2 In my Father’s house are many homes. If it weren’t so, I would have told you. I am going to prepare a place for you.
3 If I go and prepare a place for you, I will come again and will receive you to myself; that where I am, you may be there also.
4 You know where I go, and you know the way.”
5 Thomas said to him, “Lord, we don’t know where you are going. How can we know the way?”
6 Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father, except through me.
7 If you had known me, you would have known my Father also. From now on, you know him and have seen him.”
8 Philip said to him, “Lord, show us the Father, and that will be enough for us.”
9 Jesus said to him, “Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, ‘Show us the Father’?
10 Don’t you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works.
11 Believe me that I am in the Father, and the Father in me; or else believe me for the very works’ sake.
12 Most certainly I tell you, he who believes in me, the works that I do, he will do also; and he will do greater works than these, because I am going to my Father.
13 Whatever you will ask in my name, I will do it, that the Father may be glorified in the Son.
14 If you will ask anything in my name, I will do it.
15 If you love me, keep my commandments.
16 I will pray to the Father, and he will give you another Counselor, that he may be with you forever:
17 the Spirit of truth, whom the world can’t receive, for it doesn’t see him and doesn’t know him. You know him, for he lives with you and will be in you.
18 I will not leave you orphans. I will come to you.
19 Yet a little while, and the world will see me no more; but you will see me. Because I live, you will live also.
20 In that day you will know that I am in my Father, and you in me, and I in you.
21 One who has my commandments and keeps them, that person is one who loves me. One who loves me will be loved by my Father, and I will love him, and will reveal myself to him.”
22 Judas (not Iscariot) said to him, “Lord, what has happened that you are about to reveal yourself to us, and not to the world?”
23 Jesus answered him, “If a man loves me, he will keep my word. My Father will love him, and we will come to him and make our home with him.
24 He who doesn’t love me doesn’t keep my words. The word which you hear isn’t mine, but the Father’s who sent me.
25 “I have said these things to you while still living with you.
26 But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things, and will remind you of all that I said to you.
27 Peace I leave with you. My peace I give to you; not as the world gives, I give to you. Don’t let your heart be troubled, neither let it be fearful.
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Hilary of Poitiersc. 310–367Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 14:9He does not mean the sight of the bodily eye: for His fleshly part, born of the Virgin, does not avail towards contemplating the form and image of God in Him; but the Son of God being known with the understanding, it follows that the Father is known also, forasmuch as He is the image of God, not differing from but expressing His Author.
He does not mean the sight of the bodily eye: for His fleshly part, born of the Virgin, does not avail towards contemplating the form and image of God in Him; but the Son of God being known with the understanding, it follows that the Father is known also, forasmuch as He is the image of God, not differing from but expressing His Author.
Hilary of Poitiers, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 14:8–11; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Poitiers in Gaul, who wrote the first Latin commentary on Matthew to survive whole.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 14:2For though one man is bolder, wiser, juster, holier than another, yet no one shall be removed from that house of God, but each receive a mansion suited to his deserts. The penny indeed which the householder paid to the laborers who worked in his vineyard, was the same to all; for life eternal, which this penny signifies, is of the same duration to all. But there may be many mansions, many degrees of dignity, in that life, corresponding to people’s deserts. … And thus God will be all in all; that is, since God is love, love will bring it to pass, that what each has, will be common to all. That which one loves in another is one’s own, though one have it not one’s self.
For though one man is bolder, wiser, juster, holier than another, yet no one shall be removed from that house of God, but each receive a mansion suited to his deserts. The penny indeed which the householder paid to the laborers who worked in his vineyard, was the same to all; for life eternal, which this penny signifies, is of the same duration to all. But there may be many mansions, many degrees of dignity, in that life, corresponding to people’s deserts. … And thus God will be all in all; that is, since God is love, love will bring it to pass, that what each has, will be common to all. That which one loves in another is one’s own, though one have it not one’s self.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 14:1–4; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 14:6I am the way, whereby you would go; I am the truth, whereto you would go; I am the life, in which you would abide. The truth and the life every one understands; but not everyone has found the way. Even the philosophers of the world have seen that God is the life eternal, the truth which is the end of all knowledge. And the Word of God, which is truth and life with the Father, by taking upon Him human nature, is made the way. Walk by the Man, and you will arrive at God. For it is better to limp on the right way, than to walk ever so stoutly by the wrong.
I am the way, whereby you would go; I am the truth, whereto you would go; I am the life, in which you would abide. The truth and the life every one understands; but not everyone has found the way. Even the philosophers of the world have seen that God is the life eternal, the truth which is the end of all knowledge. And the Word of God, which is truth and life with the Father, by taking upon Him human nature, is made the way. Walk by the Man, and you will arrive at God. For it is better to limp on the right way, than to walk ever so stoutly by the wrong.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 14:5–7; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 14:18That no one might think, because our Lord was about to give the Holy Spirit, that He would therefore not be present Himself in Him, He adds, I will not leave you comfortless. The Greek word signifies “wards.” Although then the Son of God has made us the adopted sons of the Father, yet here He Himself shows the affection of a Father towards us.
That no one might think, because our Lord was about to give the Holy Spirit, that He would therefore not be present Himself in Him, He adds, I will not leave you comfortless. The Greek word signifies “wards.” Although then the Son of God has made us the adopted sons of the Father, yet here He Himself shows the affection of a Father towards us.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 14:18–21; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 14:26The Holy Spirit then was both to teach and to bring to remembrance: to teach what Christ had forborne to tell His disciples, because they were not able to bear it; to bring to remembrance what Christ had told them but which on account of its difficulty, or their slowness of understanding, they were unable to remember.
The Holy Spirit then was both to teach and to bring to remembrance: to teach what Christ had forborne to tell His disciples, because they were not able to bear it; to bring to remembrance what Christ had told them but which on account of its difficulty, or their slowness of understanding, they were unable to remember.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 14:22–26; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
John Calvin1509–1564ReformedCommentaries · on John 14:2–3he says, that the mansions are many, not that they are different or unlike, but that there are enough of them for a great number of persons; as if he had said, that there is room not only for himself, but also for all his disciples. … In a word, Christ did not ascend to heaven in a private capacity, to dwell there alone, but rather that it might be the common inheritance of all the godly, and that in this way the Head might be united to his members.
he says, that the mansions are many, not that they are different or unlike, but that there are enough of them for a great number of persons; as if he had said, that there is room not only for himself, but also for all his disciples. … In a word, Christ did not ascend to heaven in a private capacity, to dwell there alone, but rather that it might be the common inheritance of all the godly, and that in this way the Head might be united to his members.
John Calvin, Commentaries, on 14:2; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on John 14:27When Christ was about to leave the world he made his will. His soul he committed to his Father; his body he bequeathed to Joseph, to be decently interred; his clothes fell to the soldiers; his mother he left to the care of John: but what should he leave to his poor disciples, that had left all for him? Silver and gold he had none; but he left them that which was infinitely better, his peace. “I leave you, but I leave my peace with you. I not only give you a title to it, but put you in possession of it.” He did not part in anger, but in love; for this was his farewell, Peace I leave with you, as a dying father leaves portions to his children; and this is a worthy portion.
When Christ was about to leave the world he made his will. His soul he committed to his Father; his body he bequeathed to Joseph, to be decently interred; his clothes fell to the soldiers; his mother he left to the care of John: but what should he leave to his poor disciples, that had left all for him? Silver and gold he had none; but he left them that which was infinitely better, his peace. “I leave you, but I leave my peace with you. I not only give you a title to it, but put you in possession of it.” He did not part in anger, but in love; for this was his farewell, Peace I leave with you, as a dying father leaves portions to his children; and this is a worthy portion.
Matthew Henry, Commentary on the Whole Bible, on 14:25–27; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on John 14:16he shall give you another Comforter--a word used only by John; in his Gospel with reference to the Holy Spirit, in his First Epistle (Jo1 2:1), with reference to Christ Himself. Its proper sense is an “advocate,” “patron,” “helper.” In this sense it is plainly meant of Christ (Jo1 2:1), and in this sense it comprehends all the comfort as well as aid of the Spirit's work. The Spirit is here promised as One who would supply Christ's own place in His absence. that he may abide with you for ever--never go away, as Jesus was going to do in the body.
he shall give you another Comforter--a word used only by John; in his Gospel with reference to the Holy Spirit, in his First Epistle (Jo1 2:1), with reference to Christ Himself. Its proper sense is an “advocate,” “patron,” “helper.” In this sense it is plainly meant of Christ (Jo1 2:1), and in this sense it comprehends all the comfort as well as aid of the Spirit's work. The Spirit is here promised as One who would supply Christ's own place in His absence. that he may abide with you for ever--never go away, as Jesus was going to do in the body.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 14:15–16; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
John 14
John 14:2–27, World English Bible
John 14 in the Bible · Told in the Story: Chapter 53, The Way, the Truth and the Life
What others have written
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Hilary of Poitiersc. 310–367Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 14:9He does not mean the sight of the bodily eye: for His fleshly part, born of the Virgin, does not avail towards contemplating the form and image of God in Him; but the Son of God being known with the understanding, it follows that the Father is known also, forasmuch as He is the image of God, not differing from but expressing His Author.
Hilary of Poitiers, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 14:8–11; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Poitiers in Gaul, who wrote the first Latin commentary on Matthew to survive whole.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 14:2For though one man is bolder, wiser, juster, holier than another, yet no one shall be removed from that house of God, but each receive a mansion suited to his deserts. The penny indeed which the householder paid to the laborers who worked in his vineyard, was the same to all; for life eternal, which this penny signifies, is of the same duration to all. But there may be many mansions, many degrees of dignity, in that life, corresponding to people’s deserts. … And thus God will be all in all; that is, since God is love, love will bring it to pass, that what each has, will be common to all. That which one loves in another is one’s own, though one have it not one’s self.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 14:1–4; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 14:6I am the way, whereby you would go; I am the truth, whereto you would go; I am the life, in which you would abide. The truth and the life every one understands; but not everyone has found the way. Even the philosophers of the world have seen that God is the life eternal, the truth which is the end of all knowledge. And the Word of God, which is truth and life with the Father, by taking upon Him human nature, is made the way. Walk by the Man, and you will arrive at God. For it is better to limp on the right way, than to walk ever so stoutly by the wrong.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 14:5–7; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 14:18That no one might think, because our Lord was about to give the Holy Spirit, that He would therefore not be present Himself in Him, He adds, I will not leave you comfortless. The Greek word signifies “wards.” Although then the Son of God has made us the adopted sons of the Father, yet here He Himself shows the affection of a Father towards us.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 14:18–21; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 14:26The Holy Spirit then was both to teach and to bring to remembrance: to teach what Christ had forborne to tell His disciples, because they were not able to bear it; to bring to remembrance what Christ had told them but which on account of its difficulty, or their slowness of understanding, they were unable to remember.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 14:22–26; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
John Calvin1509–1564ReformedCommentaries · on John 14:2–3he says, that the mansions are many, not that they are different or unlike, but that there are enough of them for a great number of persons; as if he had said, that there is room not only for himself, but also for all his disciples. … In a word, Christ did not ascend to heaven in a private capacity, to dwell there alone, but rather that it might be the common inheritance of all the godly, and that in this way the Head might be united to his members.
John Calvin, Commentaries, on 14:2; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on John 14:27When Christ was about to leave the world he made his will. His soul he committed to his Father; his body he bequeathed to Joseph, to be decently interred; his clothes fell to the soldiers; his mother he left to the care of John: but what should he leave to his poor disciples, that had left all for him? Silver and gold he had none; but he left them that which was infinitely better, his peace. “I leave you, but I leave my peace with you. I not only give you a title to it, but put you in possession of it.” He did not part in anger, but in love; for this was his farewell, Peace I leave with you, as a dying father leaves portions to his children; and this is a worthy portion.
Matthew Henry, Commentary on the Whole Bible, on 14:25–27; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on John 14:16he shall give you another Comforter--a word used only by John; in his Gospel with reference to the Holy Spirit, in his First Epistle (Jo1 2:1), with reference to Christ Himself. Its proper sense is an “advocate,” “patron,” “helper.” In this sense it is plainly meant of Christ (Jo1 2:1), and in this sense it comprehends all the comfort as well as aid of the Spirit's work. The Spirit is here promised as One who would supply Christ's own place in His absence. that he may abide with you for ever--never go away, as Jesus was going to do in the body.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 14:15–16; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.