John 14 - Holman KJV Study Bible

14:1 ­Jesus' words echo similar admonishments in the OT (Deut. 1:21,29; 20:1,3; Josh. 1:9; cp. John 11:33; 12:27; 13:21). In keeping with OT usage (Isa. 28:16), believe denotes personal, relational trust.

14:2-3 ­Jesus elsewhere said His followers would be welcomed into "everlasting habitations" (Luke 16:9). The disciples' homecoming will be comparable to a son's return to his father's house (Luke 15:11-32). Or to switch metaphors, ­Jesus, the messianic bridegroom (3:29), said He would come to take them home to be with Him.

14:6 ­Jesus is the way, the truth, and the life (see note at 6:35,48). ­Jesus alone is able to provide access to God because He alone paid the penalty for our sins (Isa. 53:5; Heb. 1:3). He is the truth (1:14,17; 5:33; 18:37; cp. 8:40,45-46), and all contrary claims are false. He alone is the life (1:4), having life in Himself (5:26). He is thus able to confer eternal life on all those who believe in Him (3:16). ­Jesus is truth and life, and He is the one and only way of salvation.

14:7 The emphasis on truly knowing ­Jesus and God the Father harks back to OT covenant language (Jer. 24:7; 31:34; Hos. 13:4).

14:8 Philip apparently wanted some sort of revelation of God. In the OT, Moses asked and was given a limited ­vision of God's glory (Exod. 33:18; cp. Exod. 24:10); Isaiah received a similar vision (Isa. 6:1; see note at John 12:41). In keeping with OT teaching, however, ­Jesus denied the possibility of a direct vision of God (1:18; 5:37; 6:46).

14:12 The disciples' greater works are made possible because ­Jesus was going to His Father after His work on the cross (12:24; 15:13; 19:30). The works are greater because they are based on the totality of ­Jesus' work and will bear lasting fruit (Matt. 11:11; John 15:8,16).

14:13-14 Praying in ­Jesus' name expresses alignment of one's desires and purposes with God (1 5:14-15). See note at 3:16-18.

14:15 ­Jesus' words echo the demands of the Deuteronomic covenant (Deut. 5:10; 6:5-6; 7:9; 10:12-13; 11:13,22).

14:16-17 Another Comforter or the Spirit of truth is the Holy Spirit (v. 26), who guides disciples into all truth (16:13). The Spirit replaces ­Jesus' physical presence by permanently indwelling His followers. Divine presence for ­Jesus' followers includes the Spirit (14:15-17), ­Jesus (v v. 18-21), and the Father (v v. 22-24).

14:18 The Spirit's presence within disciples essentially amounts to ­Jesus' own presence, because the Spirit testifies about ­Jesus (15:26) and helps disciples understand the significance of what ­Jesus has done (16:14). ­Jesus' assurance echoes Moses' parting words to Israel (Deut. 31:6; cp. Josh. 1:5). By saying this, ­Jesus likely had in mind both His resurrection and the coming of the Spirit at Pentecost.

14:21 The references to commandments and the phrase manifest myself hark back to the giving of the law at mount Sinai and to other OT appearances of God (Exod. 33:13).

14:22 This Judas . . . not Iscariot is probably "Judas the brother of James," mentioned in Luke 6:16 and Acts 1:13, not Jude, the half-brother of ­Jesus (Matt. 13:55; Mark 6:3).

14:23 This recalls God's dwelling among His people in the tabernacle (Exod. 25:8; 29:45; Lev. 26:11-12) and the temple (1 Kings 8:10-11; cp. Acts 7:46-47), and points forward to the time when the Spirit would come at Pentecost (Acts 2).

14:26 The Holy Ghost (1:33; 20:22) is mentioned infrequently in the OT (Ps. 51:11; Isa. 63:9-10). ­Jesus' focus here was on the Spirit's future teaching ministry (1 2:20,27).

14:27 The expression peace (Hb shalom) could serve as a greeting or announce blessing upon those who enjoyed a right relationship with God (Num. 6:24-26; cp. Ps. 29:11; Hag. 2:9). The OT prophesied a period of peace following the Messiah's coming, for He is the "Prince of Peace" (Isa. 9:6), who would "speak peace unto the heathen" (Zech. 9:10; cp. 9:9). There would be tidings of peace and salvation (Isa. 52:7; cp. 54:13; 57:19), and God would establish an everlasting "covenant of peace" with His people (Ezek. 37:26). ­Jesus' parting encouragement for His followers not to be troubled or afraid echoes Moses' parting counsel (Deut. 31:6,8).

14:30 On the prince of this world, see note at 12:31. Satan has no legal claim or hold on ­Jesus.

14:31. Some scholars view the transition between 14:31 to 15:1 as a literary seam, which would indicate that John's Gospel was pieced together from different sources (one ending at 14:31; another beginning at 15:1). More likely, John is simply describing ­Jesus' transition (Arise, let us go hence) from the upper room to the garden of Gethsemane, where He arrived in 18:1.