I am
The phrase "I am" (Greek: "ἐγώ εἰμι," ego eimi) is significant, echoing the divine name revealed to Moses in Exodus 3:14, "I AM WHO I AM." This self-identification by Jesus asserts His divinity and eternal existence, aligning Him with God the Father. It is a profound declaration of His nature and mission.

the way
The Greek word for "way" is "ὁδός" (hodos), meaning a path or road. Jesus is not merely a guide but the path itself to God. In a historical context, roads were essential for travel and communication, symbolizing access and connection. Jesus as "the way" signifies the exclusive path to spiritual reconciliation and eternal life with God.

and the truth
The term "truth" in Greek is "ἀλήθεια" (alētheia), denoting reality, certainty, and faithfulness. Jesus embodies the ultimate truth of God's revelation. In a world filled with deception and falsehood, Jesus stands as the absolute standard of truth, fulfilling the promises and prophecies of the Old Testament.

and the life
The Greek word for "life" is "ζωή" (zōē), referring to both physical and eternal life. Jesus as "the life" indicates that He is the source of all life, both now and forever. This life is not merely biological but encompasses a spiritual vitality that begins with faith in Him and extends into eternity.

No one comes to the Father
This phrase underscores the exclusivity of Jesus' role as the mediator between humanity and God. The Greek word "οὐδεὶς" (oudeis) means "no one," emphasizing that there is no alternative route to God. This exclusivity is a cornerstone of Christian doctrine, affirming that salvation is found only through Jesus Christ.

except through Me
The preposition "through" (Greek: "διὰ," dia) indicates the means or channel by which something is accomplished. Jesus is the sole mediator and means of access to the Father. This statement challenges any notion of pluralism or alternative paths to God, reinforcing the necessity of faith in Christ for salvation.

The truth, and the life.--Better, and the Truth, and the Life. The thought of His being the Way through which men come to the Father is the reverse side of the thought, that in Him the Father is revealed to men, that He is Himself the Eternal Truth, that He is Himself the Source of eternal life. (Comp. John 1:14; John 1:17; John 6:50-51; John 11:25-26.) Had they known what His earlier words meant, they would have had other than temporal and local thoughts of the Father's house, and would have known Him to be the Way. . . .

(1) that the entire goal of this wondrous way of his is the Father himself. From the Father he came, to the Father he was moving, not for his own sake only, but also as King Messiah for all his subjects. He suggests

(2) that mankind generally, as well as his disciples, are anxious to find their way to the Father's house, to the Father's heart, i.e. to resting and rejoicing in God, and satisfaction in their entire conception of him and relation to him.

(3) He declares post-lively that this idea of God as Father, this approach to God for every man, is through him - through what he is and what he is doing and has so often described, for them. True, lie had said, in John 6:37, 44, that the Father gave to him and drew towards him those who came to him. A fatherly monition and inward working of grace opened men's eyes in Christ to the mystery of true human son-ship of the eternal Father. The statement of this verse supplements the former utterance. They may best understand the way he is taking when they grasp the fact that he is going to the Father to prepare a place for them, and so he becomes "the Way, the Truth, the Life," for all who are coming after him, "following him afterwards" to the Father. Grotius sums up this great saying by regarding Christ as "the Exemplum, Doctor, et Dater vitro eternae;" Luther speaks of it as referring to the past, present, and future; Calvin, as "the Principium, Medium, et Finis;" and Augustine "vera vitae Via;" but each term means more than this. The way of approach to God is constituted by his simply being the incarnate Logos, by his revealing the mind and nature of God, by his laying down his life for the sheep that he might take it again. In doing this he supplies the method-and motive of holy living. It is not easy to say why our Lord should have added "the Truth and the Life." Maldonatus exclaimed, "Si Christus minus fuisset in respondendo liberalis, minus nobis in hujus loci interpretatione laborandum esset." The two further terms used by himself are probably introduced to throw light upon the way to the Father. Thus there are numerous assurances that he is the Truth itself, that is, the adequate and sufficient expression of Divine thought. "All the promises of God are yea [i.e. are uttered] and Amen [i.e. confirmed] in him." He is the absolute Truth . . .

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