November 20, 2020October 15, 2021
by in John, Messages, Pastor Dave
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Sunday, November 22, 2020

John 14:1-14

“Home Sweet Heaven”

Service Orientation: When we know Jesus for who he truly is, and trust him as our savior, we have heaven to look forward to. In him alone is life eternal.

Memory Verse for the Week: “‘He will wipe every tear from their eyes. There will be no more death’ or mourning or crying or pain, for the old order of things has passed away.” Revelation 21:4

Background Information:

  • 2 In spite of the threatening circumstances, Jesus spoke with calm assurance of the divine provision for them and took for granted that they would have a place in the eternal world. Jesus never speculated about a future life; he spoke as one who was as familiar with eternity as one is with his hometown. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 143)
  • 7 “If you really knew me” could probably be better rendered “If you have attained a realization of who I am, you will know my Father also.” Jesus declared that he had adequately presented the Father in his own person. The statement has its parallel in Paul’s teaching: “He is the image of the invisible God” (Col 1:15). “Knew” implies experience rather than intuition or theoretical knowledge. To the extent that the disciples had come to a satisfactory understanding of Jesus, they had a comprehension of the being of God. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 144)
  • Ideas of extravagance and luxury are neither taught nor denied in this passage. The term mansion, so familiar to us from the King James Version, simply meant “dwelling” to its original English translators, rather than “grand and opulent house” as it has come to mean today. As the New International Version has rightly translated, the promised dwellings are rooms within the Father’s house. The focus rests not with the nature of the rooms themselves, but with the fellowship they guarantee with the Father in His house. The central hope is relationship, not real estate. (Joseph Dongell, John: A Bible Commentary in the Wesleyan Tradition, 172)
  • The Greek word for “rooms” (monai) could be better translated “abodes” because it shares the same root as the Greek word for “abide” (meno). It simply means “a dwelling place.” The word mansions in the NKJV is misleading because it connotes spacious, luxurious houses. (Bruce B. Barton, Life Application Bible Commentary: John, 285)
  • [Heaven] is not a product of religious imagination or the result of a psyched-up mentality, looking for “pie in the sky by and by.” Heaven is the place where God dwells and where Jesus sits today at the right hand of the Father. Heaven is described as a kingdom (2 Peter 1:11), an inheritance (1 Peter 1:4), a country (Heb. 11:16), a city (Heb. 11:16), and a home (John 14:2). (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 280)
  • “Let not your hearts be troubled.” In the original Greek, this carries the firmness, resolve, and conviction of a command, though from the context we understand these words most likely to have been spoken very gently. Our Lord’s statement was not just for his disciples, but for all who would ever follow him. (R. Kent Hughes, Preaching the Word: John, 308)

 

The question to be answered is…

What is Jesus trying to accomplish through this section of the upper room discourse?

 Answer…

Jesus is attempting to comfort and prepare his downtrodden disciples for what’s to come by giving them the hope of heaven, and instilling in them the purpose of heaven; eternal rest and glory in the Father.

 

The word of the day is… heaven

 

What hope lies in what Jesus reveals about heaven from this text? 

  1. There’s hope in knowing of heaven’s preparation.

(Mat. 25:34; John 14:2-3, 1 Cor. 2:9; Heb. 11:16; 1 Pet. 1:4)

Heaven is not a state of mind. Heaven is reality itself. (C. S. Lewis, The Great Divorce, 65)

God never has, and never will, take His people into a place un-prepared for them. (Arthur W. Pink, Exposition of the Gospel of John, 759)

Heaven is a prepared place for a prepared people–a place which we shall find Christ Himself has made ready for true Christians. He has prepared it by procuring a right for every sinner who believes to enter in. None can stop us, and say we have no business there. (J.C. Ryle, Expository Thoughts on John Vol.2, 143)

 

  1. There’s hope in knowing of heaven’s exclusivity.
    (Mat. 25:46; John 3:36; 8:24; 10:28; 14:6; Acts 4:12; 1 Cor. 6:9-11; 1 Tim. 2:5; Rev. 21:27)

Heaven is a real place, a loving place, and an exclusive place. Not everybody is going to heaven, but rather only those who have trusted Jesus Christ (see Acts 4:12; 1 Tim. 2:4–6). (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 280)

Because [Jesus] is the way, the truth, and the life, he is the only means of reaching the Father. Jesus was not exhibiting a narrow arrogance. Rather, he was making the only possible deduction from the fact that he, the unique Son, was the sole means of access to the Father. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 144)

No other way to the Father will be found than through this one way the Father himself has provided. Efforts to approach the Father without going through Jesus offend not only the Son, but also the Father who offered the Son for the world’s redemption. (Joseph Dongell, John: A Bible Commentary in the Wesleyan Tradition, 174)

 

  1. There’s hope in knowing heaven’s central figure; Jesus. (John 1:1; 3:16; 14:6; Acts 4:12; 1 Cor. 3:11; Heb. 1:3; Rev. 21)

Faith in the Lord Jesus is the only sure medicine for troubled hearts. To believe more thoroughly, trust more entirely, rest more unreservedly, lay hold more firmly, lean back more completely–this is the prescription which our Master urges on the attention of all His disciples. (J.C. Ryle, Expository Thoughts on John Vol.2, 142)

 

  1. There’s hope in knowing heaven is a true disciple’s ultimate home. (Mat. 6:19-21; 2 Cor. 5:1; Phil 3:20-21; Heb. 11:16; 13:14)

Jesus not only prepares the house of God for us; He also prepares us for that house so we will be at home in the will and presence of God. (Samuel Young, Beacon Bible Expositions, 116)

Heaven is “a Father’s house,”–the house of that God of whom Jesus says, “I go to my Father, and your Father.” It is, in a word, HOME–the home of Christ and Christians. This is a sweet and touching expression. Home, as we all know, is the place where we are generally loved for our own sakes, and not for our gifts or possessions; the place where we are loved to the end, never forgotten, and always welcome. This is one idea of heaven. Believers are in a strange land, and at school, in this life. In the life to come they will be at home. (J.C. Ryle, Expository Thoughts on John Vol.2, 142-3)

 

Conclusion…How should the hope of heaven influence how Jesus’ followers live?

 A. By removing fear attributed to hardship in this life.

(Is. 41:13; John 16:33; Rom. 10:9-13; 1 Cor. 2:9; 2 Cor. 4:17-18; 5:8; 1 Pet. 5:7; Rev. 21:4)

Now, all our peace in this miserable life is found in humbly enduring suffering rather than in being free from it. He who knows best how to suffer will enjoy the greater peace, because he is the conqueror of himself, the master of the world, a friend of Christ, and an heir of heaven. (Thomas à Kempis, Imitation of Christ)

[Mortals] say of some temporal suffering, ‘No future bliss can make up for it,’ not knowing that Heaven, once attained, will work backwards and turn even that agony into a glory. (C. S. Lewis, The Great Divorce, 64)

 

 B. By instilling urgency in sharing heaven’s hope with others. (Mar. 16:15-16; Mat. 9:37-38; 28:19-20; Luk 15:7; 19:10; 1 Pet 3:15; 2 Pet. 3:9)

There is more joy in heaven over one sinner who repents that over ninety-nine righteous people who need no repentance. I get excited when I find my lost dog. I get excited when I find a key that is lost. I get excited when I find some money that is lost. Heaven has a feast when a lost person is found. We will look for keys. We will look for coins. We will look for sheep. Why won’t we look for people? (R.C. Sproul, What is the Great Commission?, 52)

The Christian life is a pilgrimage from earth to heaven, and our task is to take as many as possible with us as we make this journey. (Warren Wiersbe, A Gallery of Grace, 46)

 

C. By calling us to calibrate our life with heaven in mind.

(Mat. 6:19-23; Luke 12:33-34; Eph. 5:1-7; Phil. 3:8; 1 Tim 6:17-19; Heb 11:10; 2 Pet. 3:13)

 The fact that we have our citizenship in heaven ought to make us better citizens on earth, no matter under what form of government we may live. (Warren Wiersbe, A Gallery of Grace, 101)

This is the greatest wisdom—to seek the kingdom of heaven through contempt of the world. (Thomas à Kempis, Imitation of Christ)

I believe, to be sure, that any man who reaches Heaven will find that what he abandoned (even in plucking out his right eye) was precisely nothing. (C. S. Lewis, The Great Divorce, vi)

“the way” is Jesus the person, not merely the principles or truths taught by Him. Jesus permitted no separation between himself and His words, and expected loyalty to His teachings to flow out of loyalty to himself. (Joseph Dongell, John: A Bible Commentary in the Wesleyan Tradition, 174)

 

Worship Point…

Heaven is a place of worship whose central figure is Jesus. We get to taste the sweetness of this each time we worship together on earth. (John 4:24; 1 Cor. 3:!1; Rev. 5:13)

We can look forward to eternal life because Jesus has promised it to all who believe in him. But we can actually begin to enjoy eternal life now, for it became ours the moment we believed in Jesus. (Bruce B. Barton, Life Application Bible Commentary: John, 286)

 

Gospel Application…

In Jesus alone is the hope of heaven for those who trust in him. Have you put your trust in him?

(Mat. 7:21; 10:32-33; 12:50; John 3:16; Rom. 3:23; 6:23; 10:9-17; 1 Pet. 3:18)

If you dethrone Jesus, you enthrone something, or someone, else instead. The belief that ‘all religions are really the same’ sounds nice and democratic — though the study of religions quickly shows that it isn’t true. What you are really saying if you claim that they’re all the same is that none of them are more than distant echoes, distorted images, of reality. You’re saying that ‘reality’, God, ‘the divine’, is remote and unknowable, and that neither Jesus nor Buddha nor Moses nor Krishna gives us direct access to it. They all provide a way towards the foothills of the mountain, not the way to the summit. (N.T. Wright, John for Everyone: Part 2, 59)

The feeblest child of God need not fear there will be no place for him. None will be shut out but impenitent sinners and obstinate unbelievers. (J.C. Ryle, Expository Thoughts on John Vol.2, 143)

 

Spiritual Challenge Questions…

Reflect on these questions in your time with the Lord this week, or discuss with a Christian family member or Life Group.

  • What are some things that you often associate with heaven?
  • What are some things you expect to be present in heaven?
  • What is the primary purpose of heaven?
  • How can the hope of heaven influence your walk with Jesus this week and in the weeks to come?

 

Quotes to note…

Earth is an in-between world touched by both heaven and hell. Earth leads directly into heaven or directly into hell, affording a choice between the two. The best of life on earth is a glimpse of heaven; the worst of life is a glimpse of hell. (Randy Alcorn, Heaven, 28)

Those who enter heaven will find they are neither unknown nor unexpected. (J.C. Ryle, Expository Thoughts on John Vol.2, 143)

Jesus is preparing wonderful homes for me and for you, and that brings us comfort in this troubled world. Some people say this is escapism, that we are being so heavenly minded that we are no earthly good. I do not think so. We may be so pious that we are no earthly good. We may be so religious that we are no earthly good. We may be so impractical that we are no earthly good. But I do not believe we can be so heavenly minded that we are no earthly good. The reality of our heavenly abode helps us guard our troubled hearts. (R. Kent Hughes, Preaching the Word: John, 311)

That which is truth has to be dogmatic. When I ask directions to go somewhere, I do not want my directions from a man who isn’t sure and doesn’t know exactly how to get there. I want my directions from one who knows exactly where I’m to turn and how many blocks I’m to go. (J. Vernon McGee, Thru The Bible Commentary Series, John, 245)

[Mortals] say of some temporal suffering, ‘No future bliss can make up for it,’ not knowing that Heaven, once attained, will work backwards and turn even that agony into a glory. And of some sinful pleasure they say ‘Let me but have this and I’ll take the consequences’: little dreaming how damnation will spread back and back into their past and contaminate the pleasure of the sin. Both processes begin even before death. The good man’s past begins to change so that his forgiven sins and remembered sorrows take on the quality of Heaven: the bad man’s past already conforms to his badness and is filled only with dreariness. And that is why, at the end of all things, when the sun rises here and the twilight turns to blackness down there, the Blessed will say, ‘We have never lived anywhere except in Heaven,’ and the Lost, ‘We were always in Hell.’ (C. S. Lewis, The Great Divorce, 64)

Man was not made for Heaven, but for the earth, and so placed here to till the earth and live upon it. By sinning he lost the earth and the earth shared his ruin. But by sinning he brought down the Son of God from Heaven, who by His descent opened Heaven as the normal place for those believing on Christ, and so in Him” (Mr. Malachi Taylor) (Arthur W. Pink, Exposition of the Gospel of John,760)

 

FURTHER QUOTES AND RESEARCH:

 

Why do you look about here when this is not the place of your repose? Dwell rather upon heaven and give but a passing glance to all earthly things. They all pass away, and you together with them. (Thomas à Kempis, Imitation of Christ)

 

Why, then, do you fear to take up the cross when through it you can win a kingdom? In the cross is salvation, in the cross is life, in the cross is protection from enemies, in the cross is infusion of heavenly sweetness, in the cross is strength of mind, in the cross is joy of spirit, in the cross is highest virtue, in the cross is perfect holiness. There is no salvation of soul nor hope of everlasting life but in the cross. (Thomas à Kempis, Imitation of Christ)

 

Use temporal things but desire eternal things. You cannot be satisfied with any temporal goods because you were not created to enjoy them. (Thomas à Kempis, Imitation of Christ)

 

Heaven is our home, but we aren’t there yet. The best is still to come. In this life our experience of God’s presence is limited by what God shows us and what we can perceive. We sometimes recognize that God is near, but normally we don’t experience it in any pronounced way. In heaven things will be very different. God’s complete and immediate presence will be everywhere. And we will cherish it like never before. (Bob Kauflin, Worship Matters, 141)

 

6 Jesus’ reply is the ultimate foundation for a satisfactory philosophy of life. First, it is personal. He did not claim merely to know the way, the truth, and the life as a formula he could impart to the ignorant; but he actually claimed to be the answer to human problems. Jesus’ solution to perplexity is not a recipe; it is a relationship with him. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 144)

 

[Jesus] is the way to the Father because only he has an intimate knowledge of God unmarred by sin. He is the truth because he has the perfect power of making life one coherent experience irrespective of its ups and downs. He is the life because he was not subject to death but made it subject to him. He did not live with death as the ultimate end of his life; he died to demonstrate the power and continuity of his life. Because [Jesus] is the way, the truth, and the life, he is the only means of reaching the Father. Jesus was not exhibiting a narrow arrogance. Rather, he was making the only possible deduction from the fact that he, the unique Son, was the sole means of access to the Father. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 144)

 

9 Jesus was both pleased and saddened by Philip’s request: pleased by his earnestness and saddened by his obtuseness. His union with the Father was so natural that he was astonished that Philip had not observed it. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 145)

 

No material image or likeness can adequately depict God. Only a person can give knowledge of him since personality cannot be represented by an impersonal object. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 145)

 

if a personality must be employed to represent God, that personality cannot be less than God and do him justice, nor can it be so far above humanity that it cannot communicate God perfectly to men. For this reason John says that “the only Son, who is at the Father’s side, has made him known” (John 1:18). (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 145)

 

The phrase “in my name,” is not a talisman for the command of supernatural energy. He did not wish it to be used as a magical charm like an Aladdin’s lamp. It was both a guarantee, like the endorsement on a check, and a limitation on the petition; for he would grant only such petitions as could be presented consistently with his character and purpose. In prayer we call on him to work out his purpose, not simply to gratify our whims. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 146)

 

Any other man, even a man of superior strength of mind and kindliness of heart, placed, so far as he could be placed in our Lord’s circumstances, would have had his mind thrown into such a state of uncontrollable agitation, and most certainly would have been too entirely occupied with his own sufferings and anxieties to have any power or disposition to enter into and soothe the sorrows of others. But though completely aware of all that awaited Him, though feeling the weight of the awful load laid upon Him, though tasting the bitter cup which He must drain, He not only retained full self-possession, but took as deep an interest in the fears and sorrows of the apostles as if He Himself had not been a sufferer. Instead of being occupied with what lay before Himself, He spent the time in comforting His disciples: He “loved them unto the end.” (Arthur W. Pink, Exposition of the Gospel of John, 752)

 

Our Lord, who knew what was in man, was well aware of what was passing in the minds of His disciples. He knew how they were troubled, and what anxious, desponding, and despairing thoughts were arising in their hearts, and He could not but be touched with the feeling of their infirmities. (Arthur W. Pink, Exposition of the Gospel of John, 754)

 

The “Father’s house” has been the favourite term for Heaven with most Christians. It speaks of Home, the Home of God and His people. Sad it is that in this present evil age one of the most precious words in the English language has lost much of its fragrance. (Arthur W. Pink, Exposition of the Gospel of John, 757)

 

Believers are now in a strange country, yea, in an enemy’s land; in the life to come, they will be at Home! (Arthur W. Pink, Exposition of the Gospel of John, 758)

 

“In my Father’s house are many mansions.” The many rooms in the temple prefigured these (see 1 Kings 6:5, 6; Jeremiah 35:1-4, etc.). The word for “mansions” signifies “abiding-places”—a most comforting term, assuring us of the permanency of our future home in contrast from the “tents” of our present pilgrimage. (Arthur W. Pink, Exposition of the Gospel of John, 758)

 

ad to be purified by the better sacrifices which He was to offer, in which all the sacrifices of the law would find their fulfillment. Ephesians speaks similarly of the ‘redemption of the purchased possession’; and Colossians of the ‘reconciliation of things in heaven’ (Heb. 9:23; Ephesians 1:14; Colossians 1:20). Such thoughts are even now strange to many Christians; for we are slow to realize the extent of the injury that sin has inflicted, and equally, therefore, the breadth of the application of the work of Christ. (Arthur W. Pink, Exposition of the Gospel of John,758)

 

Here then, is the Divine specific for heart-trouble; here, indeed, is precious consolation for one groaning in a world of sin. First, faith in the Lord Jesus Christ. Second, the assurance that the Father’s House on high will be our eternal Home. Third, the realization that the Savior has done and is doing everything necessary to secure us a welcome there and fit that Home for our reception. Fourth, the blessed hope that He is coming in person to receive us unto Himself. Finally, the precious promise that we are to be with Him forever. (Arthur W. Pink, Exposition of the Gospel of John,761)

 

Before sin entered the world Adam enjoyed a threefold privilege in relation to God; he was in communion with his Maker; he knew Him, and he possessed spiritual life. But when he disobeyed and fell, this threefold relationship was severed. He became alienated from God, as the hiding of himself painfully demonstrated; having believed the Devil’s lie, he was no longer capable of perceiving the truth, as the making of fig-leaf aprons clearly evidenced; and he no longer had spiritual life, for God’s threat “In the day thou eatest thereof thou shalt surely die” was strictly enforced. In this same awful condition has each of Adam’s descendants entered this world, for “that which is born of the flesh is flesh”—a fallen parent can beget nought but a fallen child. Every sinner, therefore, has a three-fold need—reconciliation, illumination, regeneration. This threefold need is perfectly met by the Savior. He is the Way to the Father; He is the Truth incarnate; He is the Life to all who believe in Him. Let us briefly consider each of these separately. (Arthur W. Pink, Exposition of the Gospel of John,762)

 

The one who is out of Christ exists, but he has no spiritual life. (Arthur W. Pink, Exposition of the Gospel of John,764)

 

Jesus did not rebuke Peter for asking Him where He was going, but His reply was somewhat cryptic. One day Peter would “follow” Jesus to the cross (John 21:18–19; 2 Peter 1:12–15), and then he would follow Him to heaven. Tradition tells us that Peter was crucified, though he asked to be crucified head-downward because he did not feel worthy to die as his Master died. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 279-280)

 

The Greek word mone is translated “mansions” in John 14:2 and “abode” in John 14:23. It simply means “rooms, abiding places,” so we must not think in terms of manor houses. It is unfortunate that some unbiblical songs have perpetuated the error that faithful Christians will have lovely mansions in glory, while worldly saints will have to be content with little cottages or even shacks. Jesus Christ is now preparing places for all true believers, and each place will be beautiful. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 280)

 

Some will go to heaven through the valley of the shadow of death, but those who are alive when Jesus returns will never see death (John 11:25–26). They will be changed to be like Christ and will go to heaven (1 Thess. 4:13–18). (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 280)

 

When the apostle John tried to describe heaven, he almost ran out of symbols and comparisons (Rev. 21—22)! Finally, he listed the things that would not be there: death, sorrow, crying, pain, night, etc. What a wonderful home it will be—and we will enjoy it forever! (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 280)

 

Our Lord’s statement, “No man cometh unto the Father but by me,” wipes away any other proposed way to heaven—good works, religious ceremonies, costly gifts, etc. There is only one way, and that way is Jesus Christ. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 280)

 

The Greek construction of the question in John 14:10 indicates that the Lord expected a yes answer from Philip: he did believe that Jesus was in the Father and the Father in Him. That being the case, Philip should have realized that the words of Jesus, as well as His works, came from the Father and revealed the Father. Believers today have not seen the Lord Jesus in the flesh (1 Peter 1:8), but we do see Him and His works in the Word. The emphasis throughout John’s gospel is that you cannot separate Christ’s words and works, for both come from the Father and reveal the Father. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 281)

 

We do not obey the Lord simply because we want our prayers answered, somewhat like the attitude of a child just before Christmas. We obey Him because we love Him, and the more we obey Him, the more we experience His love. To “keep” His commandments means to value them, treasure them, guard them, and do them. “I have esteemed the words of his mouth more than my necessary food” (Job 23:12). (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 281)

 

We have, first, in this passage a precious remedy against an old disease. That disease is trouble of heart. That remedy is faith. (J.C. Ryle, Expository Thoughts on John Vol.2, 142)

 

The weakest faith is enough to give a man a saving interest in Christ, and ought not to be despised, but it will not give a man such inward comfort as a strong faith. (J.C. Ryle, Expository Thoughts on John Vol.2, 142)

 

Heaven is a prepared place for a prepared people–a place which we shall find Christ Himself has made ready for true Christians. He has prepared it by procuring a right for every sinner who believes to enter in. None can stop us, and say we have no business there. (J.C. Ryle, Expository Thoughts on John Vol.2, 143)

 

“How much they miss who live in a dying world and yet know nothing of God as their Father and Christ as their Savior! How much they possess who live the life of faith in the Son of God, and believe in Jesus! With all their weaknesses and crosses they have that which the world can neither give nor take away. They have a true Friend while they live, and a true home when they die.” (J.C. Ryle, Expository Thoughts on John Vol.2, 143)

 

The plain truth is, that all believers are apt to undervalue the work of the Spirit in their own souls, and to fancy they know nothing because they do not know everything. Many true Christians are thought more of in heaven while they live, than they think of themselves, and will find it out to their surprise at the last day. There is One above who takes far more account of heart knowledge than head-knowledge. Many go mourning all the way to heaven because they know so little, and fancy they will miss the way altogether, and yet have hearts with which God is well pleased. (J.C. Ryle, Expository Thoughts on John Vol.2, 144)

 

It avails nothing that a man is clever, learned, highly gifted, amiable, charitable, kind-hearted, and zealous about some sort of religion. All this will not save his soul if he does not draw near to God by Christ’s atonement, and make use of God’s own Son as his Mediator and Savior. (J.C. Ryle, Expository Thoughts on John Vol.2, 145)

 

God is so holy that all men are guilty and debtors in His sight. Sin is so sinful that no mortal man can make satisfaction for it. There must be a mediator, a ransom-payer, a redeemer, between ourselves and God, or else we can never be saved. (J.C. Ryle, Expository Thoughts on John Vol.2, 145)

 

Jesus is talking to troubled men — they had been shaken greatly by the content of their Master’s recent words (c. 13). They had left all to follow Him; now after some three and a half years, He is about to leave them. He told them frankly that they could not follow Him. (Samuel Young, Beacon Bible Expositions, 113)

 

Even the silence of God in issues that now trouble them are not on the side of uncertainty or doubt or lack of planning. What an eloquent tribute to God, “If it were not so I should have told you” (2, NEB). There is a permanent reunion ahead. They will eventually be at home in the house of God, even as He. (Samuel Young, Beacon Bible Expositions, 114)

 

If we would keep in mind the attributes of God—his sovereignty, his omniscience, his omnipotence—our hearts would not be troubled like they often are. (R. Kent Hughes, Preaching the Word: John, 309)

 

There have been times when I think we do not desire heaven, but more often I find myself wondering whether in our heart of hearts, we have ever desired anything else. . . . It is the secret signature of each soul, the incommunicable and unappeasable want, the thing we desired before we met our wives or made our friends or chose our work, and which we shall still desire on our deathbeds when the mind no longer knows wife or friend or work.  C. S. Lewis, The Problem of Pain (New York: Macmillan, 1978), pp. 145–147.)

 

  1. In my Father’s house are many mansions – Enough to receive both the holy angels, and your predecessors in the faith, and all that now believe, and a great multitude, which no man can number. (John Wesley, Wesley’s Notes on the Bible, 176)

 

But what should we make of the claim that these works will be greater than those performed by Jesus during His earthly ministry? It is difficult to imagine miracles more impressive than turning water into wine (2:1-11), giving sight to one born blind (9:1-34), or raising from the dead someone who had been dead for four days (11:1-44). Even occasional reports of miracles like these would not fulfill Jesus’ prediction, since He spoke of miracles greater than these and implied that they would be fairly common.

A solution may be found along two lines of thought. First, Jesus’ miracles were meant to function as signs or pointers (among other things) to spiritual realities greater than the physical reality of the miracles themselves. Accordingly, the transformed wine pointed to the bounty of God’s salvation offered through His Messiah (see comments on 2:1-11); the restoration of the blind man’s physical vision pointed to the restoration of spiritual vision through faith in Jesus; and the resurrection of Lazarus pointed to the eternal life offered to all through the Son. It is a “spiritual” miracle, a miracle of value far surpassing the “physical” miracle, which Jesus wishes to perform through the prayers of His faithful followers.

Second, Jesus enjoyed little measurable “success” during His earthly ministry in granting spiritual vision and eternal life. The faith of the crowds often proved fickle, to say nothing of the faith of the Twelve. But in praying for His disciples during the last hours of His life, Jesus envisioned their post-Resurrection mission as effectively touching the whole world with the message of faith in the Son (17:20-26). What Jesus could not do alone (before His glorification and the sending of the Spirit), He would do on a far greater scale through the mission of His followers. Their mission, offering the “greater miracle” of new birth and offering it on “greater scale” to the world, stands as the “greater ministry” through which the risen Lord now works through the prayers of His people. (Joseph Dongell, John: A Bible Commentary in the Wesleyan Tradition, 175-176)

 

The word room (moné) is related to the verb to stay (or to “remain,” “abide”; menö), which is used forty times in this Gospel. It can be used of either a permanent dwelling place or a temporary stopping place (cf. Liddell, Scott and Jones 1940: 1143). “Mansion,” the older translation, has led to very unfortunate misunderstandings. At the time of William Tyndale and the King James Version “mansion” also, like mone, meant a dwelling place or stopping place. It could also be used of the physical dwelling place or of the manor house of a lord, but these seem to be secondary to the earlier uses as in the Greek. Now, however, we understand a mansion as being limited to a physical dwelling and having specific socioeconomic implications. This has contributed to very materialistic views of heaven, which are quite foreign to John’s language. It is indeed an objective “place” but not  in the material sense many have in mind. Perhaps the most helpful language we have at present to speak of such a reality is to refer to it as another “dimension.” The exact relation between the present physical universe and the new heavens and new earth is unclear, but the idea that someone could reach heaven in a spaceship misunderstands the language of Scripture. (Rodney A. Whitacre, The IVP New Testament Commentary Series: John, 348-349)

 

Jesus has spoken of going to his Father’s house and has said the disciples know the way there (14:1-4). Thomas, speaking for all the disciples, responds, Lord, we don’t know where you are going, so how can we know the way? (v. 5). Here is the response of a true disciple. He asks rather than demands, which conveys a sense of humility (cf. Chrysostom in John 73.2). He is also honest, admitting his ignorance. Without such humility and honesty real discipleship is impossible. (Rodney A. Whitacre, The IVP New Testament Commentary Series: John, 350)

 

Throughout the Gospel we hear of Jesus’ coming from the Father, revealing God, bringing new life and then returning to the Father. But now the focus is on Jesus’ role as the one who leads people to the Father. (Rodney A. Whitacre, The IVP New Testament Commentary Series: John, 351)

 

God alone is truth and life, and when our rebellion separated us from God, we plunged into ignorance and death. It follows that the way to the Father requires both revelation, because of our ignorance, and life, due to our death. This idea is clear in the Old Testament, and it was addressed by the giving of the Torah and the activity of law-givers, prophets and sages. But this verse brings out how Jesus’ fulfillment of the roles of revealer and life-giver is unique. Jesus’ unity with the Father means he is not just a law-giver, prophet or sage who conveys God’s truth, but, like God, he is the truth. (Rodney A. Whitacre, The IVP New Testament Commentary Series: John, 351-352)

 

When John talks about saving faith, there is always a preposition with it. The faith is not inactive, not passive; it is to believe into or to believe upon or to believe in. It is an active faith, which is trust. If you believe that your car will take you home, how do you get home? By just believing it? No, you believe in it so much that you commit yourself to the car. You get into it and trust that it will get you home. In just such a way you get saved. You believe into Christ; you trust yourself to Him. (J. Vernon McGee, Thru The Bible Commentary Series, John, 239-240)

 

Jesus made a dead-end street of all the cults and isms. He says the only way to God is through Him. That is a dogmatic statement! Years ago a student out at UCLA told me he didn’t like the Bible because it is filled with dogmatism. I agreed with him that it is. He especially selected this verse and said, “That’s dogmatic.” I said, “It sure is, but have you realized that it is characteristic of truth to be dogmatic? Truth has to be dogmatic. (J. Vernon McGee, Thru The Bible Commentary Series, John, 244)

 

STRONG WEAK PEOPLE Jesus did not want his followers to imitate Peter’s impulsive self-confidence. Potential weaknesses and possible failures trouble us. So we don’t like to think about them. Peter denied his own frailty and claimed more faith than he had. Jesus’ solution for troubled hearts requires us to trust in him. Trust does not mean pretending we are strong; it means recognizing our weakness and need for God’s help. If we believe for a moment that we can follow Jesus in our own strength, we will fail as miserably as Peter.  (Bruce B. Barton, Life Application Bible Commentary: John, 284)

 

Heaven is not about splendid accommodations; it is about being with God. (Bruce B. Barton, Life Application Bible Commentary: John, 284)

 

No ancient committee decided that Jesus’ uniqueness would be a distinctive teaching of Christianity. Jesus himself made the claim. It really isn’t a question of tolerance or being open to diversity; it is a question of whether we want to accept what Jesus said. (Bruce B. Barton, Life Application Bible Commentary: John, 287)

 

To pray “in Jesus’ name” is to pray in union with Jesus’ person and purpose because the “name” of a person symbolized his essence and destiny. We have the promise of answered prayer described in these verses if we properly understand the context of Jesus’ last discourse. (Bruce B. Barton, Life Application Bible Commentary: John, 291)

 

IN JESUS’ NAME

Asking in Jesus’ name means more than tacking a required phrase at the end of hasty and often self-centered prayers. The privilege to approach God “in Jesus name” ought not to be taken lightly. We demonstrate maturity in our faith as we practice the use of Jesus’ name in ways which recognize his enabling power and his unlimited resources. Keep in mind:

– Christ’s kingdom purpose—Everything Jesus did aimed at glorifying God and bringing those who believe into his kingdom. Do your prayers fit in with Christ’s kingdom purpose?

– Christ’s larger perspective—Christ considers our needs in the context of the needs and desires of his larger family. He knows us individually, but responds to us in community. Do your prayers insist on your will being done or do you seek God’s will for all your Christian brothers and sisters?

– Christ’s requirement to follow him—Because we are his obedient disciples, Christ promises to answer our prayers. Do your prayers flow from an obedient life? Are you willing to fulfill what God has already asked you to do?

– Christ’s promise of peace—Lack of peace stems from a prayerless life, not from unanswered prayer. Are you overanxious to speed up God’s timetable for your benefit? His peace enables us to sort through our desires in order to discover what we really want him to do. We are encouraged to bring all our requests to God—even our desperate and fearful ones. (Bruce B. Barton, Life Application Bible Commentary: John, 291)