John 14:5-9 sits inside this longer paragraph.
5Thomas said to him, “Lord, we don’t know where you are going. How can we know the way?”
6Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father, except through me. 7If you had known me, you would have known my Father also. From now on, you know him, and have seen him.”
8Philip said to him, “Lord, show us the Father, and that will be enough for us.”
9Jesus said to him, “Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, ‘Show us the Father?’ 10Don’t you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. 11Believe me that I am in the Father, and the Father in me; or else believe me for the very works’ sake. 12Most certainly I tell you, he who believes in me, the works that I do, he will do also; and he will do greater works than these, because I am going to my Father. 13Whatever you will ask in my name, I will do it, that the Father may be glorified in the Son. 14If you will ask anything in my name, I will do it. 15If you love me, keep my commandments. 16I will pray to the Father, and he will give you another Counselor, that he may be with you forever: 17the Spirit of truth, whom the world can’t receive; for it doesn’t see him and doesn’t know him. You know him, for he lives with you, and will be in you. 18I will not leave you orphans. I will come to you. 19Yet a little while, and the world will see me no more; but you will see me. Because I live, you will live also. 20In that day you will know that I am in my Father, and you in me, and I in you. 21One who has my commandments and keeps them, that person is one who loves me. One who loves me will be loved by my Father, and I will love him, and will reveal myself to him.”
John Calvin 1540 · Public Domain On vv5–9 5. Thomas saith to him. Though, at first sight,…
5. Thomas saith to him. Though, at first sight, the reply of Thomas appears to contradict what Christ had said, yet he did not intend to give the lie to his Master. But it may be asked, In what sense does he deny what Christ asserted? I reply, the knowledge possessed by the saints is sometimes confused, because they do not understand the manner or the reason of those things which are certain, and which have been explained to them. For example, the Prophets foretold the calling of the Gentiles with a true perception of faith, and yet Paul declares that it was a mystery hidden from them, (Ephesians 3:2, 4.) In like manner, when the Apostles believed that Christ was departing to the Father, and yet did not know in what way he would obtain the kingdom, Thomas justly replies, that they do not know whither he is going. Hence he concludes that they know still less about the way; for before we enter into a road, we must know where we intend to go.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv6–7 This saying showeth unto us both the nature, the…
This saying showeth unto us both the nature, the will and office of Christ.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv5–9 5 Thomas saith unto him, Lord, we know not…
5 Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way?
Ver. 5. Lord, we know not whither thou goest, &c.] No, Thomas? what, are ye also ignorant? They knew, but knew not that they knew: their knowledge was yet but confused and indistinct; they saw men, but as it were walking like trees, till their eyes were better anointed with the eye-salve of the Spirit. A man (saith Gataker) may have grace, and yet not know it (as the embryo hath life, and yet knoweth it not), yea, he may think he hath it not, as we seek for keys that are in our pockets; or think we have lost a jewel, that we locked up in our chest: yea, as the butcher looketh for the candle that sticketh in his hat, by the light of what he seeketh.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv5–9 Reason tells every one, that he who knoweth not…
Reason tells every one, that he who knoweth not the term whither a person is going, must needs be ignorant of the way. It is plain, that Thomas, and so (probably) divers others of the apostles, notwithstanding what our Saviour had so plainly told them, Joh 14:2, yet dreamed of some earthly motion our Saviour was making, which makes Thomas to speak thus: so dull are we, and hard to conceive of spiritual things. But will some say, Doth not Thomas here contradict his Master, who had told them, Joh 14:4, that they both knew whither he went, and the way also?
Answer. Some think that our Saviour meant no more than they ought to have known, both whither he went, and the way also; active verbs in Scripture phrase, often signifying no more than duty, or ability. But possibly others answer better, They had some knowledge, but it was more confused and general; not distinct, particular, or certain.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv5, 7 Observe here, 1. How Thomas, and probably divers others…
Observe here, 1. How Thomas, and probably divers others of the apostles, notwithstanding all that Christ had said to the contrary, did still dream of a temporal kingdom, and supposed him to speak of some earthly palace which he was going to, and therefore he tells our Saviour, he knew not whither he was going; but Christ meaning not a temporal, but a heavenly kingdom, tells them, that if they intends to follow him, and be with him in heaven, he himself was the only way thither; I am the way, and the truth, and the life; that is, I am the true and living way to the Father; And no man cometh to the Father but by me! that is, no man can have any access to God by prayer, or any other act of religious worship here on earth, or any access to God by prayer, or any other act of religious worship here on earth, or any access to God in heaven, but by me, as Mediator. As if Christ had said, "I am the Author of the way that leadeth unto life, that Teacher of the truth which directs to it, and the Giver of that life which is to be obtained by walking in it: I am the way, and the truth, and the life.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv5–9 Thomas saith unto him, Lord,.... Who was one of…
Thomas saith unto him, Lord,.... Who was one of his apostles, and here betrays his ignorance, as elsewhere his unbelief; and not only speaks for himself, but for the rest of the apostles, of whom he judged by himself; and who, it may be, might understand things better than himself, though their knowledge at present was but small:
we know not whither thou goest; though he had but just told them of his Father's house, and of his going to prepare a place for them:
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and how can we know the way? for if we do not know the place, it is not reasonable to think we should know the way to it. Thomas seemed to have no other notion than that Christ was talking of some particular place in Judea, whither he was going, and of the road to it.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv5–7 Thomas saith - Taking him in a gross sense.
Thomas saith - Taking him in a gross sense.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv5–9 Verse 5. Lord, we know not] Thomas, perhaps, thought…
Verse 5. Lord, we know not] Thomas, perhaps, thought that our Lord only spoke of his going some distance from the place where he then was.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv5, 7, 8 Joh 14:5-6. Thomas saith — Taking him in a…
Joh 14:5-6. Thomas saith — Taking him in a gross sense; Lord, we know not whither thou goest — “As their thoughts turned very much on a temporal kingdom, they might imagine that their Master intended to remove to some splendid palace on earth, which he was to prepare for their reception, making it the seat of his court.” Jesus saith, I am the way, the truth, and the life — Christ was his own way to the Father, inasmuch as by his own blood he entered into the holy place, Heb 9:12; and he is our way, in that we enter by him. By his doctrine and example he teaches us our duty; by his merit and intercession he procures for us our happiness; and in these respects he is the way. In him God and man meet and are brought together, and by him a way of intercourse is appointed and kept up between heaven and earth; our prayers ascend to God, and his blessings descend to us by him. He is the truth, 1st, As truth is opposed to figure and emblem: he is the substance of all the Old Testament types and shadows, which are therefore said to be figures of the true things. He is the true manna, (Joh 6:32,) the true tabernacle, Heb 8:2. 2d, As truth is opposed to falsehood and error, the doctrine of Christ is infallibly true doctrine; the truth as it is in Jesus. 3d, As truth is opposed to fallacy and deceit; he is true and faithful to all that trust in him, and will assuredly make good all his declarations and promises, 2Co 1:20. He is the life, for we are made alive unto God here, and brought to eternal life hereafter, only in and through him, who is the resurrection and the life, Rom 6:11. For as God hath given to believers eternal life, this life is in his Son, and only he that hath the Son hath life, Joh 5:11-12. No man cometh unto the Father but by me — Fallen man may, and must come to God as a judge, but cannot come to him as a Father, otherwise than by Christ as a Mediator, Redeemer, and Saviour; for through him alone, through his merits and Spirit, his doctrine and grace, can we be pardoned and renewed, justified, sanctified, and glorified.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv5–9 We know not whither thou goest - Though Jesus…
We know not whither thou goest - Though Jesus had so often told them of his approaching death and resurrection, yet it seems they did not understand him, nor did they fully comprehend him until after his resurrection. See Luk 24:21. They entertained the common notions of a temporal kingdom; they supposed still that he was to be an earthly prince and leader, and they did not comprehend the reason why he should die. Thomas confessed his ignorance, and the Saviour again patiently explained his meaning. All this shows the difficulty of believing when the mind is full of prejudice and of contrary opinions. If Thomas had laid aside his previous opinions - had he been willing to receive the truth as Jesus plainly spoke it, there would have been no difficulty. Faith would have been an easy and natural exercise of the mind. And so with the sinner. If he were willing to receive the plain and unequivocal doctrines of the Bible, there would be no difficulty; but his mind is full of opposite opinions and plans, occupied with errors and vanities, and these are the reasons, and the only reasons, why he is not a Christian. Yet who would say that, after the plain instructions of Jesus, Thomas might not have understood him? And who will dare to say that any sinner may not lay aside his prejudices and improper views, and receive the plain and simple teaching of the Bible?
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv7, 9 If you know me, you would surely[1] have known…
If you know me, you would surely[1] have known my Father also. That is, (says St. John Chrysostom; St. Cyril; &c.) did you know me to be his true, and eternal Son, you would always know him to be the Father from all eternity. And from henceforth, especially from the coming of the Holy Ghost, you shall know him with a more perfect knowledge. And you have seen him, not as to the divine nature: in this manner, you have neither seen him, nor me. But,
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[BIBLIOGRAPHY]
Cognoscetis eum, in the present Greek copies (one excepted) we read, cognoscitis, Greek: ginoskete; Maldonatus judges it the true reading. But not only St. Augustine and the Latin Fathers, but even St. John Chrysostom reads it in the future tense, Greek: gnosesthe: and takes particular notice of this reading. Greek: to men mellontos, hom. lxxiii. tom. 8. p. 432. Ed. Montfaucon.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv7–8 from henceforth--now, or from this time, understand.
from henceforth--now, or from this time, understand.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv5–9 5. Thomas… whither… way?—Thomas, here, seems contradictory, but he…
5. Thomas… whither… way?—Thomas, here, seems contradictory, but he is only doubtful. In fact, he is putting an experimental question. He somewhat exaggerates his own ignorance, to draw out from the Lord a more explicit explanation of his destination and departure. He knows not the whither, that is, the terminus; and how, then, can he know the way to it. He hopes that our Lord will give a full description, at least a verbal map, of the region to which he goes, and the route by which he attains it.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv5–9 5. Thomas] Nothing is to be inferred from the…
5. Thomas] Nothing is to be inferred from the omission of ‘Didymus’ here (comp. Joh_11:16, Joh_20:24, Joh_21:2). For his character see on Joh_11:16. His question here has a melancholy tone combined with some dulness of apprehension. But there is honesty of purpose in it. He owns his ignorance and asks for explanation. This great home with many abodes, is it the royal city of the conquering Messiah, who is to restore the kingdom to Israel (see on Act_1:6); and will not that be Jerusalem? How then can He go away?
and how can we know] The true reading is, How know we.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv5–9 (5) Thomas saith unto him.—Comp., for the character of…
(5) Thomas saith unto him.—Comp., for the character of Thomas, Joh_11:16; Joh_20:24; Joh_21:2.
Lord, we know not whither thou goest.— Our Lord’s words had laid stress upon the “way.” Thomas lays stress upon the “whither.” His mind seeks for measured certainty. In all that he has heard of the Father’s house of many mansions, of being with the Lord, there is much that he cannot understand. The Messiah, they thought, was to reign upon earth. Where was this vast royal home, with dwelling-places for all, to which Christ was going first, and to which they were to follow? They know not whither, and without that knowledge they cannot even think of the way.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv5, 6, 8, 9 Vers. 5-7. (4) The question of Thomas, eliciting from…
Vers. 5-7. (4) The question of Thomas, eliciting from Christ that he was going to the Father, and that his death was their way" as well as his own way thither.
Thomas true to the character elsewhere attributed to him in this Gospel, of anxious, intellectual striving after truth and reality, with a certain despondency and morbid fear of issues which he could not grasp, and yet with a great love to his Mastersaith to him, We know not whither thou goest; i.e. we are still in vague perplexity. "Whither? oh, whither?" Art thou going to the dispersed among the Gentiles? Art thou going to restore the kingdom to Israel? Thou art to be "lifted up;" but how and where art thou to be lifted up? Thou art going that is all we know, and this ignorance of ours makes us doubt "the way. How do we knew the way? Is not a knowledge of the goal absolutely necessary to bring into proper light for us the way, the strange mysterious way, thou art taking? There often seems in the language of skepticism much common sense, and in the dry light of science a straightforward honesty; and in reading the memorable reply of our Lord many have felt a lack of directness and recognition of the difficulty of Thomas. But is it really so?
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Vers. 5-7. Thomas"s questioning.
It turned upon the ability of Christ to bring the disciples to the end of the way.
I THOMAS"S OBSCURITIES. Lord, we know not whither thou goest, and how can we know the way?
1. He imagined that the Messiahs reign was to be on earth. Where, then, could be the royal home to which the Messiah was about to depart, and into which he was to gather his saints?
2. The question illustrates the peculiar temper of a disciple who is not destined to receive the higher blessing of those who "have not seen, and yet have believed.
II OUR LORD"S SOLUTION OF THOMAS"S DIFFICULTIES. "I am the Way, the Truth, and the Life: no man cometh unto the Father, but by me." The answer is larger than the question. To know Christ is to know the goal and the way to it.
1. Jesus is the Way to heaven.
(1) He is the only Way. (Act_4:12)
(2) He is the new Way. (Heb_10:20)
(3) He is the old Way. (Heb_11:40)
(4) He is the Way that joins two worlds.
(5) He is the Way of access to the Father.
"No man cometh to the Father, but by me.
1. Jesus is the Truth.
a. He is the Teacher of the truth which directs to the way.
b. He is the Revelation of God to the world.
c. He is the eternal Truth.
2. Jesus is the Life.
a. He is the Giver of the life which carries the believer to heaven.
b. He is the living Way.
c. He is that eternal Life that was with the Father and was manifested to us. (1Jn_1:2)
d. He is the abiding Source of spiritual life.
3. The Father is the End of the way. "No man cometh to the Father, but by me." Christ"s mediatorship is an essential fact in Christianity.
4. The manifestation of Jesus is the manifestation of the Father. "If ye had known me, ye would have known my Father also: and from henceforth ye know him, and have seen him." This manifestation will be fuller as the day of Pentecost is at hand, with its shower of spiritual blessings and its wide enlargement of knowledge.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv6, 8 Jesus said unto him, I am the Way, the…
Joh_14:6
Jesus said unto him, I am the Way, the Truth, and the Life
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Brief expositions
The way of a holy conversation; the truth of a heavenly doctrine; the life of a bliss everlasting (Leo)
.
The way to beginners, the truth to the progressing (chap. 8:32), the life to the perfect (Ferus)
. I am the Way, leading to the truth; I am the Truth, promising life; I am the Life, which I give (St. Augustine)
. I am the Way and the Life; the way on earth, the life in heaven: I am He, to whom you go; I am He, by whom you go (St. Augustine)
. The way, in which we walk by charity; the truth, to which we cling by faith; the life, to which we aspire by hope. The life in His example, the truth in His promise, the life in His reward (St. Bernard)
. Truth lies between way and life, as if the way to life were through truth (Leigh)
. The true way to eternal life (Dr. Whichcote)
. Without the Way there is no going; without the Truth there is no knowing; without the Life there is no living. I am the Way which thou oughtest to follow; the Truth which thou oughtest to trust; the Life which thou oughtest to hope for. I am the inviolable Way, the infallible Truth, the Godless Life. If thou remain in My way thou shalt know the truth, and the truth shall make thee free and thou shalt lay hold on eternal life. (Thomas a Kempis.)
The Way, the Truth, and the Life
Mistakes have been made the occasion of profoundest utterances. It was so here
I. I AM THE WAY. Mans primal communion with God in Eden was broken by his fall. Henceforth humanity became as an islet in mid-ocean, without material for bridge or boat. And the Eternal Word became flesh in order that He himself might become the causeway which should reconnect the island man and the continent God. He not only shows the way, as our Teacher, He is the way itself, the true ladder connecting earth and heaven. He is alike the portal, the line of direction, the true Scala Santa, The great worlds altar stairs that slope through darkness up to God. His Via Dolorosa is our Via Gloriosa. His valley of Achor is our door of hope.
II. I AM THE TRUTH.
1. In distinction from what is symbolic. He is the fulfiller and realizer of all prophetic hints. Thus He is said to be the True Light, the True Bread, the True Tabernacle, etc.
2. In distinction from what is phenomenal. For truths are ever greater than facts. There is no necessary morality in mere facts as such, e.g., in the fact that every particle of matter attracts every other particle in the direct ratio of its mass, and in the inverse ratio of the square of its distance. Truth is moral, and can exist only in connection with person, i.e., a person who shall somehow stand as its end or representation. Such a person is Christ. He not only has truth, He is the Truth--Himself its eternal embodiment; its source, means, and end. He is the meaning of facts. All things have been created through Him and for Him. He is creations definition or final cause.
III. I AM THE LIFE.
1. Of all animate existence; all things are also subsisting in Him.
2. Particularly is this true of man.
(1) Jesus Christ is the life of our bodily nature. Poor Marthas and Marys may weep by the tombs of dead brothers; but Jesus Christ shall say, I am the Resurrection and the Life.
(2) Of our spiritual nature, God hath given unto us eternal life and this life, is in His Son. Conclusion: Christ is the only way, No man cometh, etc. Other voices indeed proclaim the contrary; but they are the voices of false prophets. Liberalism says: There are many ways to the Father; for instance, nature, aesthetics, charity, etc. Materialism says: It is through the uplifting of environment. Ecclesiasticism says: It is through the Church, the sacraments. But all who undertake to climb over into the fold by any other way are thieves and robbers. (G. D. Boardman, D. D.)
The Way, the Truth, and the Life
Science tells us that there are three elements in light--the illuminating, the chemical, and the heat power. So in Him who is the Light of the World there is a threefold perfection.
I. THE TRUTHS SEPARATELY.
1. Christ the Way. One of the deepest feelings in mans nature is that of a want of something which this world is found not to supply. The eye is not satisfied with seeing, nor the ear with hearing, nor the ambition with success, nor the lust with gratification. It arises from the terrible disruptions with the intervening chasms which sin has produced. Despite our downward tendencies, man is led by what he feels within, and sees around, to look up to a Divine Power. That Being we would fondly claim as a Father. But where is that Father? There is a way, but somehow we have lost it, and the difficulty is to find it. Conceive a planet wandering from its sphere. Now it is hindered by bodies attracting it or attracted by it, and forthwith it dashes through space, threatening to strike and break in fragments, or to kindle into a conflagration, all the other planets and suns it meets with. It is a picture of a wandering man loosened from the Central Power that stays him, and from the Central Light that should illuminate him. Neither wanderer will right itself till made to move in its old path. But how can we know the way? The flaming sword, turned every way to keep the sinner from the tree of life, has entered into him who is Gods fellow, and hath now power against us, and there is a way opened by which the sinner can come into the very presence of God. I am the Way.
2. Christ the Truth. By truth, in this passage, we are not to understand abstract or general doctrine. Systematized truth may serve most important purposes; but it is not to such that our Lord refers. Truth is defined by philosophers as the agreement of our ideas with things. If we know God as He really is, then have we truth in religion. But how can we know God as He really is? Do we not feel as if He were at an infinite distance, as if we could no more rise to Him with our spirits than our frail bodies could mount from earth to heaven? Who will give us wings that we may ascend to Him? Alas! the attraction of earth is too powerful to admit of our rising to Him. The approach must be on His part. Plato was obliged to say: The Father of the world is hard to discover, and when discovered cannot be communicated. But when we go on by Christ as the Way, He introduces us to the Father, and we have the truth. God is no longer at a distance; Emmanuel, God with us. Aristotle has said that the mind as it came from its Maker is organized for truth, as the eye is to perceive light and the ear to hear sounds. He who has found Christ knows that he has found the truth. With the truth there is assurance; the eye has found the light, the ear is listening to the sound. This, this is the reality of things.
3. Christ the Life. It is of vast moment that we know the way, all good that we reach the truth; but we must have more. The well-formed statue is an interesting object, but none of us would exchange our living condition for that of the chiselled marble. Along with the truth we must have life. There are few or no sinners so dead that they do not wish at times to have life. And yet when they would excite and stimulate it, they find that they have only the cold and the clamminess of death. Feeling never will be excited by a mere determination to raise it. There must be a something to call it forth. Nor will it be evoked by an abstract statement or general doctrine. It is called forth by a living person. Christ so lovely and so loving. Apprehended as the truth He becomes the life.
II. THE TRUTHS IN THEIR CONNECTION. The full truth is to be found in the union of these various truths. If we would have a true religion, and a proper theology founded upon it, we must give Christ the supreme place. Displace Christ the head from this His proper position and the whole form becomes disproportioned.
1. There are some who would have men first to find the way, and then in the way to find Christ. Who would have, e.g., inquirers first to find the true Church, and then through it to find Christ. But this is to reverse the Scriptural order.
2. Some would have us first seek the truth, and then seek Christ. Seekers of truth deserve all the honour that has been paid to them, but they will never find truth in religion till they find Christ. So Justin Martyr acknowledged, and Augustine, and Luther. Let us not go out with the tapers of earth to seek the sun. Any other light can at best be merely like the star to guide the wise men, serving a good end only so far as it guides us to where Christ as the truth is to be found.
3. Again, some would find life without Christ. Their appeal is to inward feelings, sentiments, and intuitions. But what, I ask, is to evoke such sentiments from our dead and sinful hearts? They tell us by such grand and generous ideas as the infinite and the eternal. But these ideas call forth love only when they are associated with a living being whose love is infinite and eternal. And such is Christ.
4. There are some who would seek for Christ under one of these aspects or in one of these characters, but who do not care for the others.
(1) Thus, there are some who are anxious to have Christ as the way, but who stop at the entrance, instead of going on in the path. They are most anxious to have Christ for salvation; but they do not go on to establish themselves in the truth.
(2) Some are contented with the truth without the life, with their orthodox creed, their reverence for the Bible, their attendance at religious meetings. Such a formal religion is offensive to man, even as it is displeasing to God.
(3) Another class seek the life without the truth, led into this by a reaction against a stiff formalism or a frigid orthodoxy, or by an unwillingness to submit to any restraints. Persons are calling for a life which is to be independent of all the old forms of orthodoxy and of the letter of the Word of God. Of this I am sure, that the life which is not supported by Scriptural truth will be of a very uncertain and wavering and transient character. (J. Mc Cosh, D. D.)
The Way, the Truth, and the Life
1. Christ is the Way, for He recovers man from his godless wandering. The metaphor views man in the light of his practical obliquities. He is estranged by wicked works from the filial fellowship in which the life of Jesus Christ was unchangeably centred. A way is that which connects the distant and inaccessible. Traversed as is our land in every possible direction by the highways of commerce and civilization, we perhaps scarcely feel the force of this figure. Poor Livingstone, who waded waist deep through pestilential marshes for weeks, to die at last in a miserable hut by the lake shore; the traveller, who has to cut his way for hundreds of miles through tangled forest and jungle at the rate of half a mile a day; the emigrant, who has to cross the trackless alkali plain, and who may perish midway; the military commander, who had to carry his forces over mountains, some sections of which are almost perpendicular,--know how a well engineered path is the first condition of successful movement. A way is that which makes movement in some specific direction possible. Movement towards God is impossible without the work of Jesus Christ the Mediator. Jesus Christ brings together in His own person the two most distant objects the whole circle of the universe can contain, God dwelling in unapproachable light, and man wallowing in guilt, worldliness, transgression. Christ subverts and destroys the work of sin in human nature, and makes progress towards God possible to us once more. In Him the alienated are brought back into relations of gentleness, endearment, and obedience.
2. Christ is the truth, for He recovers man from his godless error. The metaphor looks upon man from his intellectual side. Men are estranged from God in their thinkings, alienated from the life of God by reason of the ignorance that is in them. Christ answers our intellectual need. He that hath seen Me hath seen the Father. Scientific truth puts us into intelligent relation with the world of established scientific fact. Historic truth puts us into intelligent relation with the facts that have determined the growth of particular types of government and civilization. Sociological truths puts us into intelligent relation with the facts that have moulded the social life of mankind. Jesus Christ puts us into intelligent relation with all the vital facts of Gods being and nature and government. He is the only possible word by which God can address Himself to a world of sinners. No intellectual activity, no induction of reason, no range of research can fill up this chasm in the mind of man. We can only know God as we give ourselves up to Jesus Christ, and suffer the energy of His spirit and presence to rule us. He is made unto us the wisdom by which we come to the saving knowledge of God. All knowledge that lies outside this sphere of contract with Christ is at the very best but adroit guess work.
3. Christ is the Life, inasmuch as He raises men from their godless insensibility and death. The ideas deepen as they succeed each other. Knowledge passes into life. This is life eternal, to know Thee, the only true God, and Jesus Christ, whom Thou hast sent. He stands forth in the midst of the universe to counterwork the disintegration and decay that set in when the tie binding all life to its first Centre was ruptured by transgression. Union with Christ, our everlasting Life, will guard against the shock and sting and disability of death. The man who is sailing under trustworthy captainship, and in company with genial friends, cut of one zone into another, is scarcely conscious of the lines of demarcation over which the ship glides. So with the man who lives and dies in fellowship with Christ. Throughout the months of summer, darkness is unknown in the latitudes of the far north. The rising and the setting suns blend their light without the hairbreadth of a shadow between. Tourists are all eager to visit the Land of the Midnight Sun. It seems to me that for the man who is vitally united to Christ, the event of death is very much like that. He sails through the quiet, solemn seas of the midnight sun, and before the light of the earthly life has quite gone the light of a nobler sunrise has come to blend with it. In the solemn crisis of transition, for the man who has become one with Christ his Life no darkness deepens, and the shadow of the grave marks the dayspring.
4. Christs words present a corrective to all distracted faith. He asks from His followers concentrated thought and attachment and expectation. They had sought a way outside Christ, though a way through whose mazes He was to guide them; a truth outside Christ, though a truth the exposition of which was to come from His lips; a life outside Christ, though a life of which His immortal reign was to be the seal and the defence. The purport of these words is, that they must seek their all in Christ. They must let their eye rest upon His person as the one centre from which all saving power, all teaching light, all quickening inspiration must come. Mark how in these words the Master leads on His disciples to faith in a Saviour unseen. The love of the disciples had been very apt to glide into an idolatry of Christs human form. But all this is to be corrected by the fresh events that are at hand. The text suggests a warning against all low and dishonouring views of the Saviours work and person. (T. G. Selby.)
The Way, the Truth, and the Life
I. I AM THE WAY. To what? To our eternal destiny. There are ends closer at hand than this which man, if left to himself, seeks before all other things--pleasure, fortune, glory, science. That is what the heathens ardentlydemanded of their gods; but never by a single word did Jesus Christ offer to lavish them upon men.
1. I know that when we speak of the higher aim of life, worldlings shrug their shoulders and smile; and a certain school, now in high favour, gravely affirms that we can neither attain it nor even so much as understand it. But I needs must know whither I go, and if I deem foolish the man who would fling himself in a railway train or embark upon a vessel without asking where the steam power or the breath of the wind is taking him, by what appellation shall I characterize those who allow themselves to be borne away in the voyage of life without knowing whether their destination is death or life?
2. But, says the sceptic, supposing a higher life is indeed reserved for man, how shall he know it? So many ways are open before us! How find out the right path? Not much science is required to discover which is the path to be preferred, of pleasure or duty, iniquity or justice, selfishness or sacrifice, pride or devotion, purity or corruption. And heathens themselves have understood this well. But how much more simple, and solemn has the question become since Christ said, I am the Way! To know if He speaks true, I have only to consider whither He means to lead me. What then is the end which He sets before me? It is the one, holy, just and good Being reigning over all beings: it is harmony governing the world, man loving man. Well, if that is the end towards which Christ would lead me, what need have I to argue further? Were I the most ignorant of men, I would instinctively understand that I must indeed tend towards this aim. Were I the most learned, what could I add to this ideal?
II. I AM THE TRUTH.
1. That is what greatly astonishes many of those who hear Him. They are willing to accept Christ as the instructor of souls. But if Jesus Christ had been nothing more than this, we instinctively feel that, after having guided men to the true God, He should have retired in the background and re echoed the words of the Forerunner: God must increase, and I must decrease. Others, and among these many of the noblest benefactors of mankind, have been compelled to speak thus. Aristotle, Copernicus, Newton, Bacon, Descartes might be unknown to us without this fact depriving their works of aught of their value. And in the religious order, knew we nothing whatever of Moses, David, or St. Paul, we would none the less be in possession of the genesis of the world, of the most heart-thrilling hymns and of the grand doctrine of grace. These men were the witnesses of the truth. This Jesus Christ has also been; but more than all this, and that is why He utters these words, which in the lips of Moses, David, or St. Paul, had been blasphemy: I am the Truth.
2. What is truth? It is the exact relation between two things. Thus a word is true when it corresponds perfectly with the fact or the idea it expresses; and arithmetical calculation is true when it gives accurately the results of a relation between two different quantities. Every truth, therefore, supposes a relation. Well, truth in religion will be the harmonious, and perfect relation between man and God. Now Jesus Christ has not only taught us what this relation is, but that He has realized it in His person. You ask what is the true religion. We point to Jesus Christ and answer: Behold it.
III. I AM THE LIFE.
1. Life, which is the most habitual and common of phenomena, is the most unfathomable of mysteries. Materialism, which triumphs today in so many schools, is stopped by this problem as before a brazen door forever sealed. The Eternal God alone calls forth life; I know the terrible objection, if God alone is the Author of all life, wherefore evil? To this the gospel answers that the world is not in a state of order, that evil has, from the origin, been the consequence of the improper use of liberty. But have you observed how closely the notion of sin and that of death are bound up together; have you remarked that the sublime promise of life is essentially reserved for that alone which is in harmony with the will of God? Consequently, strong is our faith, we are able to say to all the powers of evil: You shall not live forever. The gospel is the doctrine of life; earth has been visited by the perfect Being, and according to His own words: As the Father hath life in Himself, so hath He given to the Son to have life in Himself. Alone the Son of God hath life in Himself. Therefore can He say: I am the Life.
2. As Christ possesses life in Himself, He also brings life. Life alone can bring forth life. Christ came into a world which was literally dried up. What He did in Judea He has done in Rome, in the uncivilized world; what He did in olden time He is doing today; and whilst it remains a fatal law for these nations that civilization alone leads them to destruction, it also remains a certain and striking fact that civilization with Jesus Christ is able to transform and save them. But if Christ brings life to nations, it is by imparting it to souls individually. (E. Bersier.)
The movement of the ages
May it not be said that the movement of our age is towards life? I sometimes fancy that I can discern three epochs in the Reformed Churches corresponding in the main to those three mighty words, via, veritas, vita. The Reformers themselves no doubt laid the stress chiefly upon this first. It was on this Popery had gone most astray, obscuring the doctrine of justification by faith alone. The epoch following was essentially dogmatic when the doctors drew up systems of the truth. It was now indeed Christ as veritas! but the dogma taken alone led to coldness, dogmatism, sectarianism and formality. Happy will it be for the Church if, not forgetting the other two, she shall now be found moving on to the third development of Christ as the Life, which well regulate the two former aspects, while it consummates and informs them. The life must develop the individual, and on individuals the Church depends; for in Gods sight it is no abstraction. (J. Mackintosh.)
I am the Way
The Way
The most precious things lie in the smallest compass. Diamonds have much value in little space. Those Scriptural sayings which are fullest of meaning are many of them couched in the fewest words.
I. HOW JESUS CHRIST IS THE WAY AND HOW HE COMES TO BE SO. A way supposes two points--from which and to which.
1. Christ is the Way
(1) From the guilt of sin. The great difficulty was--How is sin to be put away? Some have hoped for pardon from future good conduct, but the payment of a future debt can by no means discharge a past debt. Some hope much from the mercy of God, but the law knows nothing of clearing the sinner of guilt by a sovereign act of mercy. Here is the way for the sinner to approach the Father. His sin is laid upon Christ, who became his substitute.
(2) The text is true concerning the wrath of God on account of sin. The way to escape from wrath is to escape from the sin which causes the wrath.
Now, when the sin of Gods people was moved from them to Christ, the wrath of God went where the sin went.
(3) There comes upon us, in consequence of sin, a deep and terrible depression of spirit. Christ is the way out of the sense of the wrath of God.
(4) But more, Christ is the way to escape from the power of sin. A man may break off some of his sins by his own unaided efforts. Still, sin dwells in fallen creatures. Who can bring a clean thing out of an unclean? But there is power which can deliver from the power of sin and make holy; it is found in Christ Jesus. The saints in glory overcame through the blood of the Lamb, and there is no other way of overcoming. The precious blood of atonement wherever sprinkled kills sin.
2. Christ is the Way
(1) To the Father. We hear talk of getting to God the Father by nature, but it is a ladder too short to reach the Infinite. It is only by Christ that we realize the Fatherhood of God. We are Gods children when we are created anew in Christ Jesus.
(2) To conscious acceptance with the Father. Made nigh by the blood of Christ.
(3) To communion with the Father. You do talk with God when you draw near in Jesus Christ. Truly, our fellowship is with the Father, and with His Son Jesus Christ.
(4) To resemble the Father. You imitate Christ, and so become like the Father.
II. WHAT SORT OF WAY IS CHRIST AND FOR WHAT SORT OF PEOPLE?
1. What sort of way. He is
(1) The Kings highway, the Divinely-appointed way from sin to the Father.
(2) An open way. If I am treading the kings highway I cannot be a trespasser there.
(3) A perfect way. It would not be complete unless it came down where you are. Where are you? Defiled by evil living? There is a road from where you are right up to the immaculate perfection of the blessed at Gods right hand, and that road is Christ. You think you have some preparations to make, some feelings to pass through, something or other to perform; but all you can do to make yourself fit for Christ is to make yourself unfit; all your preparations are but foul lumber--put them all away. Thou must come as thou art.
(4) A free way. There is not a toll bar all along the road. Whosoever wills to have Christ may have Him for the taking. He that will pay for Christ cannot have Him at all. If faith be in one respect a condition, it is in another respect a gift of God, and though we are commanded to repent, yet Jesus is exalted on high to give repentance.
(5) A permanent way. Not a way for Abraham, Isaac and Jacob, only, but for you; not for the apostles, and martyrs, and early saints, only, but for you. It is a way that never has been broken up, and never will be.
(6) A joyful way.
(7) The only way.
2. For what sort of people. For all sorts
(1) For wanderers.
(2) For backsliders.
(3) For captives.
(4) For the poorest of the poor.
III. HOW WE MAKE CHRIST OUR WAY.
1. How do we make Christ our way? As we make any other way our way: by getting into it.
2. In order to keep the way your own, all you do is to continue in it. The just shall live by faith, not by any other means. (C. H. Spurgeon.)
Jesus the Way
This word way may mean either one of two things--the road along which you must go to reach a certain place; or the thing that must be done in order to secure any particular end. When we think of heaven, Jesus is the way in both these senses. He is the road along which we must walk. He has done all that is necessary, in order that we may get there. The way of salvation through Jesus is
I. A PLAIN WAY. A paved street or a turnpike road, is a plain way. But if we are travelling over a sandy desert, or through a rocky country where there is nothing to mark the path, then we are in a way that is not plain. It is hard to find the way, and at every step, we are liable to get off the right track. The way of salvation in Jesus is easy to find and easy to keep, if we only ask God to help us in finding and keeping it. (Isa_35:8; Hab_2:2). The father of a little girl was once in great trouble on account of his sins. He lay awake, after going to bed one night, in fear and dread. His little daughter was sleeping in her crib beside his bed. Presently she began to move about uneasily. Papa, papa! she called. What is it, my darling? he asked. Oh, papa, its so dark! Take Nellies hand. He reached out and took her tiny little hand, clasping it firmly in his own. A sigh of relief came from her little heart. At once she was quieted and comforted. That father felt that his little child had taught him a valuable lesson. Oh, my Father, my Saviour, he cried, it is dark, very dark in my soul. Take my hand. So he turned to Jesus and trusted in Him. A minister had a son in the army. Tidings came that his son had been wounded and was not expected to live. On arriving there, the doctor said, He may die any moment. With a sad heart, the father went in. Oh, father, said the wounded man, the doctor says I must die, and I am not prepared for it. Tell me how I can be ready. Make it so plain that I can get hold of it. My son, said the father, do you remember one day, years ago, I had occasion to rebuke you for something you had done? You became very angry and abused me. Yes, father. Do you remember, after your anger had passed off, how you came in and threw your arms round my neck and said: My dear father, I am so sorry, wont you forgive me? Yes, I remember it very distinctly. Do you remember what I said? Oh, yes. You said: I forgive you with all my heart, and you kissed me. Did you believe me? Certainly. And then did you feel happy again? Yes, perfectly happy, and since that time I have loved you better than ever before. Well, now, my son, this is the way to come to Jesus. Tell Him, I am so sorry, just as you told me: and He will forgive you a thousand times quicker than I did. Father, is this the way. Why, I can get hold of this. And he did get hold of it and was soon happy. After awhile, the doctor came in. He felt the pulse of the wounded man, and said with surprise: Why, Colonel, you look better. I am better, doctor. Im going to get well. He got well; and he is living now, the joy and comfort of that father who made the way of salvation so plain that he could get hold of it.
II. A BROAD WAY (Mat_9:28; Rev_22:17). There was a poor sailor who had lived a very wicked life. Once, while far off at sea, it pleased God to awaken his conscience. Then he was in great distress. There was no one on board to tell him what to do. One night he lay in his berth, and in the dim light of the feeble lamp, he was reading the Bible. He came to Joh_3:16. He put his finger on the word whosoever,Whosoever, said he, that means anybody; that means everybody! Why, that means me! Then he turned in faith to Jesus, and He received him. He got into the broad way of salvation through this sweet word. One day a minister was visiting with a friend among some of the poorest of the population. He entered a wretched looking house. A rickety bedstead, a couple of broken chairs, the remains of a table, and a few pieces of earthenware on the shelf, made up all the furniture. In the middle of the room a miserable looking woman lay on the floor drunk. The minister said to his friend: Let us pray for her. They kneeled down and prayed that God would have mercy on this poor woman. She lay there still and stupid, and seemed to take no notice. They went away. Some months after the minister was going again through that part of the city. A well-dressed, respectable-looking woman came up and spoke to him. Do you not remember some months since praying over a woman who lay drunk on the floor? I do. Well, sir, I am that woman. I was respectably brought up by Christian parents. I married; but after awhile my husband died, and left me with three children in utter poverty. I saw no way of support but by my own shame. Then I took to drinking to drown my sorrow. I was at the lowest point of sin and misery when you stopped and offered that prayer. It saved me. It made me think of my dear mother, now in heaven. And, by Gods help, I hope yet to loin her there. Oh, it is a broad way of salvation that can take in such poor wretched creatures as this! A gentleman was sent for once to visit one of his class, a newsboy, named Billy, who was very ill. As he entered the room, Billy said: Oh, captain, Im mighty glad to see yer. What can I do for you, my dear fellow? I wanted to ax yer two questions. Did you tell us the other night as how Jesus Christ died for every feller? Yes, Jesus Christ tasted death for every man. Good! said Billy: I thought so. Now did you tell us as how Jesus Christ saves every feller that axes Him? Yes, said his friend; Everyone that asketh receiveth. Then I know, said Billy, with a feeble but happy voice, That He saves me because I axes Him. The teacher paused to wipe away a tear from his eye. Then he stooped down to speak to the boy. But Billys head had dropped back on his pillow of rags, and his happy spirit had gone to Jesus.
III. A NARROW WAY. It is a broad way, because the greatest sinners may come into it, and any number. It is a narrow way, because when sinners come into it they must leave all their sins behind (Mat_7:13).
1. There is a vessel lying at anchor, It can make no progress while the anchor holds it. It may rise and fall, as the tide rises or falls; but it cannot move away. And just what the anchor does to the vessel, one sin, one wrong thought or feeling indulged or allowed, will do for the Soul. It will keep it from going on in the way of salvation.
2. A lady once was led to see that she was a sinner. The thought of her sins made her feel very unhappy. The difficulty was just here. She had been a very charitable woman, and wanted to trust in part to good works. One night, after weeping and praying in great distress, she went to bed. In her sleep she dreamed that she fell over a dreadful precipice. In falling, she caught hold of the branch of a tree. In her terror she cried out: Oh, save me, save me! She heard the voice of Jesus saying: Let go that branch, and I will save you. But she was unwilling to loose her hold. Again she cried: Oh, save me! The same voice said: I cannot help you while you cling there. At last she let go, expecting to be dashed to pieces. But, instead of this, she found herself caught in the strong arms of her Saviour. In the joy of feeling herself safe, she awoke. And so in her dream she had learned the lesson which she had failed to learn in her waking hours. She saw that the way of salvation was too narrow for her to carry any of her good works into it.
IV. THE ONLY WAY. Some people think that there are a great many ways to heaven, and that one of these is as good as any of the others. What does God say about it? (Isa_43:11; Act_4:12). No one can ever get to heaven who does not go there through Jesus Christ. Many will go to heaven without knowing how they get there. But they will find it was Jesus alone who brought them there. A little girl was very ill. She asked: Papa, does the doctor think I shall die? With a very sad heart, her father said: My darling, the doctor is afraid you cannot live. Then her pale face grew very sad. She thought about the dark graves, and her eyes filled with tears as she said: Papa, the grave is very dark. Wont you go down with me into it? With a bursting heart, her father told her he could not go with her, till the Lord called him. Papa, wont you let mamma go with me? It almost broke that fathers heart to tell her that, much as her mother loved her, she could not go with her either. The poor dear child turned her face to the wall and wept. But she had been taught about Jesus, as the Friend and Saviour of sinners. She poured out her little heart to Him with a childs full faith, and found comfort in Him. Soon she turned again to her father, with her face all lighted up with joy, and said: Papa, the grave is not dark now. Jesus will go with me. But Jesus is the only one who can do this Psa_23:4). Some years ago there was a distinguished lawyer, who had an only daughter, the light and joy of her fathers life. The mother of this young girl was an earnest Christian woman. She had tried to teach her child that Jesus was the only way of salvation. But her husband was an infidel. He had told his daughter that we could get to heaven without the help of Jesus. This daughter loved and honoured both her parents; but as her father told her of one way and her mother of another way, she could not make up her mind which of these two ways was the right one. At the age of sixteen she was taken very ill. One day, she said to her father with great earnestness: Father, I am going to die. What must I do to be saved? My mother has taught me that the only way of salvation is in Jesus Christ. You have taught me that we can be saved without Jesus. Shall I take my mothers advice or yours? The strong man was deeply moved. After a while, he came to the bedside of his daughter. He took her pale, thin hand in his, and said slowly but solemnly: My darling daughter, take your mothers way. Here is a ship at sea. She has been overtaken by a dreadful storm. Her masts are broken, her sails are rent. She has sprung a leak, and now the pumps are choked, and can no longer be worked. The water is rising. It is very evident that she cannot be kept afloat much longer. There is only one way left to the poor sailors for saving their lives? What is that? It is to take to the lifeboat. And we, as sinners, are just in the position of such a storm-tossed wreck at sea. Jesus is the lifeboat. (R. Newton, D. D.)
Christ the Way
We could never rejoice in this His way, if He merely stood in the way as a sign post, or went before us as a Guide. God be praised, our Jesus is not only Counsellor, but mighty as well; and not mighty only, but Mighty God! (Isa_9:6). If He is as a sign post, He is one with living arms; for He receives us to Himself, from His Cross He draws us up to Himself, He lifts us upon His shoulders; in short, He is Himself the way, the new living way, which, like a full flowing river, bears along our little hark, and brings it to the ocean of a blissful eternity. Conrad Rieger sets before us Jesus as the way, thus: Where is the man who will give himself to another to be his way? If the king could not cross over a dyke, and were to say to one of you, Lay thyself in this dyke to make a bridge that I may cross over upon thee, where is the meanest subject in the land who would consent to do it? But what no man would like to do for another, that Jesus does for us all. (R. Besser, D. D.)
Christ the way to God
I. IN WHAT RESPECTS IS CHRIST THE WAY?
1. As a Teacher. He came into a world that was filled with error and falsehood. Everywhere men were groping in the dark, following blind leaders. And the Saviour affirmed, I am the Light of the World. I am the Truth. All spiritual truth is associated with Christ, because it proceeds from Him and terminates in Him.
2. As a Mediator. Many can see that Christ is the Way as a Teacher, but not as a Mediator. But if Christ be a Teacher, and nothing more, then He rather shows the Way, than is the Way. Between man and God there stretches a wide gulf which sin has opened. Amidst the many expedients which man vainly devises, the Saviour interposes and becomes the one Mediator between God and man.
3. As such
(1) He intercedes with us, and beseeches us to be reconciled to God.
(2) He intercedes with God. For this the Saviour is fitted because of His atoning work. He entered into the holy place, neither by the blood of goats and calves, but by His own blood. Having, therefore, brethren, boldness to enter, etc.
(3) He receives and bestows upon us the Holy Spirit. If man is to come to God it must be as a new creature that he comes.
II. Some of THE CHARACTERISTICS OF THIS WAY.
1. Truth. Immediately our Lord adds, I am the Truth. From the Fall until now the human mind has been in matters of religion avaricious of error. Now, amidst the many ways which men have invented, Christ presents Himself as the true Way--the Way which God provides, and which Scripture reveals. What other way so commends itself to an enlightened reason as this.
2. Purity. False systems of religion must accommodate themselves to mans frailties, and enable him to compound for his sins; it is only the gospel that presents a pure and perfect standard.
3. Happiness and security. Emphatically may it be said that it is a way of peace. But can you affirm this of those methods of salvation which man has invented? Blessed is the man whose sins are forgiven. Safe as well as happy!--for as this is allying way, all who walk in it participate in that eternal life which it bestows (Isa_35:8-10). I think of every imagethat can suggest this security, but they all fail adequately to shadow it forth. I think of Noah sheltered in the ark; of Lot, plucked as a brand from the burning; of the criminal pursued by the officers of justice reaching the Temple; of the man slayer in the city of refuge. There is no condemnation, etc.
4. Simplicity. What can be plainer than this promise, He that believeth, shall be saved; or than this invitation, Come unto Me, all ye that labour, etc.; or than this assurance, Him that cometh unto Me, I will in no wise cast out; or than this command, Look unto Me, all ye ends of the earth, and be ye saved?
5. Exclusiveness. There is no other name, etc. (H. J. Gamble.)
Make sure that you are in the right way
When I was at Fall River, I was obliged to rise at four oclock in the morning to take the train. I took my carpet bag in my hand, and ran, but was in trouble lest I might be running directly from the cars, instead of towards them. There was not a person in sight; but I saw a light in one upper window. A watcher was there. I rang the bell, and asked information as to my way. It was given. I was about right--only needed a little help, and now, knowing that I was in the right way, I did run. A bird might have counted it doing well to keep up with me; for I expected every moment to hear the bell, and the rushing off of the train, and then I should be there, and my people without a sermon on Sunday. Only let me be sure that I was in the right way, and I was willing to run. So says the Christian, Only let me be sure that I am on my way to heaven, and there is nothing that I am not willing to do or to bear. Well, if you are so earnest, know that Christ is the Way; and if you are desirous to cast away all that shall hinder your race, I think that you need not doubt that you are already in it. (H. W. Beecher.)
Christ the only way
Mrs. Bennet, wife of John Bennet, minister of an Independent Church in Cheshire, the day before she died, raised herself into a very solemn attitude, and with most striking emphasis, delivered, in the following language her dying testimony to the truth as it is in Jesus: I here declare it before you that I have looked on the right hand and on the left--I have cast my eyes before and behind--to see if there was any possible way of salvation but by the Son of God; and I am fully satisfied there is not. No! none on earth, nor all the angels in heaven, could have wrought out salvation for such a sinner. None but God Himself, taking our nature upon Him, and doing all that the holy law required, could have procured pardon for me, a sinner. He has wrought out salvation for me, and I know that I shall enjoy it forever.
The way to our wishes
Thomas was the spokesman of the disciples for the moment. The Saviour speaks to them and to us as if we were anxious to get a glimpse of a particular person, and to go to a particular place. Are not these longings strong and deep in the heart of humanity? Is not science itself in search of the Father? Is it not trying by every means in its power to get up to the Great First Cause? And does not superstition unite its sighs with those of science? When it makes its idol and falls down before it, is it not trying to bring God within the bounds of visibility? And is not Pantheism in pursuit of the same object? God everything, and everything God. Deeper still is the desire in the heart of the Church. Now Christ says, I am the Way. Would it not be wonderful if it were otherwise, if there were no way? We see on all sides provision made for the wants of our nature, for the gratification of the wishes of our hearts. Are we to believe that the desires which we have for the highest and noblest and holiest of all things are to be made exceptions to the rule?
I. CHRIST IS THE WAY BY WHICH THE GREAT FIRST CAUSE, THE FATHER OF ALL, HAS BEEN BROUGHT WITHIN THE RANGE OF HUMAN VISION IN A REAL PERSONAL FORM. His attributes are evident from His works. Holy men of old were permitted to hear His voice sometimes, and to behold symbols of His presence. But the Lord Jesus made the eternal God visible to the eye of man in human form--In Him dwelt all the fulness of the Godhead bodily. And that was the only way in which He could be manifested personally to the eye of flesh. Mortal man could not go up to God where He is. The only alternative was, that God should come down in the fashion of a man. In no other nature could He convey a complete conception of His character to the mind.
II. CHRIST IS THE WAY BY WHICH MAN GETS UP TO GOD, AND DWELLS WITH HIM AT LAST IN HIS HOUSE. When we were bearing our own sins, we dreaded Him; when He is placed before us bearing our sins, we are attracted to Him, and take hold of Him with our whole heart, as His heart took hold of us when we were perishing. When we are drawn to Him we partake of His nature as really as He partook of ours. His Spirit flows into us, and all that is good is quickened and strengthened in us, so that an affinity is established between us and Him, just as an affinity had been previously established between Him and us. If I be lifted up, I will draw all men unto Me. His people seek the things which are above, etc. Our citizenship is in heaven. When the souls of His people are loosed from their bodies at death they go up to Him. And the bodies of believers, as well as their spirits, will be drawn up to Him at last. And so we shall be ever with the Lord. (W. Simpson.)
The way to the Father
We hear much of the Fatherhood of God, and cannot hear too much if the doctrine be truly stated. It is not a new doctrine. The heathen knew something of it; it is in the Old Testament, while it is the very substance of the New. Only in the latter, what heathenism never knew, and what the Law and the Prophets only taught imperfectly, God is our Father in the Eternal Son. This distinctly Christian doctrine is declared in our text
I. POLEMICALLY. It protests against certain religious teachings which contravene it. Throughout His ministry Christ was in conflict with men who held a false doctrine of the Fatherhood of God.
1. There were those who represented God as though He looked on His human offspring with a complacency which winked at all moral distinctions. The Supreme Father looked upon all with equal indifference. In opposition to this Christ taught that man was estranged from God through sin. He had lost the knowledge of God and was spiritually dark; the favour of God and was guilty; the image of God and was corrupt; the life of God and was dead in trespasses and sins; and that men could only secure the prerogatives of sonship by intervention from without. There are those today who teach the old doctrines of a philosophical Sadduceeism. Christianity challenges them. Appealing to Christs credentials as a Teacher sent from God, it proclaims to the world that God hath given unto us eternal life, and that this life is by a Mediator whom He hath ordained. There is no absurdity in the doctrine. Who but God can determine how we may most fitly come to Him? And as the Mediatorship is actually constituted, what lessons touching Divine love and holiness, and human helplessness and dignity, does it not pour into our ears.
2. But Christs ministry did battle even more keenly with those who held that God was their Father through mediatorship. Angels, Abraham, Moses, saintly pedigree, holy observances, etc., were their mouthpieces with God, and stepping stones to immortality. Christ told them they carried a lie in their right hand; that there was but one Mediator--Himself. Alas! we have the doctrine of the Pharisees too. Men are heard proclaiming that the prayer of a disembodied saint, the magic of a Christian rite, etc., have the stupendous power to join heaven and earth together. The New Testament pronounces all this to be falsehood. Our alms, deeds, lastings, communions, baptisms, etc.
these bridge the gulf between us and God I
What does a man think of himself, what does he think of God, who takes up with such a hypothesis?
II. DOCTRINALLY. Taken with its context, the text is the summary and index of a most large and precious Scripture teaching. How do men come to the Father through Christ? Necessarily the Person, character, and history of the Mediator will have much to do with the nature and method of His mediation. Who the Mediator was let John tell us (chap. 1), and His character and history let him and his brethren tell. With these facts in view men have held that the value of Christs mediation consists in the energy of the truth He taught, and the force of His example. Others explain that by His perfect fulfilment of the will of God as our representative, He became so acceptable to God, that by reason of what He did God is now the loving Father of us all, and in Him all men are already virtually, and will be by and by actually justified and glorified. Now both these theories mistake the entire basis, method and scope of Christs Mediatorship, which is essentially an economy of holy law, in which God and man sustain not simply the relations of Father and Son, but those of moral Governor and rational and responsible creature. According to Scripture
1. Christs blood has made satisfaction in law to Divine justice for the sins of all mankind, by virtue of which sin is expiated, and all men through personal faith may find mercy and acceptance.
2. As the recompense of the Redeemers passion. God gives to the world by Christs hands His Holy Spirit, by whom assurance of pardon is given, and new birth to righteousness.
3. Under the reign of Christ believers are protected from the evil that is in the world; subjected to providential discipline, and furnished with strength to do the will of God and make their way to everlasting life.
III. EVANGELICALLY AND PROMISSORY. Men can only come to God by Christ; but by Him there is free access for every soul. To come to the Father is
1. To know God.
2. To be the object of the love of God.
3. To be with God forever.
Conclusion:
1. The words illuminate the widest possible area of religious truth. God is and always has been, whether as Creator, Preserver, Redeemer, the Father of men through a Mediator.
2. Within a narrower circle, Christs doctrine lays down broad lines of duty and privilege for the Church of God. Let no false charity presume to enlarge what God has straitened. It is at the Churchs peril that it dares to cripple mans evangelical liberty.
3. The text speaks with a gracious but authoritative voice to every hearer of the gospel.
(1) Do not hope to find God without Christ.
(2) Do not treat Christ as though His Mediatorship was inadequate.
(3) Let no man despise or neglect the Mediator, How shall we escape, etc. (J. D. Geden, D. D.)
Christ the only way to the Father
Not long ago, two little children rambling from home over a wild and dangerous part of Dartmoor, lost their way. Utterly unable to find the right path, they sat down, and cried bitterly. And what did you do next? was the question put to them afterwards. I said, Our Father, answered the boy, and sister said, Gentle Jesus. Then they made another attempt, and discovered a moorland road which led them safely home. Surely the conduct of those little ones, lost on the moor, has a lesson for us. If any of us have wandered from the right way, and lost sight of our Fathers House, and fallen among the dangers of a sinful world, what can we do better than shed tears of sorrowful repentance; what can we do better than cry to Our Father and Gentle Jesus? (H. J. W. Buxton, M. A.)
Christ the only way of approach to the Father
I. To come UNTO THE FATHER MUST BE REGARDED AS THE CHIEF CONCERN OF MAN.
1. The nature of this coming to the Father. It is
(1) To obtain an accurate acquaintance of His character and His will. We are said to be distant from an object when we are ignorant of it. In the Sacred Writings, on the one hand, ignorance of God is mentioned as being a crime; and, on the other, to attain an accurate acquaintance with Jehovah is the highest human blessing. It is, therefore, desired for men that they may have the spirit of wisdom and of revelation in the knowledge of God and His Son.
(2) The enjoyment of reconciliation with Him. Reconciliation was the grand theme which Christ preached, as well as the grand work which He came to accomplish.
2. The importance of thus coming to the Father. Adopting the most general assumption that God is the Governor, and that man is a subject, and that the sanction by which the government of God is vindicated, over the retribution of eternity, then it must follow that nothing can be of importance at all compared to the attainment of a state by which the infliction of the Divine anger may be avoided, and by which the enjoyment of the Divine favour may be secured.
II. THE WORK OF THE LORD JESUS AFFORDS A METHOD BY WHICH MEN MAY COME UNTO THE FATHER. In the whole of the series of verses, with which the text is connected, our Saviour speaks of Himself as being one who had been introduced for the purpose of accomplishing a work, through the agency of which man might be made possessor of all that is desirable in the state we have endeavoured to describe. Let us notice
1. The nature of the work which our Lord Jesus has accomplished.
(1) Christ is invested with the office of a teacher. One object of His incarnation was to remove those awful shades of ignorance which had overshadowed the nations of the earth; and to inculcate all those principles of spiritual truth which were necessary for man to know and believe.
(2) But we must contemplate the work of our Lord as that which also furnishes a positive atonement for sin.
2. The extent to which this work is intended to be applied. The merit of the work of the Saviour is intrinsically sufficient for the world. The means of access and acceptance with God, under the Levitical dispensation, were restricted to a small nation; but under that dispensation of grace and truth, which came by Jesus Christ, it announced that the party walls were to be broken down, and the distinction of Jew and Gentile known no more; and that whomsoever, of any age, nation, rank, or character, would come unto the Father through the work of the Son, should find in the work of the Son a ready plenitude of Almighty energy and grace. There is no limit to that promise--He that cometh unto Me I will in no wise cast out.
III. TO COME UNTO THE FATHER, EXCEPT THROUGH THE WORK OF JESUS, IS PERFECTLY AND ETERNALLY IMPOSSIBLE.
1. No other being possesses the characteristics which are possessed by our Lord Jesus, and which are necessary to constitute a sufficient mode of access to the Father. For, what is Christ? He is God, and He is Man. The way to God would be shut if it were not for the humanity of Christ; the way to God would be imperfect if it were not for the Divinity of Christ. Humanity is what gives to the work of the Saviour adaptation; Divinity is what gives to the work of Christ efficacy, plenitude, and power.
2. The Sacred Writings distinctly and solemnly declare that the work of Christ, as the Medium of access to the Father, stands exclusive and alone. Neither is there salvation in any other, etc. Other foundation can no man lay, etc. Conclusion:
1. Have you come to the Father?
2. Will you come unto the Father? (J. Parsons.)
Christ the only means of access to the Father
The passage implies
I. THAT IT IS A PRIMARY DUTY OF ALL INTELLIGENT BEINGS TO COME TO GOD. God is the Father of all spirits, of all beings, to whom He has given an intelligent nature, on whom He has conferred moral capacities. From that very circumstance it is their first and positive obligation, and will constitute their happiness to come to Him, i.e., to have constant intercourse with Him. There is something solemn and impressive about it. To come into contact with the eternal and infinite mind! We feel strongly when we have a prospect of coming into contact with some eminent person. But everything falls short of the idea of coming into the presence of God. And then to have a proper idea of our responsibility, and our being constantly under His eye--and yet it is our primary duty to delight in this, and to do it.
II. THAT THERE IS A VERY REMARKABLE SINGULARITY ABOUT THE WAY IN WHICH MAN IS TO COME TO GOD. No man cometh unto the Father but by Me. Anything like that was never uttered in heaven. It never was uttered, and never will be, in any world in which the beings continue to be just as they proceeded from the hands of God. They delight in constant intercourse with God. Why is this? Worlds that have never fallen are in a state of natural religion. With respect to us who have fallen, if we come to God we must come in a particular manner. And the singularity of this arises from our guilt. God is to be viewed by us not merely as God, but as a God whom we have offended. And, therefore, there is some process required to mark our circumstances, both upon Gods part and upon ours. And the peculiarity of the thing as revealed in Scripture is, that we are to come to God, through a Mediator, and to plead the work and sacrifice of the Lord Jesus Christ, and to ask the forgiveness of sin, in the consideration of that reason. Now all just wows of religion rest upon this foundation. The Deist rejects revelation and a mediator altogether, because he looks abroad on the face of the world, and he thinks that nothing more is necessary to come to God but some prayer and some expression of penitence. Then, again, some men reject the idea of the Divinity and sacrifice of Christ, and think it is enough to come to God, as professing to receive the truth of Christ. These views result from very inadequate impressions of the holiness and majesty of God and of the nature of sin, and of that kind of medium which is represented in the New Testament as the way into the presence of the holiest of all.
III. THAT IN COMING TO GOD IT BECOMES US TO HAVE RESPECT TO THE MEDIATOR, AND TO COME ON THE SPECIFIC BUSINESS FOR WHICH HE IS APPOINTED. Only imagine that one of your children, or several of them, had deeply and grievously offended you. Or imagine the case of a monarch, against whom a certain portion of his subjects had rebelled. Imagine, in either of these cases, that some kind and gracious and affectionate declaration of readiness to forgive on certain conditions and in a certain way. And just imagine that either the child, or the subject should dare to come into the presence of the parent or of the sovereign, unconcerned about the matter wherein they had offended. Imagine that your child, without adverting to the circumstances of his actual offence, and of your displeasure, and to the plan which you had designed by which reconciliation might be effected between you--that your child came and praised the properties of your character, and rejoiced in the genuine affections of your nature, and the principles of your behaviour, and praising your heart, or your hands, or your head. Or conceive of the subjects entering the presence chamber of their monarch, and that without adverting to the proclamation that had been made, they should come and unite together in some manifestation of their feelings with regard to his government and his reign, and the happiness of his subjects; never once referring to the business on which they were supposed to come. Would there not be something monstrous in all this? And do you not perceive that the child would increase his offence, and that the subjects would add something like ingratitude and contempt to their rebellion? There are many who just treat God in this way.
IV. THAT IN COMING IN THE WAY THAT HAS BEEN POINTED OUT WE HAVE EVERY ENCOURAGEMENT; AND WE SHALL FIND IT TO BE SUFFICIENT. We shall have a welcome, and shall surely receive whatever is requisite to ensure for us happiness and satisfaction. No man cometh unto the Father but by Me. But whoever cometh I will in no wise cast out. And the reason why you do not enjoy all this is, because you will not.
V. THAT THOSE WHO COME TO GOD BY THE MEDIATOR, AND THEY ONLY, ARE PREPARED FOR DWELLING WITH GOD HEREAFTER. It is not enough to die, and be happy, as some people seem to imagine; you may die and be damned--the Bible says so.
VI. THAT THIS SUBJECT IS EXCEEDINGLY FORGOTTEN AND NEGLECTED BY MEN.
1. There are many men who never come to God at all. They never come in any way; they never think of it.
2. There are others who come to God, professedly, but in the wrong way. They do not come to the Father by the Son.
3. There are others who neglect the spirit of this declaration. They profess to come in the right way; but the particular exercises, and the positive enjoyments of religion, are to them an end of itself. (T. Binney.)
Truth
The Truth
Christ is the Truth
I. IN THE HIGHEST SENSE of that word. Some by the word mean literal accuracy of speech, some a restricted class of theological truths; others some philosophical theories. We use the word to denote the whole sum of Christianity as revealed in the person, teaching, and life, of Jesus; the final test and appeal to which all religious and moral truth must be referred; eclipsing all by its glory, overtopping all by its majesty, swaying all by its authority, and determining all by its decision.
II. THE SAVING TRUTH. A few simple facts and doctrines constitute the main features of our religion. They exhibit the Divine law broken by mans transgression. They proclaim the eternal justice condemning man. Man is guilty, and therefore condemned; depraved, therefore impotent; hopeless, therefore wretched. This, then, is the mystery of godliness: the Christ, who is the sinless one, became the representative and the surety of the sinful, obeyed the law we had broken, endured the penalty we had deserved, is gone to heaven to shed down on our hearts the influence which alone can renew and sanctify. By faith we are united to Him. Thus we are cleansed from our transgression, justified from all condemnation, made partakers of the Saviours Spirit, destined to the Saviours glory.
III. INCOMPARABLY THE MOST IMPORTANT OF ALL TRUTH. No error can be harmless; every truth must have its use; yet it is equally evident that all truth is not of the same importance; but this is the central, all-pervading truth. If we diverge here, we can only go further and further astray. It is in spiritual science what the law of gravitation is in physical science. Other truth will affect your intelligence, your conscience, your luxuries, your civilization your personal freedom; but this affects your soul, your conscience, your character, your eternity.
IV. TO CONTRADICT AND REFUTE THE WORLDS FALSEHOOD. The first temptation was a lie; and ever after that time men were deceived. Thus it came to pass that history, with a slight substratum of fact, became little else than a tissue of fables; philosophy, notwithstanding its high pretensions, became for the most part a mere logomachy or imposing sophism; poetry was employed to dazzle the imagination, to blind the understanding, to decorate the vices; while religion, which, above all things, ought to be the unadulterated truth, became the most complicated and abandoned lie; till Christ stood in the deluded world, and confronted all its delusions, and said, I am the Truth. But since then even the gospel has been perverted. We have need incessantly, therefore, to refer to the first principle; to correct everything by this, I am the Truth.
V. NOTWITHSTANDING THE INDIFFERENCE THAT MEN GENERALLY MANIFEST IN RELATION TO IT. I know of nothing which men are so reluctant to honour. If, indeed, you will lower its tone and destroy its vitality; if you will represent it as a philosophy amenable at the bar of man, and class it as a speculation with all other speculations it will be tolerated.
VI. NOTWITHSTANDING THE WORLDS HOSTILITY. Thus hostility has put the seal to the declaration. Had it not been mighty, it would never have awakened that hostility; had it not been right-hearted, it would never have dared it; had it not been immortal, it would never have survived it; but having awakened, dared, and survived it, in the person of Christ, and in His truth we see it, as if it came direct from heaven, bearing this testimony before all unequivocally and unshakingly, I am the Truth.
VII. AS THE POWER ULTIMATELY TO SUBDUE THE WORLD. Great is the truth, and shall prevail. The thoughtful of all parties assent to that; the mistake is that men should so hastily conclude that the truth is with them. Even they who are engaged in the worst of enterprises wish to have the truth on their side, and labour to have it appear that it is so. And why? Because truth is of God; the man who knowingly goes against it feels he is struggling with Omnipotence. When men see error with their eyes open the spirit shrinks away from it. And if Christs doctrine be not true it must perish; all the learning, and power, and skill, and genius, of the universe cannot save it from the perdition it deserves; but Christ cannot be defeated so long as this text is true. Christs people cannot be defeated so long as they can say, We are in Him that is true. Living in Him; the Church is founded upon a rock, and the gates of hell cannot prevail against it. Remember
1. That though this truth is set before you, it will never be yours but in the exercise of deep humility.
2. That fully to enter into this truth you must possess the spirit of Him from whom it comes.
3. That this truth is Divine in its origin, and intends to be saving in its result.
4. Take it with you as at once your defence and your law. (J. Aldis.)
Jesus, the Truth
It is a truth in arithmetic that two and two make four. It is a truth in geometry that the shortest distance between any two points is a straight line. Certain facts are truths of history. And what we are taught about God or heaven are truths in religion. But Jesus has so much to do with our religion, that we sometimes put His name in place of the word religion, and say of a certain doctrine that it is a truth in Jesus. And this is what Jesus means when He says: I am the Truth. The truth in Jesus is the best of all truth, because it
I. SANCTIFIES OR MAKES US GOOD. The model of goodness is the example of Jesus. There is node like Him in heaven, in the earth, in any other world. He is the chief among ten thousand, and altogether lovely. And that which helps to make us like Jesus is the very best thing in the world for us. It is the truth the Bible teaches us about Jesus, which makes us Christians in the beginning. And then it is only by knowing more of this truth that we grow in grace, or become better Christians.
II. SATISFIES AND MAKES US HAPPY. When you are hungry you have a very disagreeable feeling, and nothing will take it away and make us feel comfortable, but substantial food. But the hunger of the soul is harder to bear than the hunger of the body. Suppose you go to a person, whose soul is in trouble on account of some great sorrow or sin, and try to comfort him by telling him one of the truths in arithmetic or geography. You say to him: Dont be troubled; two and two make four; or the sun rises in the east and sets in the west. Do you think that would satisfy him, or do him any good? None whatever. But suppose that, instead of this, you tell him, and he believes, about the truth as it is in Jesus. This is the food that this hungry soul craves. The Princess Elizabeth, daughter of Charles I, lies buried in Newport Church, in the Isle of Wight. A marble monument erected by Queen Victoria shows, in a very touching way, what her feelings were about the matter of which we are now speaking, at the time of death. During the time of her fathers troubles, she was a prisoner in Carisbrook Castle. She was alone, separated from all the friends and companions of her youth, and lingered on in her sorrows, till death came and set her free. She was found one day dead in her bed, with her Bible open before her, and her finger resting on these words: Come unto Me, all ye that labour, and are heavy laden, and I will give you rest. And this is what the monument in Newport is intended to show. What a sermon in stone that monument preaches! To everyone who looks at it, it seems to say: Riches and rank cannot make you happy. Jesus only can satisfy the soul.
III. SAVES US. But this is what no other kind of knowledge will or can do. You may know all about arithmetic, geography, history, etc., and this knowledge may be very useful to you in the business of this life, but it will not be of the least use to you in trying to get to heaven. If some poor soul, distressed about his sins, should come to you and ask the question: What must I do to be saved? you would find nothing in all those studies that would be the least help to you in answering that question. But, if you only know what the Bible teaches about Jesus, you will be able to answer this question in a moment. It is the truth in Jesus alone which shows us the way to heaven. Some years since, a respectable-looking person said to two collectors for the Bible Society, I belonged to a company of pickpockets. About a year since, two of my companions and myself were passing by a church. It was the anniversary of the Bible Society. Seeing so many there, we thought it would be a good chance for us to carry on our wicked business. The Ten Commandments, in large gilt letters, were on the wall behind the pulpit. The first words that caught my eye were: Thou shalt not steal. In a moment, my attention was arrested. I felt as if God were speaking to me. My conscience troubled me, and my tears began to flow. As soon as the meeting was over, I hurried away to a distant part of the city, where no one knew me. I got a Bible, and began to read it. It showed me what a great sinner I was; but it showed me also what a great Saviour Jesus is. I prayed to Jesus with all my heart. He heard my prayer. Please accept five guineas, and may God bless you in the good work you are doing. The late Dr. Corrie, bishop of Madras, in India, was a chaplain there for some time before he was made bishop. At that time, no translation of the Bible had been made into the language of that country. To help in scattering a little light, he was in the habit of translating striking passages of Scripture on little scraps of paper, and having his servant distribute them at his door every morning. Twenty years afterwards a missionary at Allahabad wrote to him: I have lately visited a Hindoo, who came to this place in ill health. I was surprised to find that he was not only a Christian, but a Christian with a very clear knowledge of Jesus, and of the way in which he saves the souls of His people. How is it, my friend, I said to him, that you understand so much about the Scriptures? You told me you never saw a missionary in your life, and never had anyone to speak to you about the way of salvation? He answered this question by putting his hand under his pillow, and drawing out a parcel of well-worn ragged bits of paper, and saying: From these bits of paper, which Sahib Corrie used to distribute by a servant at his door every day, I have learned all I know about the religion of Jesus. I have read them till, as you see, they are almost worn out. All I know about Jesus they have taught me; but what I do know of Him is worth more than all the world to me. It has saved my soul. (R. Newton, D. D.)
Christ, the Truth
We do not wonder to find Truth made the centre bit of the arch. For truth, wherever it is, holds everything together. It is the integrity of a man which gathers up the man, and gives a unity to his character. Take away truthfulness, and all his virtues, if he have any, fall to the ground. In like manner, the Truth of Christ is the cardinal point of all the strength of Scripture. Therefore, Christ placed it in the middle. For the same reason, in the figurative dress, both of Christ (Isa_11:1-16), and of the Christian (Eph_6:1-24), Truth is the girdle--that which binds up and knits the power of the man. Consider
I. TRUTH WAS AN ATTRIBUTE ABOVE ALL OTHERS, ESSENTIAL TO THE OFFICES WHICH CHRIST UNDERTOOK TO FULFIL.
1. As Witness. In this character, He came from heaven to reveal and testify to men the invisible things of another world. But what is a witness without truth?
2. As the Substance of that of which the whole of the Old Testament was the shadow. But the substance of anything is the truth of anything. Therefore Christ is Truth.
3. As the Founder of a faith very different from all others which ever appeared upon this earth, Its precepts are the strictest--its doctrines are the loftiest--its consolations are the strongest. Now what intense veracity did all that require in Him who propounded such a thing! If one iota or any word of His should ever fail, what would become of the whole gospel, of which He was the Author?
4. As His peoples Righteousness. Truth had died out of the earth, when Christ came to re-make truth, to be Truth. But what must be the truth of Him who was to be the Truth of all the whole world?
5. As Judge.
II. HOW DOES CHRIST BECOME TRUTH?
1. He is natures truth. The earliest record that we have of Him is, that He was that Wisdom which dwelt with God when He made the worlds--that Word by which all things were made. Therefore, all things whichare now in the world were first ideas in the mind of Christ. And there they lay, until His willing it gave those ideas their form, and they took the material substances with which we are conversant. That is the only idea we can form of creation.
2. He is the Truth of God. God is a Being of perfect love. And yet, God has announced, that every soul that sins shall perish. Can you reconcile it? And yet, if two attributes of God cannot be reconciled, where is Gods truth? In Christ the justice is satisfied that the love may be free.
3. He is mans Truth. There are three empires of truth.
(1) The intellectual. I doubt whether any mind ever attains the highest order of intellect without an acquaintance with Jesus Christ. For if everything took its rise, as we have seen, in the mind of Christ, then the true science of every subject must revert to Christ.
(2) Moral. It is very certain that in proportion as nations have departed from Christ, they have wandered out of the orbit of truth. And every man--as he dwells more with Christ--grows in rectitude of conduct andintegrity of practice.
(3) Spiritual. Every undertaking of God to His people owes its strength to Christ, when it says that all the promises of God in Him are yea, and in Him amen. (J. Vaughan, M. A.)
Christ, the Truth
Christ is the Truth, because He came to
I. REVEAL TRUTH, and, but for Christs revelation of it, we should be utterly ignorant of it. He is Himself the substance of all revealed truth.
1. Christ came to teach us about God. And how? He that hath seen Me hath seen the Father. What could we have known of God, of His mercy, His faithfulness, His truth, His justice, but for the revelation of them that is made in Christ?
2. Christ is Truth substantially in relation to the types and shadows of the Old Testament. These all pointed to Him. Under the New Testament we are referred for all truth to Jesus Christ, let who will be the teacher. Every man that hath learned of the Father cometh unto Me. The office of the Holy Spirit is to take of the things of Christ, and show them unto us. And why is this? Because it hath pleased the Father that in Him should be hid all the treasures of wisdom and knowledge.
II. CONFIRM THE TRUTH. Christ came
1. To confirm the promises made unto the fathers, that the Gentiles might glorify God for His mercies. God graciously sustained the faith of the Old Testament saints by a succession of prophecies, and the truth of them was confirmed by the life, and death, and resurrection of Christ.
2. To confirm the threatenings. He had said in Eden that He would punish the breach of His law, at the same time that He promised to spare the offender. Christ confirmed this truth, for in Him we see how the threatenings of the law and the promises of the gospel harmonize.
3. In confirming the Word of God, Christ shows how impossible it is for God to lie. However great the difficulty may be in fulfilling a promise in our estimation, it is impossible for God to lie; and while the infallibility of Gods promises should afford strong consolation to all that trust them, it should be a terror to them that will not obey; for the threatenings will as infallibly he fulfilled as the promises.
III. ESTABLISH THE TRUTH, and to set up a kingdom in which truth reigns, and the subjects of which have truth in their inward parts. Now, in establishing truth in a mans heart, Christ not only sets up the principle of obedience to the Word of God, but He establishes that principle by the power of His own life. It is not so much that they live, as Christ that liveth in them. Whatever knowledge men may have of the truth, if it do not lead to the establishing of Christs kingdom in their hearts, it is lifeless, unprofitable, condemning knowledge.
IV. USE THE TRUTH?
1. He converts men by the convincing evidence of truth. Christ does not deal with us as machines, but as reasonable beings. He brings truth to bear on our understanding, reason, and judgment; and He makes men exercise them upon the truth. Thus the full responsibility of man is maintained, while the power of God comes in all its sovereign force upon their hearts and consciences. For this purpose He sends forth the Spirit; who makes men feel that they are sinners, and then He leads them to desire the salvation of Him who is the Truth. And the same Holy Spirit who reproves of sin also goes on to display the perfect righteousness of Christ, in which the sinner is accepted.
2. He rules in a converted heart by the commanding power of the truth. This power extends to all parts of Gods holy Word. His right to command is as extensive in one thing as another; His least command is as important as His greatest. (J. W. Reeve, M. A.)
The Life
Jesus, the Life
He is
I. THE GIVER OF LIFE. We cannot go anywhere without finding living things. Heaven is full of life; for the angels live there. This world is full of life; for, wherever we go, we find people living. And, when we go outside of the homes, in the fields, on the hills, in the ponds, and rivers, and seas, far down to its lowest depths, something or other is found living. And the air is full of life. And it is Jesus who gives life to all these things (Act_3:15). But it is particularly because He gives life to souls dead in sins, and makes it possible for them to live forever, that Jesus is called the Life. I say, Charlie, said Willie to his brother, isnt it nice to be alive! Why, only see how I can toss my arms about, and use my legs, and feet, and hands. And, then, I can see, and hear, and feel. Its real nice to be alive, especially when you are all alive and have no part of you dead. No part of you dead! said Willie. Who ever heard of such a thing as being part alive and part dead? I have, Willie. It was myself. The best part of me was quite dead; and what made it still worse was that I didnt know it. But what part of you was dead, Charlie? My soul was dead towards God. When God spoke to me, I didnt hear His voice; when He called me to look to Him, I couldnt see Him; and when He told me to love Him, I didnt do it. Well, how did it ever come alive? Well, Willie, it was Jesus who did it all for me. He sent His blessed Spirit into my heart, to show me that my soul was dead; and that I never could be happy, and never go to heaven unless my soul was made alive. Then I prayed to Him, and He heard me, and ever since He has made me feel so happy!
II. THE SUPPORTER OF LIFE. We have no power to make ourselves alive, and when life is given we have no power to keep or preserve it, and therefore we need such a one as Jesus. Nothing could continue to live, if it were left entirely to itself. Some things, when they begin to live, need a great deal more care and support than others. Look, for instance, at a babe that is just born, and a chicken that is just hatched. How very different they are in the care they require! But there is nothing that requires more care than our souls, after Jesus has made them alive. We are in a position of great danger. If left to ourselves, we must perish. If we have a servant working for us, we can show him the work we want him to do; but we cannot give him the strength to do it. Jesus can do both. He is like a great mountain that can support everything that rests upon it, whether an army or a fly. And He is like the ocean, too. When men launch their huge iron steamers, by scores and by hundreds, the ocean supports them as easily as though they were light as a piece of cork. And so Jesus can support all His people.
III. THE EXAMPLE OF LIFE (1Pe_2:21). When Jesus makes our souls alive, then the one thing we have to do is to try to be like Jesus. A little girl went to a writing school. When she saw the copy set before her, she said; I can never write like that. But she took up her pen, and put it timidly on the paper. I can but try, she said. Ill do the best I can. She wrote half a page. The letters were crooked. She feared to have the teacher look at her book. But when the teacher came, he looked and smiled. I see you are trying, my little girl, he said kindly, and that is all I expect. She took courage. Again and again she studied the beautiful copy. She wrote very carefully, but the letters straggled here, were crowded there, and some of them seemed to look every way. She trembled when she heard the step of the teacher. Im afraid youll find fault with me, she said. I do not find fault with you, said the teacher, because you are only a beginner. Keep on trying. In this way, you will do better every day, and soon get to be a very good writer. And this is the way we are to try to be like Jesus. But when we read about Jesus and learn how holy, and good, and perfect He was, we must not be discouraged if we do not become like Him at once. But, if we keep on trying, and ask God to help us, we shall learn of Him to be meek and lowly in heart; and we shall become daily more and more like Him.
IV. THE REWARDER OF LIFE. Those who love Jesus are the happiest in this world, and will be the only happy people in the world to come. (R. Newton, D. D.)
Christ, our Life
Life includes
1. Appropriate activity.
2. Happiness. The life here intended is not natural and intellectual, but spiritual and eternal. Christ is the Life, as He is
I. ITS AUTHOR.
1. He saves us from death
(1) By His atonement, which satisfies the law.
(2) By delivering us from the power of Satan.
2. He gives inward spiritual life, because
(1) He procures for us the gift of the life-giving Spirit.
(2) He not only merits, but sends that Spirit.
II. ITS OBJECT.
1. The exercises in which the Spiritual life consists terminate in Him.
2. The happiness involved consists in fellowship with Him. He is our life, as He is our joy, our portion, our everlasting inheritance.
III. ITS END. It is Christ for us to live. While others live for themselves, their country, mankind, the believer lives for Christ. It is the great design of His life to promote Christs glory, and to advance His kingdom. Inferences
1. Test of character. The difference between the true and the nominal Christian lies here. The one seeks and regards Christ as his life only, as He delivers from death; the other as the object of his life.
2. The true way to grow in grace, and in vigorous spiritual life, is to get more of Christ.
3. The happiness and duty of thus making Christ our life. (C. Hodge, D. D.)
Christ, the Life
A well-known modern scientist has hazarded the speculation that the origin of life on this planet has been the falling upon it of the fragment of a meteor or an aerolite, from some other system, with a speck of organic life upon it, from which all has developed. Whatever may be the case in regard to the physical life, that is absolutely true in the case of spiritual life. It all comes because this heaven-descended Christ has come down the long staircase of Incarnation, and has brought with Him into the clouds and oppressions of our terrestrial atmosphere a germ of life which He has planted in the heart of the race, there to spread forever. (Homiletic Monthly.)
Christ, the Christians life
I. LIFE IN CHRIST. As the life of the mother is imparted to the child, so Christs life is imparted to the Christian. Baptism symbolizes our being born in Christ, and the Lords Supper symbolizes our being fed by Him. Both exhibit a common life between the believer and Christ. In this lies the security of the Christian. If you saw a rill running down a mountain side, you might wonder if that stream would not soon cease to run; but if you found out that a fountain fed it, then you could readily believe that it would keep on running, and that, whatever obstacles might cross its course, it would go on and on toward the ocean. Christ is the eternal fountain--the life of the soul (Rom_8:38-39).
II. LIFE ON CHRIST Some plants grow on that on which they lean. So the life of Christ is to the Christian a support and a supply. This life is given to us through
1. The Word. The words of the Bible are life. Christ is in them. There is not a word here in which, if you go down deep enough, you will not find Christ, as there is not a spot of ground where, if you go down deep enough, you cannot find water.
2. The Sacraments. We do not value these as highly as we ought. In the sixth chapter we read that if we partake of Christ we shall live. This, of course, is but the outward expression of the infinite truth. There is an inward oneness with Christ revealed in the sacraments. We can never understand this union unless we have experienced it.
III. LIFE FOR CHRIST. No one can realize Christs worth to his soul until He works for Him, until he consecrates his life to Him. In consecration Christ is revealed.
IV. LIFE WITH CHRIST. The entire life of the Saviour, from Bethlehem to Calvary, is, I may say, an allegory, a mould in which the Christians life is cast. Christ was born: the Christian is born in Him, etc. We have no trial that Christ did not experience. We can roll all our burdens on Christ, who is by our side. (J. A. M. Chapman.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv6–9 6. I am the way, the truth, and the…
6. I am the way, the truth, and the life. This is said in reply to Thomas. Without him there would be no Way revealed; no divine and saving truth, no immortal life. No man cometh to the Father, but by me. Not only can no one enter the Father's house without him, but no man can come to the Father on earth so as to enjoy his favor. “There is no other name given under heaven among men whereby we must be saved.”
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v8 Joh_14:8-21. The request of Philip and the response of…
EXPLANATORY AND CRITICAL NOTES
Joh_14:8-21. The request of Philip and the response of Jesus.—Philip, catching at the word ἑωράκατε (seen), misapprehended its meaning, and thought of some theophany, some manifestation of the glory of God. This would suffice them, would remove their anxiety.
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Joh_14:9. The Lord’s answer is that He is the revelation of the Father, in Him alone is the Father revealed. There is sadness in the words in which He recalls the fact that Philip had been a disciple almost from the beginning, and yet the disciple did not understand Him! Compassionate, pitying love speaks in these words. Seen the Father.—I.e. as the Father can be seen in His wisdom, holiness, goodness, truth, etc. “Not that I am both Father and Son (the error of the Patripassians and Noetians and Sabellians), but because the Son is coequal with the Father” (Augustine in Wordsworth’s Greek Testament).
Joh_14:10. οὐ πιστεύεις.—Believest thou not from all thou hast heard and seen (Joh_10:38) that there must be an intimate indwelling of Me in the Father and of the Father in Me? This is, as Luthardt says, “a relation of unconditioned communion.” “The first sign of community of life and action between Jesus and God, to prepared hearts, is His teaching; to those who are not so well disposed, it is His works” (Godet). ποιεῖ τὰ ἔργα αὐτοῦ (א, B, D).—Doeth His own works. This is proof not only of the mutual indwelling of Father and Son, but of the loving willingness of the Son in our redemption to carry out the Father’s will. “There is room for hesitation between the readings λαλῶ and λέγω in the first clause of the sentence. In the second the term λαλῶ is in any case perfectly suitable.… God says; Jesus declares” (Godet).
Joh_14:11. Or else, etc.—So Joh_10:37-38. His miracles are an objective proof not only confirming, but, in the case of those whom prejudice, etc., had blinded, going beyond His words. But they are a powerful testimony to all, especially when we include miracles of spiritual healing, etc.
Joh_14:12. Whilst still answering Philip’s request Jesus now addresses again all the disciples, in His answer leading them back to the interrupted discourse. Verily, etc.—The expression used when He calls attention to some deeper aspect of truth. He that believeth, etc.—These works the disciples were enabled to do (Act_3:1-10, etc.) “in the name of Jesus.” The greater works refer to the marvellous effects of their activity after the outpouring of the Spirit. Few had been attracted by our Lord’s ministry; but under the ministry of the Pentecostally gifted apostles spiritual and moral miracles abounded. “Every revival of a truly religious spirit has been an instance of (the fulfilment of this prophecy); every mission field has been a witness to it” (Watkins). The works were greater because they were of a higher, a spiritual order. In them are fulfilled such glorious promises as those of Isaiah 60. Because I go unto the Father.—His exaltation will be the signal of an accession of power to the disciples, enabling them to do these greater works. They are still from Him. On earth He began to do and teach (Act_1:1); in heaven He continues to do so.
Joh_14:13-14. In My name, etc.—“I think we must hold by the explanation of Hengstenberg, Keil, Westcott (with shades of difference): asking a thing from God as Father on the foundation of the revelation which Jesus has given of Himself and of His work; or, as Keil says, ‘while immersed through faith in the knowledge which we have received from Him as the Son of God humbled and glorified.’ This meaning corresponds with that of the term name in Scripture, for the name sums up the knowledge we have of a being; it is the reflection of Him in our thought” (Godet). I will do it.—A proof of the unity of mind and action between Father and Son.
MAIN HOMILETICS OF THE PARAGRAPH.—Joh_14:8-14
The revelation of the Father.—The disciples of our Lord, even at the close of His ministry, were still far from understanding fully either Himself or the import of His mission. Their faith rose and fell as now one side, now another, of His purpose and work became known to them. They secretly cherished in their hearts, nay, often showed openly that they entertained the idea, that Jesus would yet manifest Himself in temporal Messianic glory. So that when He spoke of death and departure, the barometer of faith fell, the sky of hope was overclouded. Especially now that He spoke of immediate departure, and that the disciples could not then follow Him, “sorrow filled their hearts”—token of their personal affection for Jesus, but also of the imperfection of their faith. Thus Jesus sought to comfort them, told them of the Father’s house, etc., and, in reply to the pessimistic question of Thomas, pointed to Himself as the way to the Father, and thus to the Father’s house, closing His answer with the memorable words (Joh_14:7), “If ye had known Me,” etc. Catching at the word “seen,” Philip puts forward his request: “Lord, show us,” etc.
I. Philip’s request echoes the longing of humanity.
1. To know God, to see Him, some manifestation of His glory, visible, palpable, unmistakable, that is what even the noblest of the race have longed for (Exo_33:18). And if not some visual manifestation, then at least some audible voice speaking from heaven. Is not this desire and craving at the base of the world-idolatry? of the ecstatic dreams of mystic contemplation? And it has been well said, “The desire would be well founded if the essence of God consisted of power; the true theophany might then be found in some splendid appearance.”
2. But would this at once, even were it granted, disperse the mist and darkness of error and unbelief? It may be doubted. There are glorious manifestations of God in nature: “The heavens declare His glory,” etc. His glory was manifested in an especial fashion to Israel (Psalms 68; Psalms 107, etc.). But even these manifestations did not suffice to banish unbelief, etc. Men in such a way alone could not come to the true vision of God. But this longing is a true and heavenly longing; it is the Godlike in man’s heart seeking to find its source and end. Therefore such a desire is not to be repressed as wrong, but rightly directed.
II. In Jesus is the full revelation of the Father.
1. Our Lord did not chide Philip for his request, but for his slowness of heart in not realising that it had already been granted. It showed the depth of Philip’s love; for it was in view of Jesus’ departure that he desired this vision, so that their faith in Jesus and the divinity of His mission might be fully established. Such a manifestation as he asked would at once set their doubts at rest. But it was a melancholy proof also of the weakness and uninstructedness of Philip’s faith.
2. And it was in view of this that Jesus said in sadness, “Have I been so long time?” etc. So long! Since the beginning of My ministry, when in the ardour of new-born faith you brought Nathanael to Me as the Messiah! Thou, who hast accompanied Me throughout these years, who hast seen My life unfolded in the world, and hast heard My repeated declarations of My heavenly origin (Joh_10:30; Joh_8:19; Joh_6:27-40, etc.),—hast thou not known Me sufficiently to know that “He that hath seen Me hath seen the Father? How sayest thou then?” etc. God can only be seen aright when we recognise in Him the loving Father of the incarnate Son. “Believest thou not?” etc. Is it not evident from all you have seen and heard that “I am in the Father,” etc., that each dwells in each, that the Son is the expression and object of the Father’s eternal love (Joh_17:24), and that the same eternal life is in the Son that is in the Father? Surely none but the eternal Son would use such language as this!
III. That Jesus is the revelation of the Father is confirmed by His teaching and works, and the works which those who believe in Him shall do.
1. He reminds Philip and his fellows of His teaching in confirmation of His claim—not merely His teaching on this special subject, but the whole scope and tenor of it, as showing His divine origin (Joh_7:16-17; Joh_12:49) and His oneness with the Father.
2. Yes, more than that, “The Father which dwelleth in Me doeth His own works” (Joh_14:10, etc.). These works confirm My teaching; these words and works are surely the Father’s, such as God alone can utter and perform. They are all actions of divine love, pity, mercy, benevolence, attributes of the divine character, and thus testify to their origin.
3. More than this also, I solemnly say to you that a further proof will be forthcoming of My oneness with the Father. I go to the Father, but it will be as “the Son of God with power,” etc. (Rom_1:4-6), a power that will be manifested in My communicating to you power to do these works that I do—yes, greater works than these. In answer to believing prayer in My name shall this power be given you from Me, “that the Father may be glorified,” etc. “Those works which after My ascension I shall enable others to do, thus showing My divine power and co-equality with the Father” (Augustine). “Greater works”—those moral miracles of redeeming grace, wrought through the instrumentality of believing men, in answer to the prayer of faith, in which the sinful are led to peace, etc. True, they were also wrought by Jesus: “Thy faith hath made thee whole,” etc. (Mat_9:22, etc.). But not to the extent in which they would be manifested when Jesus was exalted, and under the dispensation of the Spirit. For then the old prophecies, so glorious and far-reaching, would be fulfilled (Isa_66:8, etc.).
IV. “Believest thou not?” etc.—This is a question for the present day. The thoughts of the whole world to-day, as well as of the followers of Jesus, are directed to Him. “What think ye of Christ?” is daily becoming ever more a universal inquiry. And as Jesus asked Philip in sadness, “Have I been so long?” etc., so might He say to many in the Christian Church, in whom the spirit of rationalism has dimmed their vision of the true unity and equality of Christ and the Father. Would statements such as these, teaching such as Christ’s, come from one who was not one with the Father? Is not the Father manifestly revealed in Him? And are not those greater works still manifest in answer to believing prayer in the name of Jesus? The whole course of the Church’s history, the power of the gospel to convert the individual and elevate the race, the triumphs of modern missions—all these testify to the living power of the living, loving Christ, and His oneness with the Father.
Joh_14:12. Greater works.—The works Christ did on earth were a proof and evidence of the truth of His claims. They were works worthy of the Son of God, not only because they were works of mercy and love, but also of superhuman power. They did contribute to manifest forth His glory. They were, at the founding of His Church, a necessary link in the chain of testimony which pointed to Him as the promised Messiah and the Son of God. The remembrance of those mighty works, therefore, would make His words to the disciples, “If it were not so I would have told you,” more convincing and comforting. But here our Lord says that not only shall His disciples do His works, but greater works. What does this mean?
I. Christ’s disciples were to do the same works that He did.—
1. At the founding of the Christian faith the ambassadors for Christ needed to be unmistakably authenticated. It must be clearly evident that they came with the authority of the King of kings.
2. Hence they did the same works as Christ did; they healed the sick, etc., and raised the dead, in His name. And without doubt those works of power in Christ’s name drew the attention of those who saw them wrought to the gospel, and were a testimony that the apostles were armed with divine authority.
3. And yet another wonderful work done by Christ was carried out by the apostles. The gospel was preached to the poor (Luk_17:22).
II. But the disciples were also to do greater works than the Master.—
1. Was this possible? Could any works possibly be greater than those typical miracles related by John, culminating in the raising up of Lazarus? Yet these were not the Saviour’s greatest works. Christ might have cured humanity at large and for ever from physical disease, etc., and yet the world might have been brought no nearer God and eternal life.
2. Christ recognised the spiritual works He did to be the most important. It was higher to lead men to spiritual healing, and for this end He came to earth (Luk_4:18).
3. But His sphere on earth, so far as those works went, was limited. He was sent to “the lost sheep of the house of Israel.” Whereas the disciples, after being enlightened and strengthened by the Spirit at Pentecost, had no limit set to their working: “Jerusalem, Judæa, Samaria, and the uttermost parts of the earth.” Indeed, the continued history of the “acts” of these apostles and other ministers and teachers of the Church shows how grandly this promise was fulfilled. With power they preached to Jew and Gentile, and multitudes through their instrumentality became “new creatures.”
III. This promise was not confined to the early Church.—
1. The Christian civilisation in which we live is the outcome of that promise. How has the face of the moral world changed since those words were spoken! The “sweeter manners, purer laws” of Christian countries are the results of the working of Christ’s true disciples from that hour to this. These are the greater works given them to do.
2. And as great or greater works remain to be done by the Church, the disciples of to-day. Higher reaches of faith and attainment lie still before us. Vast tracts of heathendom still await the gospel. To our own or some future age will be given a crowning and glorious work, when “a nation shall be born in a day.”
3. But to this end we need the same spiritual power. Therefore should faithful prayer ascend for Pentecostal blessing.
Joh_14:13-14. Praying in order to working.—Ora et Labora. This is the divine order. Prayer and work must go together, or our work in the end will be in vain. And those “greater works” especially, which Christ’s disciples are to do, must be begun and continued in believing prayer. And it has been the experience of the Church in all ages that where faithful prayer has abounded there the works of God have been manifest. In regard to the prayer here enjoined there is a condition attached.
I. It is prayer in the name of Jesus.—
1. These prayers are the prayers of workers in the vineyard, of those therefore who are fellow-labourers in promoting Christ’s kingdom. They are in close and intimate fellowship with Christ, are indeed members of His body; they are of the household of God.
2. They must therefore come in the name of their living Head. For not only has He opened up a new and living way of access to the throne of grace, but they would not desire to approach that throne unless they could take Him with them and feel that He would present their feeble petitions to the Father.
3. And this implies asking in accordance with the will of Jesus. No Christian would care to ask the Father for anything out of harmony with the mind and will of the Saviour. And thus our Christian prayers are in this view conditioned. But within this limit—
II. It is in reality unconditioned prayer.—
1. “Whatsoever ye shall ask,” etc. “If ye shall ask anything,” etc. He who speaks these words is the King of kings and Lord of lords, by and for whom all things in heaven and earth were created. The boundless riches and resources of the universe are His. And out of this fulness whatever is for our good, and that by which we can be strengthened and aided for His work, will be given. For “prayer is a key which, turned by the hand of faith, unlocks all the treasuries of God.”
2. But at the basis of this asking there must ever be faith. “All things whatsoever ye shall ask in prayer, believing, ye shall receive” (Mat_21:22).
3. How faithful did the apostolic band and the early Church find this promise to be when, after the Ascension, they “continued with one accord in prayer and supplication” (Act_1:14). As they waited “with one accord” on the day of Pentecost, how gloriously were they answered! Christian history and biography can bring forward manifold proof that this promise has been “yea and amen.”
III. This promise is sure for every time and for the humblest of Christ’s saints.—
1. Christ Himself fulfils this promise, and He is the same yesterday, etc., and His infinite fulness may be drawn upon by the poorest and feeblest of His disciples.
2. And He encourages us to ask, and to ask frequently, for it will all tend to one great purpose, the highest in the universe, “that the Father may be glorified,” for He will thus be glorified in the Son. How marvellously the consciousness of His divine dignity is seen with Gethsemane and the cross in view!
3. Is not the secret of much of the Church’s weakness want of waiting on God in unity of supplication in the name of Jesus? Why are her spiritual gifts often so low and so few? Why might not her power be a thousandfold increased, since there is the “infinite fulness” of Jesus to draw from through believing prayer? Perhaps we labour and scheme and plan too much, guided only by our own ideas, illumined by our own wisdom. Might there not be more of believing, earnest, united prayer, and thus more blessing?
Joh_14:13-14. A gracious promise.—What a marvellous spectacle it is when we look abroad on the world to see, amid all diversities of race and occupation, men, whether in highly civilised nations or amid savage tribes, all acknowledging in prayer their dependence on the Unseen! Whether it be in Christian temples and at Christian family altars, or in mosque or home at the call of the Muezzin, or at the prayer-mills and flags of the Buddhist, or in the idolater’s temple, or by the fetich stone of the dark and ignorant savage, there is this sense of dependence and the going forth of the thoughts and desires of men to powers invisible, which seem at once to point to man’s high origin and to tell of his fall from his original high position. Very superstitious and very childish, very routine and perfunctory, are the prayers of men oftentimes. But even the most superstitious and perfunctory prayer is a witness to the universal human sense of need, and the equally universal conviction that there is a Power unseen which controls our destinies, and which alone can satisfy our deepest needs. Scepticism and infidelity may for a time turn some away from faith in the Christian creed; they have never been able to obliterate the need which drives men to prayer. In hours of deep distress and trial even the sceptic and infidel have been known to bow the knee and utter a cry, though wild and despairing, for help. The necessity of prayer is one of the grandest proofs of the original dignity of our nature; and our Lord, recognising the fact, lays down for His disciples in all ages rule and direction to guide them in prayer. Those who cannot command anything or claim it as a right must ask for it. Those who will not comply with this requirement must not complain if they do not attain.
I. It is they that ask that shall receive.—
1. In warning His disciples against formal prayers with vain repetitions our Lord said to them, “Your Father knoweth what things ye have need of before ye ask Him” (Mat_6:8). What need then of asking? it may be said, as it often has been said.
2. It is true that God does not need that we should come to Him with our petitions “as if He must first learn through us what we lack” But we need to pray. “It is only through prayer that we can come into the right position toward God, in which we can alone receive the fulness of His goodness to our true blessedness” (Dr. J. Stockmeyer).
3. When a man does not ask for any special gift that others are anxiously seeking, it means that he does not see his need of that gift, that there is no place in his nature for the reception of it. And thus it is in prayer. God knows men’s needs; but for the heavenly gifts He is so willing to bestow there may be no room in the lives of many. Their hearts and lives may be so filled with the things of earth that they are conscious of no desire for better things. The heart may be so filled with Mammon, or some other earthly idol, that there may be no room in it for God.
4. Therefore the first requisite in prayer is the sense of need—knowledge of the lack of those gifts which God can bestow, driving us to Him with the feeling of dependence on Him, and thus leading us to ask so “that it may be given unto us.” Then this asking that we may receive shows further that we have attained to a just conception of—
II. The true spirit of prayer.—
1. The true suppliant comes to the throne of grace in deep humility. And why? Because those who come to ask confess that they have not what they ask, that they cannot obtain it for themselves, and that He whom they ask can alone bestow the blessing.
2. And not only so: the true suppliants approach also conscious of unworthiness in themselves, and that they must rely alone on the grace and mercy of Him to whose throne they come with their entreaties. It is not to demand reward for labour done, or gifts to be conferred because of merit, that servants of God approach His throne. Not even as beggars do they come; for the indigent man who seeks alms at my door may never have done me harm. They come rather as rebels to the throne of their offended Sovereign, realising that every gift they ask and receive is of the grace and free favour of their offended, but now reconciled, King.
3. This spirit of humility will also be shown in the condition observed in all true supplication. At first sight it would appear as if our asking were unconditioned. “Whatsoever ye shall ask.” “Ye shall ask what ye will, and it shall be done unto you” (Joh_14:13; Joh_15:7); or simply, “Ask, and it shall be given you” (Mat_7:7-8). But there is, and must be, this condition in true prayer by God’s children, “If we ask anything according to His will He heareth us”; or, as Christ said, “Whatsoever ye shall ask in My name” (Mat_18:20). True suppliants will have the humble consciousness of their own limitations, of their unwisdom, their want of true foresight, the limitations of their knowledge. Therefore they will come to God convinced of His unerring wisdom, His absolute knowledge, as well as of His power to bestow the gifts they seek. And they will realise that He is not only to be asked for material gifts, as being the Governor of the material universe, holding in His almighty hand all the powers and forces that control and move it; but as the bestower also of spiritual gifts, that men cannot acquire these for themselves, any more than they can command the sunshine or rain, health or sickness. But asking, etc., implies also—
III. Loving and trustful confidence in prayer.—
1. “Asking that we may receive” is the child’s attitude in prayer. It is the son who looks up with loving confidence to the Father that alone can come in this attitude to God.
2. Here then another reason meets us why God requires His children to come to Him in prayer. As the divine Father, it is well pleasing to Him that His children should draw near to ask Him for such things as they need, even though there is not a word still unuttered that He does not know it altogether (Psa_139:4). It is true He bestows many things which we do not ask for specially, just as a father on earth provides many things for his children for which they simply rely on his love. But even an earthly father does not like that those gifts should be received merely as a matter of course and without thankful gratitude. And more especially when a son embarks in some enterprise, or meditates some course of action, will a father delight to be asked for counsel and guidance. And do not the attributes of a father’s heart hide behind, or rather manifest themselves in, this endearing name assumed by God?
3. In order that we may so ask as to receive we must come to God in the spirit of loving confidence, with unwavering trust.
HOMILETIC NOTES
Joh_14:10-12. The miracles acts of the humility of Christ.—The miracles of Jesus appear, indeed, as very great events, extraordinary, unheard of, and almost incredible if we compare them with the course of the old dispensation of the world (Alten Weltäon); and this is the common view. But if we measure them according to their number, appearance, and importance, by the infinite fulness of the power of Christ’s life, a saving power which restores the whole sinful world even to the resurrection, we must regard them as indeed small beginnings of the revelation of this living power, in which it comes forth as secretly, modestly, and noiselessly as His doctrine in His parables; and we learn the meaning of Christ’s saying, by which He led His disciples to estimate this misunderstood phase of His miracles, “Ye shall do greater works than these” (Joh_14:12). But Christ’s miracles served in manifold ways to reveal His life-power to the world in subdued forms of operation. Often has it been attempted to find in the miracles of Jesus an ostentatious display of Christianity. But a time must come when men will learn to regard them as acts of the humility of Christ. Still, much of the wonderful that is from beneath must be set aside, before the wonderful from above is entirely acknowledged as the first interposition of Christ’s eternal life-power for the world. For this power is holy even as the spiritual light of Christ, as His title of Messiah, and as His blessedness in the vision of God; therefore, it veils itself to the captious, while it unveils itself to the susceptible, and even that measure of it which has become manifest in miracle appears to them as too much. But we must not misapprehend either the one side or the other of the miracles in which this power finds its medium of communication to men.—J. P. Lange.
ILLUSTRATIONS
Joh_14:13. The naturalness of prayer.—There is something in the very act of prayer that for a time stills the violence of passion, and elevates and purifies the affections. When affliction presses bard, and the weakness of human nature looks around in vain for support, how natural is the impulse that throws us on our knees before Him who has laid His chastening hand upon us! and how encouraging the hope that accompanies our supplications for His pity! We believe that He who made us cannot be unmoved by the sufferings of His children; and in sincerely asking His compassion, we almost feel that we receive it.—Jeremy Taylor.
Joh_14:13. Continual readiness for prayer.
If we with earnest effort could succeed
To make our life one long connected prayer,
As lives of some perhaps have been and are;
If never leaving Thee, we had no need
Our wandering spirits back again to lead
Into Thy presence, but continued there,
Like angels standing on the highest stair
Of the sapphire throne,—this were to pray indeed.
But if distractions manifold prevail.
And if in this we must confess we fail,
Grant us to keep at least a prompt desire,
Continual readiness for prayer and praise,
An altar heaped and waiting to take fire
With the least spark, and leap into a blaze.
R. Ch. Trench
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v8 Joh 14:8 - Joh 14:11.
John
THE TRUE VISION OF GOD
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Joh 14:8 - Joh 14:11.
The vehement burst with which Philip interrupts the calm flow of our Lord’s discourse is not the product of mere frivolity or curiosity. One hears the ring of earnestness in it, and the yearnings of many years find voice. Philip had felt out of his depth, no doubt, in the profound teachings which our Lord had been giving, but His last words about seeing God set a familiar chord vibrating. As an Old Testament believer he knew that Moses had once led the elders of Israel up to the mount where ‘they saw the God of Israel,’ and that to many others had been granted sensible manifestations of the divine presence. As a disciple he longed for some similar sign to confirm his faith. As a man he was conscious of the deep need which all of us have, whether we are conscious of it or not, for something more real and tangible than an unseeable and unknowable God. The peculiarities of Philip’s temperament strengthened the desire. The first appearance that he makes in the Gospels is characteristically like this his last. To all Nathanael’s objections he had only the reply, ‘Come and see.’ And here he says: ‘Oh! if we could see the Father it would be enough.’ He was one of the men to whom seeing is believing, and so he speaks.
His petition is childlike in its simplicity, beautiful in its trust, noble and true in its estimate of what men need. He longs to see God. He believes that Christ can show God; he is sure that the sight of God will satisfy the heart. These are errors, or truths, according to what is meant by ‘seeing.’ Philip meant a palpable manifestation, and so far he was wrong. Give the word its highest and its truest meaning, and Philip’s error becomes grand truth. Our Lord gently, lovingly, and with only a hint of rebuke, answers the request, and seeks to disengage the error from the truth. His answer lies in the verses that we have read. Let us try to follow them, and, as we may, to skim their surface, for their depths are beyond us.
First of all, then, we have the sight of God in Christ as enough to answer men’s longings. There is a world of sadness and tenderness, of suppressed pain and of grieved affection, in the first words of our Lord’s reply. ‘Have I been so long time with you, and yet hast thou not known Me, Philip?’ He seldom names His disciples. When He does, there is a deep cadence of affection in the designation. This man was one of the first disciples, the little original band called by Christ Himself, and thus had been with Him all the time of His ministry, and the Master wonders with a gentle wonder that, before eyes that loved Him as much as Philip’s did, His continual self-revelation had been made to so little purpose. In the answer, in its first portion, there lies the reiteration of the thoughts that I was trying to dwell upon in the last sermon, which, therefore, I may lightly touch now-viz., that the sight of Christ is the sight of God-’He that hath seen Me hath seen the Father’-and that not to know Christ as thus showing God is not to know Him at all-’Thou hast not known Me, Philip.’ Further, there is the thought that the sight of God in Christ is sufficient, ‘How sayest thou, Shew us the Father?’ From all this we may gather some thoughts on which I lightly touch.
I. The first is, that we all do need to have God made visible to us.
The history of heathendom shows us that, in every land men have said, ‘The gods have come down to us in the likeness of men.’ And the highest cultivation of this highly cultivated and self-conscious twentieth century has not removed us from the same necessity that the rudest savage has, to have some kind of manifestation of the divine nature other than the dim and vague ones which are possible apart from the revelation of God in Christ. A God who is only the product of inferences from creation, or providence, or the mysteries of history, or the wonders of my own inner life, the creature of logic or of reflection, is very powerless to sway and influence men. The limitations of our faculties and the boundlessness of our hearts both cry out for a God who is nearer to us than that, and whom we can see and love and be sure of. The whole world wants the making visible of divinity as its deepest want. And your heart and mind require it. Nothing else will ever stay our hunger, will ever answer our questioning minds.
Christ meets this need. How can you make wisdom visible? How can a man see love or purity? How do I see your spirit? By the deeds of your body. And the only way by which God can ever come near enough to men to be a constant power and a constant motive in their lives is by their seeing Him at work in a Man, who amongst them is His image and revelation. Christ’s whole life is the making visible of the invisible God. He is the manifestation to the world of the unseen Father.
That vision is enough-enough for mind, enough for heart, enough for will. There is none else that is sufficient, but this is. ‘How sayest thou, Shew us the Father?’ If we can see God it suffices us. Then the mind settles down upon the thought of Him as the basis of all being, and of all change, and the heart can twine itself round Him, and the seeking soul folds its wings and is at rest, and the troubled spirit is quiet, and the accusing conscience is silent, and the rebellious will is subdued, and the stormy passions are quieted, and in the inner kingdom is a great peace. The sight of God in Christ brings rest to every heart, and, Oh! the absence of the vision is the true secret of all disquiet. We are troubled and careful, and tossed from one stormy billow to another, and swept over by all the winds that blow, because we see not God, our Father, in the face of Jesus. ‘Show us the Father, and it sufficeth us,’ is either a puerile petition, or the deepest and noblest prayer of the human heart. Blessed are they who have learned what it is to see, and know where that great sight is to be seen!
Our present knowledge and vision are far higher than that mere external symbol of God which this man wanted. The elders of Israel saw the God of Israel, but what they saw was but some symbolical manifestation of that which in itself is unseen and unattainable. But we who see God in Christ see no symbol but the Reality, and there is nothing more possible or to be hoped for here. Our present manifestation and sight of God in Christ does fall, in some ways unknown to us, beneath the bright hopes that we are entitled to cherish. But howsoever imperfect it may be, as measured against the perfection of the vision when we shall see face to face, and know even as we are known, it is enough, and more than enough, for all the questionings and desires of our hungering spirits.
II. Our Lord goes on to a further answer, and points to the divine and mutual indwelling by which this sight is made possible.
‘Believest thou not that I am in the Father, and the Father in Me? The words that I speak unto you, I speak not of Myself, but the Father that dwelleth in Me, He doeth the works.’ There are here, mainly, two things, Christ’s claim to the oneness of unbroken communion, and Christ’s claim, consequently, to the oneness of complete co-operation. ‘I am in the Father’ indicates the suppression of all independent and therefore rebellious will, consciousness, thought and action; ‘And the Father in Me’ indicates the influx into that perfectly filial Manhood of the whole fullness of God in unbroken, continuous, gentle, deep flow. These are the two sides of this great mystery on which neither wisdom nor reverence lead us to dilate; and they combine to express the closest and most uninterrupted blending, interpenetration, and communion.
And then follows the other claim, that because of this continuous mutual indwelling there is perfect cooperation. This is also stated in terms corresponding to the preceding double representation. ‘The words that I speak unto you, I speak not of Myself,’ corresponds to, ‘I am in the Father.’ ‘The Father that dwelleth in Me, He doeth the works,’ corresponds to ‘The Father in Me.’ The two put together teach us this, that by reason of that mysterious and ineffable union of communion, Jesus Christ in all His words and in all His works is the perfect instrument of the divine will, so that His words are God’s words, and His works are God’s works; so that, when He speaks, His gentle wisdom, His loving sympathy, His melting tenderness, His authoritative commands, His prophetic threatenings, are the speech of God, and that when He acts, whether it be by miracle or in the ordinary deeds of His life, what we see is God working before our eyes as we never see Him in any human being.
And from all this follow just two or three considerations which I name. Note the absolute absence of any consciousness on Christ’s part of the smallest deflection or disharmony between Himself and the Father. Two triangles laid on each other are in every line, point, and angle absolutely coincident. That humanity is capable of receiving the whole inflow of God, and that indwelling God is perfectly expressed in the humanity. There is no trace of a consciousness of sin. Everything that Jesus Christ said He knew to be God’s speaking; everything that He did He knew to be God’s acting. There were no barriers between the two. Jesus Christ was conscious of no separation-not the thinnest film of air between these Two who adhered and inhered so closely and so continuously. It is an awful assertion.
Now I pray you to ask yourselves the question: If this was what Christ said, what did He think of Himself? And is this a Man, like the rest of us, with blotches and sins, with failures to embody His own ideas, and still more to carry out in life the will that He knows to be God’s will? Is this a man like other men who thus speaks to us? If Jesus had this consciousness, either He was ludicrously, tragically, blasphemously, utterly mistaken and untrustworthy, or He is what the Church in all ages has confessed Him to be, ‘the Everlasting Son of the Father.’
III. Lastly, our Lord further sets before us the faith to which He invites us on the ground of His union with, and revelation of, God.
‘Believe Me that I am in the Father, and the Father in Me, or else believe Me for the very works’ sake.’ Observe that the verb at the beginning of this last verse of our text passes into a plural form. Our Lord has done with Philip especially, and speaks now to all who hear Him, and to us amongst the rest of His auditors. He bids us believe Him, and believe something about Him on the strength of His own testimony, or, in default of that, and as second best, believe Him on the testimony of His works. I gather together what I have to say about this point into three remarks.
The true bond of union between men and Jesus Christ is faith. We have to trust, and that is better than sight. We have to trust Him. He is the personal Object of our faith. In all faith there is what I may call a moral and a voluntary element. A man believes a proposition because it is forced upon him, and his intelligence is obliged to accept it. A man trusts Christ because he will trust Him, and the moral and voluntary element carries us far beyond the mere intellectual conception of faith as the assent to a set of theological propositions. Faith really is the outgoing of the whole man-heart, will, intellect, and all-to a person whom it grasps. But the Christ that you and I have to trust is the Christ as He Himself has declared Himself to us. ‘Believe Me that I am in the Father, and the Father in Me.’ There is a bastard, mutilated kind of thing that calls itself Christian faith, that goes about the world in this generation, which believes in Jesus Christ in all sorts of beautiful ways, but it will not believe in Him as the Personal Revelation and making visible of the unseen God. Jesus Christ Himself tells us here that that is not the kind of faith which He invites us to put forth. If we put forth that only, we have not yet come to understand Him. Oh, dear friends! Christ as here declared to us by Himself is the only Christ to whom it is right to give our trust. If He be not God manifest in the flesh, I ought not to trust Him. I may admire Him as a historical personage; I may reverence Him for His wisdom and beauty; I may even in some vague way have a kind of love to Him. But what in the name of common sense shall I trust Him for? And why should He call upon me to exercise faith in Him unless He stand before me as the adequate Object of a man’s trust-namely, the manifest God?
And then, further, note that believing in the sense of trusting is seeing and knowing. Philip said, ‘Shew us the Father.’ Christ answers, ‘Believe, and thou dost see.’ If you look back upon the previous verses of this chapter, you will find that in the earlier portion of them the key-word is ‘know’; that in the second portion of them the key-word is ‘see’; that in this portion of them the key-word is ‘believe.’ The world says, ‘Ah! seeing is believing.’ The Gospel says, ‘Believing is seeing.’ The true way to knowledge, and to a better vision than the uncertain vision of the eye, is faith. In certitude and in directness, the knowledge of God that we have through faith in the Christ whom our eyes have never seen is far ahead of the certitude and the directness that attach to our mere bodily sight; and so the key to all divine knowledge, and the sure road to the truest vision of God, is faith.
Further, faith, even if based upon lower than the highest grounds, is still faith, and acceptable to Him: ‘Or else believe Me for the very works’ sake.’ The ‘works’ are mainly, I suppose, though not exclusively, His miracles. And if so, we are here taught that, if a man has not come to that point of spiritual susceptibility in which the image of Jesus Christ lays hold upon His heart and obliges him to trust Him and to love Him, there are yet the miracles to look at; and the faith that grasps them, and by help of that ladder climbs to Him, though it be second best, is yet real. The evidence of miracles is subordinate, and yet it is valid and true. So our Lord contradicts both the exaggerations of past generations and the exaggerations of this, and neither asserts that the great reason for faith is miracles, nor that miracles are of no use at all. Former centuries in the Christian Church reiterated the former exaggeration, and thus partly provoked the exaggeration of this day. Let us keep the middle course: there is a better way of coming to Christ than through the gate of miracles, and that is that He should stamp His own divine sweetness and elevation upon our minds and hearts. But if we have not reached that point, do not let us kick away the ladder that may help us to it. ‘Believe Him for the very works’ sake.’ Imperfect faith may be the highway to perfection. Let us follow the light, if it be but a far-off glimmer, sure that it will bring us into noontide day if we are faithful to its leading.
On the other hand, dear friends, let us remember that no faith avails itself of all the treasures laid up for it, which does not lay hold upon Christ in the character in which He presents Himself. The only adequate, worthy trust in Him is the trust which grasps Him as the Incarnate God and Saviour. Only such a faith does justice to His own claim. Only such a faith is the sure path to vision and to knowledge. Only such a faith draws down the blessing of a questioning intellect answered, a hungry heart satisfied, a conscience, accusing and prophetic of a judgment to come, cleansed and purified.
To each of us Christ addresses His merciful invitation, ‘Believe Me that I am in the Father, and the Father in Me.’ May we all answer, ‘We believe that Thou art the Christ, the Son of the living God!’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv5, 8 An interruption by Thomas:
An interruption by Thomas:
v. 5. Thomas saith unto Him, Lord, we know not whither Thou goest; and how can we know the way?
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v. 6. Jesus saith unto him, I am the Way, the Truth, and the Life; no man cometh unto the Father but by Me.
v. 7. If ye had known Me, ye should have known My Father also; and from henceforth ye know Him, and have seen Him.
Thomas was but expressing the thoughts of the majority of the disciples; he acted, in a way, as their mouthpiece. So firmly and completely were their hearts and minds bound up with the matters of this world and with their hopes of a temporal reign of the Messiah that even now they did not understand the references of the Lord. It was necessary almost to pry their thoughts loose from this world. Thomas protested that they did not even know the object and goal of the Master’s going; and how could they possibly know the way! The question sounds so foolish that it is well to remember what one commentator remarks: The disciples knew, but they did not know that they knew. Sorrow had benumbed their spiritual faculties. With infinite patience, therefore, the Lord gives them a brief summary of all His teaching. Christ is the Way to God and to heaven; not merely a leader and guide; He bears, He carries them that are His, that trust in Him; He brings them safely to the home above. Christ is the Truth: His every Word may be trusted implicitly, for it teaches the knowledge of God, and directs the way; the way which He teaches is the only right way, for He is the absolute Truth. Christ is the Life: He is the Fountain and Giver of all true life, the life that animates all those that believe on Him, and that is to be enjoyed eternally at the end of the way. He that believes on Him has eternal life, is indissolubly united with God, so far as God’s will and intention are concerned. These things being true, it follows that no man can come to the Father, attain to the enjoyment of eternal bliss, but by and through Jesus. There is no other way, all those that are devised by men, the ways of good works and self-righteousness, being false paths, that lead to everlasting destruction. Jesus is the only Way to heaven. "This, I believe, is what the second word, ’truth,’ means in all simplicity, that Christ is not only the Way in the beginning, but the true, certain way, and alone will finally remain the Way to which one must ever adhere, and not let the wrong path deceive that would entice us to seek something besides Christ that should help us to salvation. " Jesus adds, by way of a gentle rebuke: If ye had known Me, ye should have known the Father. Their knowledge was not yet so deep and complete as it well might have been. The Father is in Jesus, and to know Him is to know the Father, chap. 10:30. The disciples had therefore seen the Father, who is revealed in the Son, with the eyes of faith, by which they had received Christ. "He that sees Christ with eyes ’in faith’ by that same process of seeing also sees the Father; for he touches that Person in whom the Father (also bodily, as St. Paul says, Col 2:1-23: lives, and revivals all His heart and will. Thus we also see and know both Him and the Father, although not with eyes, nor through bodily seeing and knowing, but through that very faith."
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v8 Lord, show us the Father
Lord, show us the Father
The "Father" is an important title for God. (See: Translating Son and Father)
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I have been with you for so long and you still do not know me, Philip?
This remark appears in the form of a question to add emphasis to Jesus' words. AT: "Philip, I have been with you disciples already for a very long time. You should know me by now!" (See: Rhetorical Question)
Whoever has seen me has seen the Father
To see Jesus, who is God the Son, is to see God the Father. The "Father" is an important title for God. (See: Translating Son and Father)
How can you say, 'Show us the Father'?
This remark appears in the form of a question to emphasize Jesus' words to Philip. AT: "So you really should not be saying, 'Show us the Father!'" (See: Rhetorical Question)
translationWords
Philip, the apostle
lord
God the Father
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv6, 8, 9 14:6 I am: See study note on 6:35. Access…
14:6 I am: See study note on 6:35. Access to the Father’s presence is only through Jesus, who is the way, the truth, and the life. • The way to the Father is only through Jesus. Other religions and philosophies propose different avenues to God, but Jesus asserted that he is the one exclusive path to God. • Jesus is the truth because God is truth. • God is the source of eternal life. At Lazarus’s tomb, Jesus showed his divine power over life and death (11:25).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.