Sermon Notes

14 “Do not let your hearts be troubled. Believe in God; believe also in me. 2 In my Father’s house there are many dwelling places. If it were not so, would I have told you that I go to prepare a place for you? 3 And if I go and prepare a place for you, I will come again and will take you to myself, so that where I am, there you may be also. 4 And you know the way to the place where I am going.” 5 Thomas said to him, “Lord, we do not know where you are going. How can we know the way?” 6 Jesus said to him, “I am the way and the truth and the life. No one comes to the Father except through me. 7 If you know me, you will know my Father also. From now on you do know him and have seen him.”
8 Philip said to him, “Lord, show us the Father, and we will be satisfied.” 9 Jesus said to him, “Have I been with you all this time, Philip, and you still do not know me? Whoever has seen me has seen the Father. How can you say, ‘Show us the Father’?10 Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own, but the Father who dwells in me does his works. 11 Believe me that I am in the Father and the Father is in me, but if you do not, then believe because of the works themselves. 12 Very truly, I tell you, the one who believes in me will also do the works that I do and, in fact, will do greater works than these, because I am going to the Father. 13 I will do whatever you ask in my name, so that the Father may be glorified in the Son. 14 If in my name you ask me for anything, I will do it. (New Revised Standard Version Updated Edition, NRSVue)

14 1-4 “Don’t let this rattle you. You trust God, don’t you? Trust me. There is plenty of room for you in my Father’s home. If that weren’t so, would I have told you that I’m on my way to get a room ready for you? And if I’m on my way to get your room ready, I’ll come back and get you so you can live where I live. And you already know the road I’m taking.” 5 Thomas said, “Master, we have no idea where you’re going. How do you expect us to know the road?” 6-7 Jesus said, “I am the Road, also the Truth, also the Life. No one gets to the Father apart from me. If you really knew me, you would know my Father as well. From now on, you do know him. You’ve even seen him!” 8 Philip said, “Master, show us the Father; then we’ll be content.” 9-10 “You’ve been with me all this time, Philip, and you still don’t understand? To see me is to see the Father. So how can you ask, ‘Where is the Father?’ Don’t you believe that I am in the Father and the Father is in me? The words that I speak to you aren’t mere words. I don’t just make them up on my own. The Father who resides in me crafts each word into a divine act. 11-14 “Believe me: I am in my Father and my Father is in me. If you can’t believe that, believe what you see—these works. The person who trusts me will not only do what I’m doing but even greater things, because I, on my way to the Father, am giving you the same work to do that I’ve been doing. You can count on it. From now on, whatever you request along the lines of who I am and what I am doing, I’ll do it. That’s how the Father will be seen for who he is in the Son. I mean it. Whatever you request in this way, I’ll do. (The Message, MSG)

The Gospel of John is known as the “spiritual” gospel because more than the Synoptic Gospels, it asserts that Jesus was the Divine incarnate—God was enfleshed and “moved into our neighborhood,” (John 1:14). John’s gospel has such a highly developed Christology—the theological doctrine about Christ—that scholars date it as the last gospel. An Egyptian codex fragment P52 which has portions of John’s Gospel is scientifically dated to between 135-160 CE, therefore we know that the final received form of the Gospel of John was written before that date. Most New Testament scholars conclude it was written in the late 90s of the 1st century CE. Irenaeus, an early Christian writer who lived from 130–202 CE, says John’s gospel was written in Ephesus.
While tradition asserts the Gospel of John was written by the apostle John, also known commonly called the Beloved Disciple (John 13:23; 19:25-27, 21:1-14, 20-24), most scholars consider that attribution to be honorific. In the absence of conclusive textual and archaeological data, the writer is likely a beloved member of the Johannine community who was its principal founder, one of its founding members, or a devoted student who continues the evangelistic witness of his or her teacher. According to many Johannine scholars, the Beloved Disciple is not a particular individual, but rather a composite character who represents ideal discipleship and the spiritual authority of the Johannine community.
This week’s lesson text is part of a literary unit called the “Book of Glory” (John 13:1 – 20:31) which explores Jeus final days, and the events occurring on Maundy Thursday through the resurrection appearances. In chapter 13, Jesus washes the disciples feet, foretells his betrayal, and issues a new commandment to the disciples: to love one another. Unlike Matthew, Mark, and Luke, John’s Jesus is—without question—clearly divine. He miraculously walks on water, heals the sick, feeds multitudes, and raises the dead. In 13:31-38, Jesus begins a teaching segment that continues through chapter 17. This “farewell discourse” is unique to John’s gospel account. Jesus provides the disciples instructions on loving each other, the way to God the Father, the Holy Spirit, staying connected to God through Jesus the Son, and concludes his teaching by praying for the disciples.
Jesus utilizes three metaphors—or visual images—throughout this discourse to help the disciples comprehend what he is saying: his father’s house (chapter 14), the true vine (chapter 15), the woman in labor (chapter 16). The father’s house enables the disciples to understand that his death is a precursor to preparing the “mansions” that are in store for them. The true vine explains the main ideas of Johannine Christology: that God created and tended the vine (Jesus) to bear fruit. The disciples are the branches who are called to bear fruit through carrying the wine (the gospel of Jesus Christ) and making make additional disciples. God will prune them if they do not bear fruit. The woman in labor explains the pain the disciples will feel when they lose Jesus. However, like a woman who gives birth in pain—but the pain quickly disappears at the sight of their baby—the disciples will suffer the loss of Jesus to crucifixion, but will rejoice when they see him again.

1-4 “Don’t let this rattle you. You trust God, don’t you? Trust me. There is plenty of room for you in my Father’s home. If that weren’t so, would I have told you that I’m on my way to get a room ready for you? And if I’m on my way to get your room ready, I’ll come back and get you so you can live where I live. And you already know the road I’m taking.”
In the opening verses of the lesson, Jesus responds to some anxiety that the disciples must have. We can understand why the disciples would be greatly troubled. They were aware of the mounting peril to Jesus, that the priests and the rulers of the Jews were seeking to kill him. (Likely due to the people believing in Jesus after Lazarus was raised from the dead.) They disciples are also uneasy when Jesus said one of them would betray him. They were confused and puzzled by Judas’ sudden exit. But, most of all, they’re afraid of losing Jesus. Anxious foreboding filled their minds; fear gripped their hearts.
Often Christians ask, “Is it wrong for Christians to be troubled, to feel pressure, or to feel anxious and worried? Are we supposed to be cheerful and confident all the time?” Of course, we are going to have times of anxiety and worry. We are, after all, human. Life presents us with trouble, pressure, anxiety, and sometimes what feels like is pure hell. Jesus was not immune to pressure, and neither are we. In preceding chapters, the Johannine writer writes that Jesus “deeply troubled in spirit.” If is not wrong for Christians to feel pressured and be fearful. However, Jesus is teaching that there is an antidote to this anxiety, pressure and fear: Him.
Jesus tells the disciples, “If you trust God, then you should also trust me. Me and the father are one! The disciples had the ancient Hebrew Scriptures to rely on when they felt the pressures of life weighing them down. Now they had additional help in Jesus who is equates himself with God the Father. They trusted in God before, now they should trust in him. While he will have to leave them for a time, he will not be gone forever. He is going to his Father’s house. He is going there to prepare a place for his disciples, so they can be with him for all eternity. His Father’s house has plenty of room! Further, this Father’s House has not been corrupted like the Jerusalem temple.
Later—after the crucifixion—when the disciples think back on Jesus’ farewell discourse, they will finally comprehend what Jesus was trying to teach them. They already know where he is going. He is preparing a place for all of his disciples.
5 Thomas said, “Master, we have no idea where you’re going. How do you expect us to know the road?” 6-7 Jesus said, “I am the Road, also the Truth, also the Life. No one gets to the Father apart from me. If you really knew me, you would know my Father as well. From now on, you do know him. You’ve even seen him
Although Jesus has continuously taught the disciples about where he is going, Thomas doesn’t get it yet. It’s possible that none of the disciples really understood what Jesus is saying. However, it’s Thomas that speaks to up for the group. He says, “Master, we have no idea where You’re going. How do you expect us to know the road, or the way?” Jesus has continuously told the disciples that he was heaven sent, but they clearly were not listening to his teaching. Or, they did not believe that what he said was true. Jesus had told them that he had come from the Father in heaven, and that he was going to return to the Father in heaven (John 6:38; 7:33, 34; 8:42; 10:34-36). But now, as Jesus prepares to die, he is reminding the disciples of the things that he has taught them over his three-year ministry.
Jesus responds to with a forceful declaration: “I am the Road, also the truth, also the life. No one gets to the Father apart from Me.” Jesus is not merely one who shows us the way; He is The Way/Road. It is His death, resurrection, and ascension that made a way for humanity to be with God forever. He is not merely a way; he is The Way. To reiterate His point, Jesus says it again in very plain words: “No one gets to the Father apart from Me.”
Jesus is also The Truth. He does not just teach the truth, but He is the truth. He is all the truth that humanity need for salvation, life, and godliness. It is this “truth” in Jesus that reveals God to humanity and is the primary content of the Gospel of Jesus Christ.
Jesus is also The Life. He not only gives life, but he is the source (“zoe” in Greek) of life. He is the one who was pre-existent with God and called heaven, earth , and life into existence (John 1:1-5). To reject Jesus is to reject God. Further, because Jesus is life (“zoe”), his life cannot be taken away from him. He is able to lay his life down because he is the source of life. lays his life down because he has the authority to take it up again (John 10:17, 18).
Additionally, Jesus says that, to know him is to know the Father. Up to this point, the disciples have not known Jesus fully, but from the time of his death and resurrection (his glorification), they will know him and the Father. Truly, in Jesus they have not only known the Father, but they have seen the Father.
8 Philip said, “Master, show us the Father; then we’ll be content.” 9-10 “You’ve been with me all this time, Philip, and you still don’t understand? To see me is to see the Father. So how can you ask, ‘Where is the Father?’ Don’t you believe that I am in the Father and the Father is in me? The words that I speak to you aren’t mere words. I don’t just make them up on my own. The Father who resides in me crafts each word into a divine act.
Philip’s words convey his spiritual hunger and his spiritual immaturity. After three and a half years with Jesus, one wonders how he can ask Jesus to show them the Father. Philip is basing his request on the premise that “seeing is believing.” But Jesus turns this reasoning inside-out. He says that it is not “seeing that leads to believing,” but it is “believing the leads to seeing.” It is to those who believe in Jesus to whom He reveals Himself (John 14:21).
In response to Philip’s request, Jesus confirms the union that exists between himself and the Father. But building upon that, He adds that their divine union is the foundation of our union in Christ. This is the greatest message of the Word—God and humanity working together. Humanity working, making choices, putting forth energy, but God touching it, blessing it, pouring His divine creative inspiration upon it, so that the results are far beyond anything we could expect from human working.
11-14 “Believe me: I am in my Father and my Father is in me. If you can’t believe that, believe what you see—these works. The person who trusts me will not only do what I’m doing but even greater things, because I, on my way to the Father, am giving you the same work to do that I’ve been doing. You can count on it. From now on, whatever you request along the lines of who I am and what I am doing, I’ll do it. That’s how the Father will be seen for who he is in the Son. I mean it. Whatever you request in this way, I’ll do.
In the final verses of the lesson text, Jesus says:
• Faith will allow us to do the same work as Jesus—the work of preaching, teaching and healing.
• Faith will open doors of opportunity for us to do even greater work—regarding spiritual significance, expansion of the Gospel, the deepening of the Gospel into the fabric of daily life, etc.
• Faith allows us to see that the Power behind these great works is the presence of the Holy Spirit—indwelling, in-filling, sanctifying, equipping, empowering. In the following verses of chapter 14, Jesus teaches that he is going to the Father but he is sending the Paraclete—the source of this unimaginable power. However, the disciples can’t receive Paraclete power until Jesus leaves.
Finally, Jesus links belief in him to the power of prayer, when the disciples pray in alignment to Divine purpose and Divine glorification. When we pray in the name of Jesus; when we ask in line with God’s will, Jesus promises, “I will do it!”

i. The Church Father Clement of Alexandria, who lived from 150-215 CE, described the Gospel of John as the “spiritual gospel.
ii. Gale A. Yee. Fortress Commentary on the Bible: Two Volume Set (Kindle Edition), p. 2681.