John 14:6 is one of the most quoted and significant verses in the New Testament. In this verse, Yeshua declares, “I am the way, and the truth, and the life. No one comes to the Father except through me.” This statement is rich in its historical, cultural, and theological context, but it is often misunderstood and used out of context. John 14:6 is part of Yeshua’s farewell discourse (John 14-17) delivered to his disciples during the Last Supper, just before his crucifixion. This period was marked by the Roman occupation of Judea and a complex Jewish religious landscape dominated by various rabbis from different sects like the Pharisees, Sadducees, Essenes, and Zealots.
“The Way”
In a first-century context, “The Way” was a common metaphor in Jewish wisdom literature and the Old Testament (e.g., Psalm 1:6, Jeremiah 6:16) and would resonate with the idea of a religious lifestyle, including morals and practices; it implies a practical way of life to follow. A set of practices and beliefs that will help you build up a good, enriching life. Within Judaism, different rabbis tried to offer different paths to their disciples.
Everyone finds a way in life. For the early Jewish Christians, who were initially known as followers of “The Way” (Acts 9:2; 24:14), this would have signified a distinct way of doing faith and life, unlike the diverse Jewish sects or the Greco-Roman religious milieu. What was most unique about followers of ‘The Way’ was that rather than focusing on ritualism, customs, and traditions, they fed the poor, healed the sick, and cast out demons (Matthew 10:8). This was The Way of their rabbi.
In the Garden of Eden, after Adam and Eve sinned, they were expelled, and the way back to the Garden—and thus to the Tree of Life—was blocked by cherubim and a flaming sword. Yeshua’s declaration that He is “the way” suggests that He is the path or method by which humanity can return to a state of communion with God, akin to the unbroken fellowship originally intended in Eden.
“The Truth”
This term would have significant meaning in a culture where truth was strongly associated with wisdom, law, and revelation. Or, in other words, education. In Jewish tradition, truth is closely tied to the Torah and the wisdom of the Writings, also known in Judaism as “the Books of Wisdom.” This group of books, joined together under the heading of Wisdom Literature, is quite varied. The five proto-canonical books are Job, Psalms, Proverbs, Ecclesiastes, and Song of Songs, and the other two writings are Wisdom and Ben Sirach. Then comes along a new guy claiming he also belongs in their Books of Wisdom. That wasn’t something most other rabbis appreciated hearing.
Yeshua’s claim to be “The Truth” suggested a direct, personal embodiment of Divine Revelation, surpassing the traditional understanding of the Law and Prophets. It was as if Yeshua was saying, “From now on, dear fellow Jews, it’s the Torah, the Prophets, the Writings, and Me!”
However, Yeshua also claimed he wasn’t there to overrule Moses (Matthew 5:17). It was as if Yeshua told Israel, “Here, let me take you the last and final step in God’s Divine Revelation.” However, like most other prophets, it wasn’t without strong opposition.
The Tree of the Knowledge of Good and Evil in Eden represents a pursuit of truth and understanding that is apart from God. Yeshua, by claiming to be “the truth,” positions Himself as the ultimate, divine truth that surpasses human understanding and flawed pursuits, correcting the misstep taken in Eden through the wrong pursuit of knowledge.
“The Life”
In the Jewish understanding, ‘life’ is the intersection between our physical existence, soul, and spirit. In the Jewish mind, life included the idea of a life aligned with God’s will, leading to a blessed life here on earth and greater rewards awaiting them later in eternity.
Yeshua’s claim to be “the life” indicates he has the “Secret Sauce,” so to speak, for both physical and spiritual blessings in life, a bold claim in that day and culture. This also wasn’t something most other rabbis appreciated hearing.
The Tree of Life in the Garden symbolizes eternal life and unending fellowship with God. Yeshua’s claim to be “the Life” echoes this symbolism, offering eternal life through Himself and restoring the access to ‘life’ that was lost with the expulsion from Eden.
“No one comes to the Father except through me”
Many cults and rabbis claimed to know the best way. The way to truly please God and receive His blessings. Yeshua was one of them. In context, “No one comes to the Father except through me” (John 14:6) was not understood by his Jewish followers to mean “I’m God’s bodyguard and I’ll burn forever unless you follow me,” but as a practical way to live life according to God’s will, please Him and receive His blessings.
The phrase “to come to God” in this context suggests embracing Yeshua’s teachings and example as THE way to relate to God. To understand how to serve God, we must gain this knowledge. In Jewish thought, drawing closer to God involves adhering to the commandments taught by one’s rabbi. Yeshua positions himself as the ideal mediator who came to teach us how to serve God. Pleasing God is the ultimate goal and desire of any dedicated Jewish disciple. It was the way to receive His blessings. Yeshua claims exclusive knowledge of “The Way” to please God, thereby challenging the authority of other rabbis. This is evident in several scriptural instances, including Matthew 15:1-9, Matthew 21:23-27, Matthew 12:1-8, and Luke 13:10-17.
It is only through Yeshua and His teaching that we find ‘The Way’ to do God’s will, which will grant us blessings and earn us rewards in the afterlife (Matthew 6:19-21). It’s about a spiritual journey toward understanding and embodying God’s truth. It’s seen as a call to follow Yeshua’s teachings and example to comprehend and truly connect with God.
The exclusivity of Yeshua as the Way to the Father was a radical and controversial claim, especially in a pluralistic religious environment. It underscores the often forgotten belief preached by the apostles in Christ’s uniqueness as the Savior of all (1 Timothy 4:10; Romans 5:18; 1 John 2:1-2; 1 Corinthians 15:22; Colossians 1:20; Philippians 2:10; 1 Timothy 2:3-6; John 12:47; Acts 3:21; Psalm 22:27).
Contrary to the Western perception of “salvation,” for the Jewish people, “salvation” had very little to do with the afterlife and much to do with God’s blessings and redemption in this life. Just like in ancient times, Jewish people today often use the word “salvation” to refer to everyday blessings, success, and redemption from evil situations in their lives. Someone finally being able to have a baby will be considered a salvation, and so will experiencing business prosperity after a downfall. Even triumphing in a war against enemies will be considered salvation. This usage was also common in biblical times. Below are a few examples:
Fear not, stand firm, and see the salvation of the Lord, which he will work for you today. For the Egyptians whom you see today, you shall never see again. The Lord will fight for you, and you have only to be silent.
Exodus 14:13-14
This passage reflects God’s salvation as deliverance from physical danger and oppression.
The Lord is my light and my salvation—whom shall I fear? The Lord is the stronghold of my life—of whom shall I be afraid?
Psalm 27:1
Here, ‘salvation’ is linked with protection and a sense of security in God.
The salvation of the righteous comes from the Lord; he is their stronghold in time of trouble. The Lord helps them and delivers them; he delivers them from the wicked and saves them, because they take refuge in him.
Psalm 37:39-40
This passage speaks of salvation in terms of rescue from adversaries.
Surely God is my salvation; I will trust and not be afraid. The Lord, the Lord himself, is my strength and my defense; he has become my salvation.
Isaiah 12:2-3
In this context, salvation is associated with strength, defense, and confidence in God’s providential care.
So do not fear, Jacob my servant; do not be dismayed, Israel,” declares the Lord. “I will surely save you out of a distant place, your descendants from the land of their exile. Jacob will again have peace and security, and no one will make him afraid.
Jeremiah 30:10-11
Salvation here includes the promise of return from exile and restoring peace and security.
In summary, John 14:6 must be understood within its rich Jewish context and within the broader themes of John’s Gospel. It’s a pivotal verse that encapsulates the understanding of Yeshua as the unique and divine pathway to knowing, experiencing, and doing God’s will.
Yeshua, our Savior, and Redeemer—Also Today!
Psychologists who have seen it all can sometimes be taken aback by what their patients reveal. But here’s the thing: unless patients feel that their psychologist accepts even their worst, ugliest parts, they can’t truly begin the healing process. It’s not just about the words a psychologist says, but about their attitude, ability to relate, and willingness to face their own egoistic, self-centered, selfish side too.
For psychologists or physicians, this means they can’t be turned off by the illness or moral decay they encounter; they need to accept it before they can help bring about healing.
If a psychologist or physician loathes and detests their patients due to their illnesses, can they genuinely treat their patients? Likewise, the idea that God must separate Himself from us or hate us because we are not perfect is false, and the very fact Yeshua came to live among us, imperfect people, proves it.
If we consider God our ultimate healer, then all the virtues we are taught about—compassion, forgiveness, empathy, kindness, love—must also be applied to our heart’s worst parts in order to cure it. In fact, if we ignore these parts, we can’t treat them. Just like Yeshua, we must learn to bring love even to the ugly parts of society —and in ourselves— that we’d rather ignore. Otherwise, if we never confront these aspects, we’ll never be able to find healing.
Taking it a step further, the essence of the Gospel isn’t to instill guilt, shame, or fear — emotions we all grapple with already. Rather, it’s about discovering God’s image, which is often hidden by evil deep within ourselves, and bringing it to life despite our imperfections. Love doesn’t define others by their mistakes (1 Corinthians 13:4-7; Luke 15:22-24). The evil one wishes you’ll think of yourself as a “worthless wrecked sinner,” while in fact, you are God’s child (Acts 17:28; 1 John 3:2), crafted by He, who embodies love and light and who personifies forgiveness. This God disciplines us through grace, mercy, and compassion, not with the intention to destroy or cancel us. In this sense, Yeshua is the ultimate savior, redeemer, and healer of our holistic self — body, spirit, and soul.
We’re about to dive into what it really means to live by Christ’s Kingdom principles straight from Rabbi Yeshua’s teachings. We’ll examine how embracing these values may lead to healing, personal growth, and societal betterment. Don’t worry—this book will cut through all that new-age mumbo jumbo.
This article was part of my upcoming book, “The Kingdom of Yeshua: Christ’s Timeless Wisdom to Revive Your Spiritual Life.“
