in proof. At the same time, the passage contains something more. This may be a good

opportunity for introducing to young people that important auxiliary, a knowledge of

Figures of Speech. There is a figure which is called Hendiadys--a cumbersome name

until understood. Hen is Greek for "one"; dia is Greek for "through"; dys is from duo

("two"), and so it is "The one-by-means-of-two" figure, two words being used, while one

thing is intended. The familiar expression "bread and butter" in everyday English is an

example of this figure. We do not mean a separate piece of butter in the same way that

we do when we say "bread and cheese"; what we really mean is "buttered bread", with

an emphasis upon the "butter". This adjective therefore is put forward and made into a

noun. John 14: 6 is an example of Hendiatris, or "one-by-means-of-three", and means,

"I am the way, yes, the true and living way".

We must find space later on to give a few words of explanation concerning the most

important Figures of Speech, but will not digress here. The figure emphasizes the two

important facts that Christ, the way, is both true and living.

The ordinary English usage of the word true limits it to that which is the opposite of

"false", and this of course is a frequent meaning in the N.T. There is, however, another

very important usage arising out of the fact that in the Old Testament there are so many

types and shadows. When we read in Heb. 8: 2 of "the true tabernacle, which the

Lord pitched, and not man", the passage does not imply that the tabernacle pitched by

Moses was false, but that it was but a type of shadow. This is actually said to be the case

in Heb. 9: 24: "For Christ is not entered into the holy places made with hands, which

are the figures of the true, but into heaven itself." So, when we read in John that Christ is

the "true light" (1: 9), the "true bread" (6: 32), the "true vine" (15: 1) and the "true

way" (14: 6), they are viewed as the real in contrast with the type and shadow.

Not only is Christ the true or the antitypical way, He is also the "living way". The

question of the angel at the sepulchre: "Why seek ye the living among the dead?" is

applicable here. This way is "living" because it has essentially to do with resurrection,

"Thou wilt show me the path of life" (Psa. 16: 11). John not only speaks of Christ as the

living way, but tells of "living water" (4: 10); "living bread" (6: 51); and the Son of

the "living God" (6: 69). A dead way or a merely typical way can never lead us back to

the "living God".

In Hebrews the "living God" is mentioned four times, and we read in 10: 19, 20 of

"A new and living way, which He hath consecrated for us". The utter failure of the

typical way is the theme of Hebrews:--