In John 14:1 Jesus begins to console his disciples. Judas had just left and Peter's denial has just been foretold and the disciples know that Jesus will be separated from them. Below is an illustration of how John 14:1-14 is placed within the Last Supper Discourses.
This first part of the discourse will end in 14:31 where Jesus will ask his disciples to move on (to another topic?). In 14:15, the topic changes from faith (14:1-14) to love (14:15-31). There is an inclusion in "Don't let your heart be troubled" (14:1.27), "I am going" (14:2.12) and "Believe in God... in me" (14:1.11)
This part of the discourse can be divided as follows:
- vv. 1-3 I am going to the Father
- vv. 4-6 Unlike the Jews, you will know where I am going
- vv. 7-12 Who sees me has seen the Father (I and the Father are one)
- vv. 13-14 Ask and it shall be given to you
I will come back
Jesus is going to the Father but he will return. The expression "again I come to you" indicates the parousia. But in the whole of the discourse, this parousia is already started in the indwelling of the Trinity in those who love him (cf. 14:15-31). Scholars refer to this as John's "realized eschatology." Jesus makes present the last day in an inchoate manner. His declaration at Lazarus's grave that he is "The Resurrection" is an aspect of this "proleptic" last day. It is not simply an anticipation, but it is already present as a seed that already contains in itself the tree it will turn into Jesus will take back his disciples at the end of time as in 1 Thess. 4:16-17 but that will be the climax of the moments that He himself as the Risen Lord will be sharing with his disciples: for He will be the one coming from heaven (as the true Manna, Jn. 6) and he who stands in the midst of the brothers in the power of the Spirit (cf. 20:19ff).
Where I am you also may be...
Jesus will return to take his disciples that they may be where he is. The phrase echoes the one in 12:26.
If anyone serves me, let him follow me.
Where I am, there will my servant also be.
If anyone serves me, the Father will honor him.
The immediate context is Jesus' saying about discipleship. The one who obeys Jesus will be "where He shall be". Within the context of a saying that re-expresses the Synoptic sayings about the disciple and the cross (Jn. 12:23-26), this could only mean one thing: the servant of Jesus will have to follow him to the cross so as to share His glory at the Fathers' side. In Jn. 14, it becomes a promise to those who even now share in the Hour of Jesus.
the dialogues
Two ideas are emphasized in dialogue with Thomas and Philip, both of which follow a statement of Jesus. The first one is about "the way", the other is about "seeing the Father". Thomas' question gives Jesus the opportunity to say that he is "the Way, the Truth and the Life". With Philip's question, Jesus discusses an idea that had been the point of contention with the Jews: his relationship with the Father.
What was hidden from the Jews -- where Jesus is going -- he had just revealed to the disciples. He is going back to the Father. But he also expects those whom he wishes to be with him to know the way to Him. The clarification asked by Thomas receives the answer: Jesus is the Way, the access point to God. Not only that, Jesus is also Truth and Life. He is the Truth that sets people free from sin (8:32), and reveals the innermost thoughts of God (1:14.17). In the episode of the raising of Lazarus, Jesus already revealed Himself as the Resurrection and the Life. In his person is realized the vindication of the just which the faithful of Israel have all been waiting for. Belief in him, brings eternal life (6:47).
Another case in point is Jesus' relationship with the Father. In Jn. 8, the Jews wanted to stone him for making himself "equal to God", and later, in Jn. 10 for making himself "God". "I and the Father are one," Jesus had declared at one point. Already in 1:18 John had stated that it was the only begotten Son who reveals God. Here, this statement finds a clarification from Jesus. Those who would understand this statement like Philip will have to be corrected . Philip's request for a theophanic revelation of the Father at Jesus' behest, manifests a faith that was yet immature. "Whoever sees me" Jesus explains, "has seen the Father". In the Resurrection, Thomas will be confessing Jesus as "My Lord and My God", the high point of all the confessions about the identity of Jesus. In this confession of Thomas, all that Jesus reveals about himself -- his "I Am" declarations, his statements that the Jews thought "blasphemous" -- come to light. He had earlier said "When the Son of Man has been lifted, you will know that "I Am'. (8:28)". "I Am" is the name Yahweh revealed to Moses in Exodus 3:14. With Thomas's confession, we come full circle to what John had earlier declared in his prologue "the Word was God ... the only Begotten Son (himself) God..." (1:1.18).
believe the works
10 Don'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:
the Father who lives in me does his works.
11 Believe me that I am in the Father,
and the Father in me;
or else believe me
because of the works.
This is like something Jesus already told the Jews (10:37-38). The same rebuke that he utters is now addressed to a disciple who has not yet understood the most important thing about Jesus, the same thing for which the Jews would like to put him to death (10:29c.32).
The rebuke ends with something like an appeal to belief on the basis of the "works" (ta erga) that Jesus performs. His "works" are God's works, just as his "words" are God's words. The "works" of Jesus include not only the miracles and cures he performs in his ministry but also covers his death, resurrection and the subsequent activity he will perform in those who believe in him (v 12). These same "works" will be at issue later on when, according to Luke, Gamaliel will defend the activities of the apostles (Acts 5:38).
faith and prayer
Jesus call to belief in his words and deeds as the Fathers' words and deeds (11-12) leads to a saying about prayer (13-14). The pattern "faith-->prayer" is similar to Mark 11:22-24 (see also the parallel passages)
Have faith in God.
23 For most assuredly I tell you, whoever may tell this mountain, 'Be taken up and cast into the sea,' and doesn't doubt in his heart, but believes that what he says is happening; he shall have whatever he says.
24 Therefore I tell you, all things whatever you pray and ask for, believe that you receive them, and you shall have them.
The theme of the disciples' prayer continues in 15:7.16 and 16:24-26. In these latter verses, the "power" of the disciples' prayer is based on the relationship that they have with the Trinity, the Father, Son and the Holy Spirit. In fact, John arranges the materials relevant to the disciples' prayer within the context of the love-relationship between Jesus and his disciples (15:7.16) and their indwelling with the Trinity1.
1. Prayer by itself is not "power". It is an "expression" of a relationship that John describes as a mutual indwelling of the Father, Son and the Holy Spirit with the disciples. It is not a privilege that an invidual has as something personal. Rather, the individual disciple to the measure that he participates in the life of the community of disciples, shares in that privilege.)
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