John 14:6 MEANING

John 14:6
(6) I am the way.--The pronoun is emphatic. "I, and none besides Me." "The way" is again made prominent, reversing the order which Thomas had used. He and He only is the means through which men can approach to the Father. (Comp. Notes on John 1:18, and on 1 Timothy 2:5.)

The truth, and the life.--Better, and the Truth, and the Life. The thought of His being the Way through which men come to the Father is the reverse side of the thought, that in Him the Father is revealed to men, that He is Himself the Eternal Truth, that He is Himself the Source of eternal life. (Comp. John 1:14; John 1:17; John 6:50-51; John 11:25-26.) Had they known what His earlier words meant, they would have had other than temporal and local thoughts of the Father's house, and would have known Him to be the Way.

No man cometh unto the Father, but by me.--This was the answer to the doubt of Thomas. This was the true "whither" which they knew not. The thought of heaven is not of a place far above, or of a time far before, but of a state now and hereafter. To receive the Truth and the Life revealed in the presence of the Son is to come to the Father by the only Way. To be with the Father is home. (Comp. Notes on John 1:18; John 3:13.)

Verses 6, 7. - Jesus saith to him, I am the Way, and the Truth, and the Life: no one cometh unto the Father, but by me. If ye had learned to know me, ye would have known (absolutely) my Father also: from henceforward ye know (by personal experience) him, and (or, perhaps, even) ye have seen him. The whole sentence must be taken together. The whither of Christ is obvious enough, and throws consequent illumination upon the way thither. "The Father's house" is the whither no one cometh unto the Father (but) except through me. Christ explicitly says

(1) that the entire goal of this wondrous way of his is the Father himself. From the Father he came, to the Father he was moving, not for his own sake only, but also as King Messiah for all his subjects. He suggests

(2) that mankind generally, as well as his disciples, are anxious to find their way to the Father's house, to the Father's heart, i.e. to resting and rejoicing in God, and satisfaction in their entire conception of him and relation to him.

(3) He declares post-lively that this idea of God as Father, this approach to God for every man, is through him - through what he is and what he is doing and has so often described, for them. True, lie had said, in John 6:37, 44, that the Father gave to him and drew towards him those who came to him. A fatherly monition and inward working of grace opened men's eyes in Christ to the mystery of true human son-ship of the eternal Father. The statement of this verse supplements the former utterance. They may best understand the way he is taking when they grasp the fact that he is going to the Father to prepare a place for them, and so he becomes "the Way, the Truth, the Life," for all who are coming after him, "following him afterwards" to the Father. Grotius sums up this great saying by regarding Christ as "the Exemplum, Doctor, et Dater vitro eternae;" Luther speaks of it as referring to the past, present, and future; Calvin, as "the Principium, Medium, et Finis;" and Augustine "vera vitae Via;" but each term means more than this. The way of approach to God is constituted by his simply being the incarnate Logos, by his revealing the mind and nature of God, by his laying down his life for the sheep that he might take it again. In doing this he supplies the method-and motive of holy living. It is not easy to say why our Lord should have added "the Truth and the Life." Maldonatus exclaimed, "Si Christus minus fuisset in respondendo liberalis, minus nobis in hujus loci interpretatione laborandum esset." The two further terms used by himself are probably introduced to throw light upon the way to the Father. Thus there are numerous assurances that he is the Truth itself, that is, the adequate and sufficient expression of Divine thought. "All the promises of God are yea [i.e. are uttered] and Amen [i.e. confirmed] in him." He is the absolute Truth

(1) about God's nature;

(2) the perfect Exponent of God's idea of humanity;

(3) the Light of the world;

(4) the Expression of the reality touching the relations between moral beings and God - all the relations, not only those of saints and holy angels, but those of rebels and sinners, whose destiny he has taken upon himself. He is the Way because he is the whole Truth about God and man and concerning the way to the Father. More than this, and because of this, he adds, "I am the Life" -"the life eternal," the Possessor, Author, Captain, Giver, and Prince of life - the life in the heart of man that can never die; the occasion, germ, condition, and force of the new lath. It were impossible to imagine higher claim. But he leaves his hearers without any doubt as to his personal and conscious identification of himself with the Father. Hitherto he had not so clearly unveiled himself as in that which he has here said and is now doing. Hence his nearest and dearest only partially knew him. If they had seen all they might have seen, they would have seen the Father also. Then, as though he would close all aperture to doubt about the glory involved in his humiliation, and the way in which his human life had revealed the Father, he says ἀπάρτι - henceforward this must be a fact of your consciousness, that you do learn and come to know him by personal experience (γινώσκετε); and as a matter of fact ye have seen him (ἐωράκατε). Possibly in the ἀπάρτι, involving the notion of a period rather than a moment, the Lord was including the full revelation of the glory of self-sacrificial love given alike in his death and resurrection. And the important thought is suggested that neither the knowledge of God can ever be complete, nor the vision either. Is Thomas answered or no? He is silent, and perhaps is pondering the words, which will lead him, before long, notwithstanding his doubts, to make the grandest confession contained in the entire Gospel, the answer of convinced though once skeptical humanity to the question, "Whom say ye that I am?" The other apostles feel that Christ's words have met the mystic vague fear of Thomas, and that "henceforward" they all belong with Christ to the Father's house. They would go to the Father, and at the right time dwell in the place prepared for them; but how can they be said to know and have seen the Father already - to have passed into the light or received the beatific vision?

14:1-11 Here are three words, upon any of which stress may be laid. Upon the word troubled. Be not cast down and disquieted. The word heart. Let your heart be kept with full trust in God. The word your. However others are overwhelmed with the sorrows of this present time, be not you so. Christ's disciples, more than others, should keep their minds quiet, when everything else is unquiet. Here is the remedy against this trouble of mind, Believe. By believing in Christ as the Mediator between God and man, we gain comfort. The happiness of heaven is spoken of as in a father's house. There are many mansions, for there are many sons to be brought to glory. Mansions are lasting dwellings. Christ will be the Finisher of that of which he is the Author or Beginner; if he have prepared the place for us, he will prepare us for it. Christ is the sinner's Way to the Father and to heaven, in his person as God manifest in the flesh, in his atoning sacrifice, and as our Advocate. He is the Truth, as fulfilling all the prophecies of a Saviour; believing which, sinners come by him the Way. He is the Life, by whose life-giving Spirit the dead in sin are quickened. Nor can any man draw nigh God as a Father, who is not quickened by Him as the Life, and taught by Him as the Truth, to come by Him as the Way. By Christ, as the Way, our prayers go to God, and his blessings come to us; this is the Way that leads to rest, the good old Way. He is the Resurrection and the Life. All that saw Christ by faith, saw the Father in Him. In the light of Christ's doctrine, they saw God as the Father of lights; and in Christ's miracles, they saw God as the God of power. The holiness of God shone in the spotless purity of Christ's life. We are to believe the revelation of God to man in Christ; for the works of the Redeemer show forth his own glory, and God in him.Jesus saith unto him, I am the way,.... Our Lord takes the opportunity of this discourse about the place he was going to, and the way unto it, more fully to instruct his disciples concerning himself, saying, "I am the way"; Christ is not merely the way, as he goes before his people as an example; or merely as a prophet, pointing out unto them by his doctrine the way of salvation; but he is the way of salvation itself by his obedience and sacrifice; nor is there any other; he is the way of his Father's appointing, and which is entirely agreeable to the perfections of God, and suitable to the case and condition of sinners; he is the way to all the blessings of the covenant of grace; and he is the right way into a Gospel church state here; no one comes rightly into a church of Christ but by faith in him; and he is the way to heaven: he is entered into it himself by his own blood, and has opened the way to it through himself for his people: he adds,

the truth he is not only true, but truth itself: this may regard his person and character; he is the true God, and eternal life; truly and really man; as a prophet he taught the way of God in truth; as a priest, he is a faithful, as well as a merciful one, true and faithful to him that appointed him; and as a King, just and true are all his ways and administrations: he is the sum and substance of all the truths of the Gospel; they are all full of him, and centre in him; and he is the truth of all the types and shadows, promises and prophecies of the Old Testament; they have all their accomplishment in him; and he is the true way, in opposition to all false ones of man's devising. And this phrase seems to be opposed to a notion of the Jews, that the law was the true way of life, and who confined truth to the law. They have a saying (r), that , "Moses and his law are the truth"; this they make Korah and his company say in hell. That the law of Moses was truth, is certain; but it is too strong an expression to say of Moses himself, that he was truth; but well agrees with Christ, by whom grace and truth came in opposition to Moses, by whom came the law: but when they say (s), , "there is no truth but the law", they do not speak truth. More truly do they speak, when, in answer to that question, , "what is truth?" it is said, that he is the living God, and King of the world (t), characters that well agree with Christ.

And the life: Christ is the author and giver of life, natural, spiritual, and eternal; or he is the way of life, or "the living way"; in opposition to the law, which was so far from being the way of life, that it was the ministration of condemnation and death: he always, and ever will be the way; all in this way live, none ever die; and it is a way that leads to eternal life: and to conclude all the epithets in one sentence, Christ is the true way to eternal life It is added by way of explanation of him, as the way,

no man cometh unto the Father but by me; Christ is the only way of access unto the Father; there is no coming to God as an absolute God, not upon the foot of the covenant of works, nor without a Mediator; and the only Mediator between God and man is Christ: he introduces and presents the persons and services of his people to his Father, and gives them acceptance with him.

(r) T. Bab. Bava Bathra. fol. 74. 1. Bemidbar Rabba, fol. 223. 2.((s) Hieros. Roshhashanah, fol. 59. 1. Praefat. Echa Rabbati, fol. 36. 2.((t) Ib. Sanhedrin, fol. 18. 1.

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