. It also reinforces the idea that prayer is not intended to blindly grant us our wishes.

“Helper,” here, is translated from the root term paraklētos. This can also be translated as a “comforter,” or “advocate.” This is the same term John will use later to describe Jesus in 1 John 2:1. That connection has meaning—Jesus will later point out that He is leaving behind His earthly ministry specifically so the Holy Spirit can act (John 16:7). The Holy Spirit, in a sense, does from the inside what Christ would do from the outside: teach, convict, remind, and guide. In the following verse, Jesus will clarify that this Helper is the Holy Spirit, who is available only to those who believe (John 14:17).

This Spirit is guaranteed to be with the believer “forever.” This contrasts with the work of the Holy Spirit in the Old Testament, which came and went from God’s servants at various times (1 Samuel 19:23; 2 Chronicles 15:1; Judges 14:6).

The beautiful role of this “Helper” is also demonstrated by understanding its translation. In legal terms, the “defense attorney” is the paraklētos. The opposing side is the “accuser,” from the Greek katēgōr, a term John uses in Revelation 12:10. The concept of an “accuser” features heavily in the Old Testament, through the phrase ha sā’tān. The One who stands by us and guides us is God, the Holy Spirit—our accuser and enemy is Satan.

Verse 17. even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you.

This passage contains teachings from Jesus as He prepares the disciples for His impending arrest and execution. In the prior verse, Jesus promised to send a “Helper” (John 14:16). Here, He specifies that this is the Holy Spirit, available only to those who believe in Christ. In fact, this Spirit “indwells” those who believe (Romans 8:9).

Recently, Jesus referred to Himself, using specific terminology, as “the way and the truth and the life” (John 14:6). Each of those statements came with a definite article—translated into English as “the.” Here, Jesus once again uses specific terms. In Greek, He literally calls this promised Helper “the Spirit of the Truth.” This not only emphasizes that there is only one valid kind of “truth,” it connects the nature of this Spirit to the nature of Jesus Himself.

The Holy Spirit permanently resides in those who express faith in Christ (1 Corinthians 12:13). That indwelling will not begin until after Jesus is resurrected, which is why He says this Spirit “will be in you,” rather than that it “is in you,” at the moment He speaks to the disciples. At Pentecost, the Holy Spirit will begin to live with all who believe in Christ (Acts 2:1–4; 10:47).

Those who do not believe do not have the Spirit (1 Corinthians 2:14). Scripture often uses the expression “the world” in reference to the fallen nature of man which rejects God. Those who believe in Christ know Him (John 6:69; 8:31–32; 10:14), and they know the way to salvation (John 14:4). Those who reject Christ don’t see Christ, so they don’t see God (John 14:8), do not know God (John 8:19), and are lost (John 8:24).

Verse 18. “I will not leave you as orphans; I will come to you.

Some of the predictions Jesus has made leading up to this passage are troubling. These include reminders of His impending death (John 12:23–24), warnings about a traitor in their midst (John 13:21), and prophesying that Peter would deny even knowing Jesus that very night (John 13:38). To bolster their courage and faith, Jesus has also offered extensive reassurance. He has comforted them with promises that He will return, having made preparations for them (John 14:2–3), and that by knowing Him they know the way to salvation (John 14:5–6). Most recently, Jesus promised to send the Holy Spirit to permanently live within those who have faith in Christ (John 14:16–17).

Here, again, Jesus notes that He will come to those who believe. In context, this seems to refer to His resurrection (John 14:19; 16:16), rather to the rapture or a person’s death. Upcoming comments will hint at how the disciples will be among the first on earth to see Jesus after He rises from the dead.

In the ancient world, being an orphan was even more tragic than it is today. Fatherless children were effectively homeless and penniless, dependent entirely on the charity of strangers. When Jesus promises not to leave believers—the disciples in particular—as orphans, He is reassuring them that this is not the end of their relationship with Him. They will not be abandoned or left without help.

Verse 19. Yet a little while and the world will see me no more, but you will see me. Because I live, you also will live.

“The world,” in these contexts, means the unbelieving and fallen human condition. Jesus promised the Holy Spirit would come (John 14:16), but noted that unbelievers would neither see nor know Him (John 14:17). Here again He notes that this is the end of His earthly presence, in a form visible even to those who do not believe (John 12:44–46). The disciples, on the other hand, will see Jesus again, and soon (John 16:16; 20:19).

Scripture often ties the life of a believer to the life of Christ—we live because He lives (1 Corinthians 15:21). Those who have faith in Christ are said to have passed from death to life (John 5:24; 1 John 3:14), exclusively because of the death and resurrection of Jesus (Romans 5:21; 6:8; John 14:6). This promise from Christ is the ultimate answer to our struggles (Romans 8:18, 28). Christians have the guarantee of redemption and restoration at the end of our earthly lives (Hebrews 11:14–16).

Christ’s resurrection is the proof that those who put their faith in Him will also see victory over death (1 Corinthians 15:19–20).

Verse 20. In that day you will know that I am in my Father, and you in me, and I in you.

In this passage, Jesus has promised the coming of the Holy Spirit (John 14:16–17). That reference implied that this Spirit of Truth “would be” in believers, presumably looking forward to Pentecost (Acts 2:1–4). This event will occur after Jesus’ resurrection, and will mark the beginning of the Holy Spirit’s indwelling ministry.

The reference to “that day” here has been interpreted in various ways. Some connect this to Jesus’ prior comments about the Holy Spirit, making it a reference to Pentecost. Supporting this view is the fact that Jesus continues to speak of being “in” believers, and Christ being “in” God. Another strong possibility is that “that day” refers to the moment when the disciples “will see [Christ]” after His resurrection (John 14:19), as mentioned in the last verse.

Taken along with verse 16, this statement also continues to provide support for the doctrine of the Trinity. Jesus promised that the Helper “will be in you” (John 14:17), while here Jesus says “I [will be] in you.” This is the consistent pattern of the Bible, where the Father, Son, and Holy Spirit are spoken of with the same attributes.

Verse 21. Whoever has my commandments and keeps them, he it is who loves me. And he who loves me will be loved by my Father, and I will love him and manifest myself to him.”

Earlier in this passage, Jesus noted that those who love Him would obey His teachings (John 14:15). He followed that statement with reassurance that the Holy Spirit would come to be in believers (John 14:17). Our ability to follow the will of God depends on the influence of His Spirit (1 Corinthians 2:14–16). Later, Jesus will reinforce this idea of the Spirit guiding and teaching believers (John 15:26; 16:7–11).

Here, a person’s obedience to Christ’s teaching is presented as evidence that they do, indeed, have faith in Him. Good works cannot produce salvation (Titus 3:5), but salvation will produce an attitude of obedience (Romans 1:5). Passages such as James 2:18 echo this same sentiment. John, himself, makes note of this idea many times in his letters (1 John 2:3–6; 2 John 1:6; 3 John 1:11). At no point does Scripture suggest that we must do good to earn or keep our salvation. Yet, it frequently indicates that salvation influences our lives—where there is no such influence, there is no faith.

This idea of being “manifest” to the world follows from Jesus’ earlier comment about the world not seeing or accepting the Holy Spirit (John 14:17). Those who reject God won’t see Him—those who reject Christ reject God (John 14:9). Those who truly love God are those who accept Him, in faith, and receive the Holy Spirit (John 14:15–17). In a very literal sense, the world will no longer see Jesus—the crucifixion represents the end of His physical appearance to non-believers (John 14:19). In a spiritual sense, only those who accept Christ will see and understand God (1 Corinthians 2:14).

The “manifestation,” so far as it applies to Christians, has a spectrum. For example, those who exhibit greater or more mature love for God will more readily understand Him (John 14:28).

Verse 22. Judas (not Iscariot) said to him, “Lord, how is it that you will manifest yourself to us, and not to the world?”

Modern culture, especially in the west, has almost entirely abandoned using the name Judas, thanks to the reputation of Judas Iscariot (John 13:2). During the lifetime of the disciples, however, it was a common name. This verse notes another disciple named Judas, likely the person also called Thaddeus in Mark 3:18 and Matthew 10:3. In Greek, this name is Iouda, which is also the name of the author of the book of Jude. Just as names like “Mary” were extremely common among women (Luke 24:10; Matthew 27:61), names like John and Judas were common among men.

This man’s confusion is understandable. At this point, the disciples don’t fully understand everything Jesus has told them. Modern readers have the benefit of hindsight. We read Jesus’ words knowing exactly what’s going to happen, and how it will all work out. These men understand the broad concepts, but haven’t seen the specific details. So when Jesus says that soon the world will not be able to see Him, but these men will (John 14:19), the meaning is not clear.

Verse 23. Jesus answered him, “If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him.

One of the disciples has asked Jesus what it means that He will “manifest” to them, and not to the world (John 14:22). Prior to this, Jesus had mentioned how the world would no longer see Him (John 14:19–21). In that statement, Jesus tied together the ideas of love and obedience. His essential statement was that those who love Christ obey Christ (John 14:15).

Here, Jesus repeats that idea, specifically as an answer to the question asked in the prior verse. Believers love Christ, and have the Holy Spirit, therefore they follow His commands (John 14:16–18). This is what allows them to “see” God, and to know Christ (John 14:19–21). Deeper love for Christ opens us to deeper understanding of Him and His will (John 14:28).

This verse deepens the idea of the Holy Spirit “living inside” someone. It also reiterates the idea of the Trinity: that God the Father, the Son, and the Holy Spirit are equally God and identical in nature. This follows earlier statements where Jesus claimed to be “the” truth (John 14:6), and referred to the Holy Spirit as the “Spirit of truth” (John 14:17). He also claimed that to see Him was to see God (John 14:9) and that He and the Father were united (John 14:11). In this statement, Jesus explicitly says “we will come…make our home” within a believer. This also echoes the idea of God as three persons in a single being.

Jesus includes a word translated as “home,” which is the same word used in John 14:2, referring to “dwelling places” or “rooms.”

Verse 24. Whoever does not love me does not keep my words. And the word that you hear is not mine but the Father ‘s who sent me.

Scripture does not teach that “good behavior” earns or keeps salvation (Titus 3:5; Romans 11:6). There is no valid scriptural argument that people must act in certain ways to merit a ticket to heaven (Isaiah 64:6; Galatians 2:21). The Bible also rejects the idea that Christians can expect to be perfectly sinless (1 John 1:9–10). We will fail, at times (James 3:2). However, Scripture is also clear that those who are saved through faith in Christ will demonstrate that salvation in their lives (John 14:15, :21, 23). Claims that someone is a true “Christian” are incompatible with a life lived in defiance of His teachings (1 John 2:4–6). Works are not required for salvation, but true salvation produces corresponding works (James 2:14–18).

This verse reiterates that same idea. Jesus is God (John 14:9). To reject Jesus is to reject God (John 5:30; 12:49). Those who reject God are rejecting the Holy Spirit (John 14:16–17), and that means they’ll disobey the commands taught by Jesus. This is a sign of their lack of faith (John 8:39–40, 8:44).

Verse 25. “These things I have spoken to you while I am still with you.

Jesus once again notes He will not always be physically with the disciples (John 12:8, 35–36). He notes that He has told them certain things in advance, which serves several purposes. One major reason is to give these men confidence in the face of what is to come (John 16:32–33). Difficult experiences are often helped when we’re told, in advance, exactly what to expect (John 14:29).

Another reason for Jesus’ comment is expanded in the following verse (John 14:26). Many of the lessons taught by Christ could only be understood in the full context of His earthly ministry. The disciples can understand the broad strokes of His words now, but full realization won’t be possible until they’ve seen exactly how His role as Messiah will be accomplished (John 2:18–22; 12:16; Luke 24:6–8). After seeing His death and resurrection, and obtaining the Holy Spirit, the disciples will finally have the full picture needed to preach the gospel to others.

Verse 26. But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you.

Modern readers can read through the entire New Testament, with the benefit of more than two thousand years of scholarship. That makes it easy to laugh at the disciples for being dense—some of their responses to Jesus’ teachings seem downright stupid (Matthew 16:11; Luke 24:25). It’s crucial to remember there was no way for these men to fully grasp everything He was teaching until after those things had been accomplished. They did not yet have the New Testament, and they hadn’t yet seen everything that was to come.

Their experiences were crucial, but they also needed the teaching influence of the Holy Spirit (1 Corinthians 2:14). Especially in the case of Jesus’ closest followers, the Holy Spirit will be instrumental in connecting His prior comments to their intended message (John 2:18–22; 12:16; Luke 24:6–8).

This statement is often misinterpreted by tearing it away from its context. As part of this discourse, Jesus is speaking of the teachings He delivered while on earth. It’s not a guarantee of expertise in all earthly topics. Nor is the indication the Spirit will “teach you all things,” in any sense, a promise that the Holy Spirit will deliver new revelations, or ongoing revelations, or personal revelations. The consistent theme of this passage is that the Spirit’s role is to reinforce that which Christ has already taught. Godly guidance through the Holy Spirit bolsters the truths of His Word (1 Corinthians 4:6–7).

Verse 27. Peace I leave with you; my peace I give to you. Not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid.

“Not knowing” brings its own kind of terror. Experience makes people less nervous to drive cars, fly in airplanes, endure thunderstorms, or receive medical injections. The experiences, themselves, don’t change. What changes is the person’s expectations—they know what is happening, and what will happen next. That brings confidence and greatly reduces fear. It brings peace.

Several times in this discourse, Jesus will point out that He is preparing the disciples to “hold fast” in a difficult time (John 13:7; 14:29; 16:4, 33). This not only applies to His impending arrest and execution (Mark 8:31; John 12:34; 16:32), but to the persecution Christians will face because of their faith (John 15:18–20; 16:2–3).

The peace that Christ offers is not like that of the world. The best we can expect from the natural world is unfairness and death (Romans 8:20; James 4:14; Psalm 73:3). Even attempts to be moral, without God, lead only to frustration (2 Corinthians 7:10). Christ’s “peace” here refers to a hope and reassurance that goes beyond what a fallen world can offer (Philippians 4:7). It is permanent, guaranteed, and eternal (Hebrews 6:18–19).

Here, again, Christ encourages His followers to keep their “hearts” from fear and trouble. This repeats the statement Jesus used to start this message (John 14:1), immediately after predicting Peter’s cowardice (John 13:38). Here, again, scholars suggest that Jesus is distinguishing between being troubled in one’s “spirit,” meaning pain and unhappiness, as opposed to being troubled in one’s “heart,” meaning fear and despair. Jesus was said to have a troubled spirit, at times (John 11:33; 13:21). What He calls for here is not for Christians to be stone-faced and inhuman. Rather, it’s to acknowledge the reality of suffering while at the same time trusting in God to make good on His promises.

Verse 28. You heard me say to you, ‘I am going away, and I will come to you.’ If you loved me, you would have rejoiced, because I am going to the Father, for the Father is greater than I.

Here, Jesus openly declares that these men do not fully understand what they’ve been taught. They’ve heard Jesus speak of leaving, of going to the Father, and so forth. He’s made mention of being captured and killed (Mark 8:31; Luke 9:22; John 12:32–33). At best, the disciples miss the point entirely (Mark 9:31–32). At worst, they try to rebuke Jesus (Matthew 16:21–22).

This is not a criticism from Jesus—He is not reprimanding the disciples for being sad or unsettled in this uncertain time. Scripture often notes that the disciples do not fully grasp what Jesus teaches until after they see the full picture of His ministry (John 2:18–22; 12:16; Luke 24:6–8). Jesus has noted that understanding requires the influence of the Holy Spirit (John 14:16–17; 14:26).

Instead, this is both a teaching point and a moment of encouragement. It’s not entirely different from telling someone, “when this is all over, you’ll see that you had nothing to worry about.” With the benefit of hindsight, it’s possible to see Jesus’ sacrifice as part of His glorification, which also glorifies God (John 13:31–32) and brings about the salvation of believers (Hebrews 2:10).

Verse 29. And now I have told you before it takes place, so that when it does take place you may believe.

Teachers know that repetition is an important part of the learning process. Students don’t always listen. The message must be repeated to make sure it’s heard at least once. In other cases, repetition serves as emphasis; hearing a theme over and over demonstrates its importance. In this discourse, Jesus has frequently said His words are meant to prepare the disciples to maintain faith when tested (John 13:19; 14:25–26). It’s a point He’ll continue to stress in upcoming verses (John 15:11, 20; 16:1, 4, 33).

These statements will accomplish two things for the disciples, and for all believers. In the short term, the disciples will come to realize that everything happening was known, in advance, by Jesus. The fact that He accurately predicts these events is proof that His message is true. That, in turn, leads to confidence in His other predictions. We can trust that Christ’s words are true because we’ve already seen Him verified. This is the essence of biblical faith: trust based on prior experience (Hebrews 11:1–2). Seeing God’s promises fulfilled deepens our understanding (John 12:16) and gives us strength to endure hard times (John 16:33).

Verse 30. I will no longer talk much with you, for the ruler of this world is coming. He has no claim on me,

Near the end of chapter 12, Jesus “cried out” in proclaiming His ministry to Jerusalem (John 12:44–48). After that, the public phase of His teaching was over. The gospel of John has focused chapters 13 and 14 on Jesus preparing the disciples for His impending arrest and crucifixion. Chapters 15, 16, and 17 will follow suit. In this context, when Jesus indicates that He “will no longer talk much with” these men, it’s a very literal remark. Within hours, He will be captured by His enemies (John 18:12). Before the following sunset, Jesus will be dead (John 19:30–31).

When Jesus was making His final appeal to Jerusalem, He mentioned both His upcoming death and the idea of “the ruler of this world” (John 12:31–32). That is a reference to Satan (Ephesians 2:2; 6:12), and “the world” is a concept used in Scripture when speaking of the fallen, godless system of humanity. Here, Satan is directly and personally involved (John 13:26–27), through his influence and possession of Judas (John 13:2).

The last comment of this verse is not cleanly translated into English. Jesus’ remark is a reference to something Satan does not have, or cannot do. It’s rendered alternately as “no claim on me” (ESV), “no hold over me” (NIV), “nothing in me” (NASB), or “no power over me” (CSB). The literal Greek words are en emoiouk echei ouden. Different English translations each capture a facet of this statement, but Jesus’ words seem to imply all of them. Satan has no control over Jesus, and Christ will submit to His fate voluntarily (John 10:18; 19:11). Satan has no valid accusation against Christ (John 8:46; Hebrews 4:15). Satan has no authority to keep Jesus in a state of death (1 Corinthians 15:55–57). Nor does Satan share in Jesus’ divine nature (Romans 16:20).

Verse 31. but I do as the Father has commanded me, so that the world may know that I love the Father. Rise, let us go from here.

In several statements, Jesus emphasized that everything He did was according to the explicit will of God (John 3:35; 5:30; 12:49). In those remarks, Christ was mostly speaking of His teaching and miracles (John 5:36). Here, the words flow directly from the comment Jesus made in verse 30. There, He said that Satan—”the ruler of this world” was coming for Him (John 14:30). However, Jesus also made it clear that Satan had no actual power over Him.

The first phrase of this verse, then, is a continuation of the last phrase in verse 30. Satan has no control over Jesus, rather, Jesus acts according to His own will and His own power. That means obeying the will of God the Father (John 12:49–50), even when it conflicts with the human aspects of Jesus’ nature (John 12:27; Matthew 26:39; Luke 22:42).

Once again, Jesus connects the ideas of love and obedience (John 14:15, 21). His submission to the will of God is evidence that His message is true (John 5:19).

Jesus’ instruction to go probably refers to leaving the upper room, heading back to the disciples’ camp site on the Mount of Olives. This is where Judas plans to bring authorities to arrest Jesus (John 11:57; 13:2). John doesn’t include explicit information about where Jesus was during each phase of His discourse. However, the start of chapter 18 suggests that what’s contained in chapters 15, 16, and 17 is stated before the group gets to Gethsemane (John 18:1).

End of Chapter 14.

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