Albert Barnes Commentary John 14

Let not your heart be troubled. The disciples had been greatly distressed at what Jesus had said about leaving them (Compare to John 16:6, 22). Perhaps they had indicated their distress to Him in some way by their countenance or their expressions, and He now proceeds to administer to them such consolations as their circumstances made proper.

The discourse in this chapter was delivered, doubtless, while they were sitting at the table partaking of the Supper (John 16:33). The discourse in the two following chapters, and the prayer in the 17th chapter, were delivered while they were on their way to the Mount of Olives. There is nowhere to be found a discourse so beautiful, so tender, so full of weighty thoughts, and so adapted to produce comfort, as that which occurs in these three chapters of John.

It is the consoling part of our religion, where Christ brings to bear on the mind full of anxiety, perplexity, and care, the tender and inimitably beautiful truths of His gospel—truths fitted to allay every fear, silence every murmur, and give every needed consolation to the soul. In the case of the disciples, there was much to trouble them.

They were about to part with their beloved, tender Friend. They were to be left alone to meet persecutions and trials. They were without wealth, without friends, without honors. And it is not improbable that they felt that His death would demolish all their schemes, for they had not yet fully learned the doctrine that the Messiah must suffer and die (Luke 24:21).

You believe in God. This may be read either in the indicative mood or the imperative. It should probably be read in the imperative: "Believe on God, and believe on Me." If there were no other reason for it, this is sufficient: there was no more evidence that they did believe in God than that they believed in Jesus. All the ancient versions except the Latin read it this way. The Savior told them that their consolation was to be found at this time in confidence in God and in Him. He also intimated what He had so often told them and the Jews: that there was an indissoluble union between Him and the Father. He takes occasion to explain this union to them more fully (John 13:7–12).

Believe in. Put confidence in; rely on for support and consolation.

{b} "believe also"Isaiah 12:2–3; Ephesians 1:12–13; 1 Peter 1:21

In my Father's house. Most interpreters understand this as referring to heaven, as the special dwelling-place or palace of God; but it may include the universe, as the abode of the omnipresent God.

Are many mansions. The word rendered mansions means either the act of dwelling in any place (John 14:23, we will make our abode with him), or it means the place where one dwells. It is taken from the verb to remain and signifies the place where one dwells or remains.

It is applied by Greek writers to the tents or temporary habitations that soldiers pitch on their marches. It denotes a dwelling of less permanency than the word house. It is commonly understood as affirming that in heaven there is ample room to receive all who will come, and that therefore the disciples might be sure they would not be excluded.

Some have understood it as affirming that there will be different grades in the joys of heaven, that some of the mansions of the saints will be nearer to God than others, agreeably to 1 Corinthians 15:40–41. But perhaps this passage may have a meaning that has not occurred to interpreters. Jesus was consoling His disciples, who were grieving at the idea of His separation. To comfort them, He addresses them in this language:

"The universe is the dwelling-place of my Father. All is His house. Whether on earth or in heaven, we are still in His habitation. In that vast abode of God, there are many mansions. The earth is one of them; heaven is another. Whether here or there, we are still in the house, in one of the mansions of our Father, in one of the apartments of His vast abode.

"This we ought continually to feel, and to rejoice that we are permitted to occupy any part of His dwelling-place. Nor does it differ much whether we are in this mansion or another. It should not be a matter of grief when we are called to pass from one part of this vast habitation of God to another. I am indeed about to leave you, but I am going only to another part of the vast dwelling-place of God. I shall still be in the same universal habitation with you, still in the house of the same God, and am going for an important purpose—to fit up another abode for your eternal dwelling."

If this is the meaning, then there is true consolation in the discourse. We see that the death of a Christian is not to be dreaded, nor is it an event over which we should weep immoderately. It is but removing from one apartment of God's universal dwelling-place to another—one where we shall still be in His house and still feel the same interest in all that pertains to His kingdom. And especially, the removal of the Saviour from the earth was an event over which Christians should rejoice, for He is still in the house of God and still preparing mansions of rest for His people.

If it were not so, etc.

"I have concealed no truth from you. You have been cherishing this hope of a future abode with God. Had it been ill-founded, I would have told you plainly, as I have told you other things. Had any of you been deceived, as Judas was, I would have made it known to you, as I did to him."

I go to prepare a place for you. By His going is meant His death and ascent to heaven. The figure here is taken from one who is on a journey, who goes before his companions to provide a place to lodge in and to make the necessary preparations for their entertainment. It evidently means that He, by the work He was yet to perform in heaven, would secure their admission there and obtain for them the blessings of eternal life. That work would consist mainly in His intercession (Hebrews 10:12–13, 19-22; Hebrews 7:25–27; Hebrews 4:14–16).

That where I am. This language could be used by no one who was not then in the place of which He was speaking, and it is just such language as one would naturally use who was both God and man—in reference to His human nature, speaking of His going to His Father; and in reference to His divine nature, speaking as if He was then with God.

You may be also. This was language eminently fitted to comfort them. Though about to leave them, He would not always be absent. He would come again at the Day of Judgment and gather all His friends to Himself, and they shall be with Him forever (Hebrews 9:28). So shall all Christians be with Him. And so, when we part with a beloved Christian friend by death, we may feel assured that the separation will not be eternal. We shall meet again and dwell in a place where there will be no more separation and no more tears.

See also: prepare a place for you (Hebrews 9:28); where I am (John 12:26; John 17:24; 1 Thessalonians 4:17).

Where I go you know. He had so often told them that he was to die, and rise, and ascend to heaven, that they could not but understand it (Matthew 16:21; Luke 9:22; Luke 18:31–32).

The way you know. That is, the way that leads to the dwelling-place to which he was going. The way which they were to tread was to obey his precepts, imitate his example, and follow him (John 14:6).

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 Luke 24:21.

They entertained the common notions of a temporal kingdom; they still supposed 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 contrary opinions. Had Thomas 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 it is 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?

I am the way. See Isaiah 35:8. By this is meant, doubtless, that they and all others were to have access to God only by obeying the instructions, imitating the example, and depending on the merits of the Lord Jesus Christ. He was the leader in the road, the guide to the wandering, the teacher of the ignorant, and the example to all. See John 6:68: Thou hast the words of eternal life; 1 Peter 2:21: Christ—suffered for us, leaving us an example that ye should follow his steps;Hebrews 9:8–9.

The truth. The source of truth, or he who originates and communicates truth for the salvation of men. Truth is a representation of things as they are. The life, the purity, and the teaching of Jesus Christ was the most complete and perfect representation of the things of the eternal world that has been or can be presented to man. The ceremonies of the Jews were shadows; the life of Jesus was the truth. The opinions of men are fancy, but the doctrines of Jesus were nothing more than a representation of facts as they exist in the government of God. It is implied in this, also, that Jesus was the fountain of all truth; that by his inspiration the prophets spoke, and that by him all truth is communicated to men.

The life. See John 11:25.

No man cometh to the Father but by me. To come to the Father is to obtain his favour, to have access to his throne by prayer, and finally to enter his kingdom. No man can obtain any of these things except by the merits of the Lord Jesus Christ. By coming by him is meant coming in his name and depending on his merits.

We are ignorant, and he alone can guide us. We are sinful, and it is only by his merits that we can be pardoned. We are blind, and he only can enlighten us. God has appointed him as the Mediator and has ordained that all blessings shall descend to this world through him. Therefore, he has put the world under his control, has given the affairs of men into his hand, and has appointed him to dispense whatever may be necessary for our peace, pardon, and salvation (Acts 4:22; Acts 5:31).

Supporting scriptures include: for the truth, John 1:17 and John 15:1; for the life, John 1:4 and John 11:25; and for No man cometh to the Father but by me, Acts 4:12.