^14:8 Philip said to him: Lord, show us the Father, and it is enough for us. (1883)
^14:9 Jesus said to him: have I been so long a time with you; and have you not known me? Philip, he who sees me sees the Father also. How can you say, show us the Father? (1885)
^14:10 Do you not believe, that I am in the Father, and the Father in me? The words that I speak to you, I speak not of myself. But the Father who abides in me, he does the works. (1890)
^14:11 Do you not believe that I am in the Father, and the Father in me? Otherwise believe for the very works’ sake. (1896)
^14:12 Amen, amen I say to you, he who believes in me, the works that I do, he also will do; and greater than these will he do, because I go to the Father. (1898)
^14:13 And whatsoever you will ask the Father in my name, that I will do: that the Father may be glorified in the Son. (1904)
^14:14 If you will ask me any thing in my name, that I will do. (1906)


1882. Here our Lord clears up a confusion in one of the disciples:

first, we see what the confusion was;

second, it is resolved: Jesus said to him: have I been so long a time with you.


1883. In regard to the first, recall that above our Lord mentioned two things. He promised something for the future, namely, a perfect knowledge of God, when he said: from henceforth you will know him (John 14:7); and he mentioned something about the past, namely, that they had seen him. When Philip heard this he believed that he had seen the Father. But now he asks to know him, saying, Lord, show us the Father (not asking for a vision but for knowledge) and it is enough for us. This is not surprising since that vision of the Father is the end of all our desires and actions, and nothing else is necessary: you will fill me with joy by your face, that is, by the vision of your face (Ps 16:11); he satisfies your desire with good things (Ps 103:5).


1884. Next, the confusion is cleared up.

First, we see it resolved;

second, this is explained further: the words that I speak to you, I speak not of myself.

As to the first,

our Lord chides Philip for his slowness;

second, he states the truth, Philip, he who sees me sees the Father also;

third, Christ objects to the very request, how can you say, show us the Father?


1885. He says, have I been so long a time with you with you, and yet you do not know me, Philip? He is saying in effect: you should know me, considering how long I have been living with you and talking with you. And if you had known me, you would without doubt have known the Father also. Therefore, since you do not know the Father, you indicate that you do not know me. And you can be chided for your slowness: are you also still without understanding? (Matt 15:16); for though by this time you ought to be teachers, you need someone to teach you again (Heb 5:12).


1886. This gives rise to a question, for before, our Lord told the disciples that they knew him, when he said, and the way you know (John 14:4), while here he seems to say the opposite, if you had known me, you would without doubt have known my Father also (John 14:7).

Augustine answers this by saying that among the disciples there were some who knew Christ as the Word of God. One of these was Peter, when he said, you are the Christ, the Son of the living God (Matt 16:16). There were others who did not truly know him, and Philip was one of these. It is to the first group that our Lord says, where I go you know, and the way you know (John 14:4); it is to the second group that he says, if you had known me, you would without doubt have known the Father also (John 14:7).

Or as another explanation, Christ could be known in a twofold way. He could be known in his human nature, and every one knew him this way. With this in mind he says, where I go you know, and the way you know (John 14:4). He could also be known as being of a divine nature, but they did not yet perfectly know him in this way. In reference to this, he says, if you had known me, you would without doubt have known my Father also (John 14:7). This is clear from the fact that he adds, Philip, he who sees me sees the Father also. He is saying in effect: if you knew me, you would know the Father; and then you would not be saying, show us the Father, because you would have already seen him by seeing me: if you did know me, perhaps you would also know my Father (John 8:19).


1887. Sabellius made this statement the basis of his error. He asked what could be the meaning of he who sees me sees the Father also, except that the Father and the Son are the same?

Hilary answers this by saying if this were so, our Lord would have said, he who sees me sees the Father, without adding the also. But because he adds the also, saying, sees the Father also, he shows there is a distinction. Augustine says that we use the same way of speaking when we talk about two people who are alike. We say that if you saw one you saw the other. Now the most perfect likeness of the Father is in the Son. Therefore he says, he sees me sees the Father also. In fact, there is a greater likeness in the Son than there is among mere human beings, because in them there can never be a likeness based on the very same numerical form or quality, but only a likeness in species. In the Son, however, there is the same numerical nature as in the Father. Thus, when seeing the Son, the Father is better seen than when by seeing some mere human, another mere human is seen, no matter how much alike they are.


1888. Note that this statement excludes the error of Arius on two points. First, it rejects his denial of consubstantiality. For it is impossible to see the uncreated substance by seeing some created substance, just as by knowing a substance of one genus, one cannot know a substance of another genus. It is evident, therefore, that the Son is not a created substance, but is consubstantial with the Father. Otherwise, one who sees the Son would not see the Father.

The other error excluded is their interpretation: to the King of ages, immortal, invisible, the only God (1 Tim 1:17), as meaning that only the Father is invisible, but the Son was often seen in his nature. But if this were so, it would follow that the Father was also frequently seen, because one who sees the Son sees the Father also. So since the Father is invisible as to his nature, it is impossible that the Father was seen in his nature.


1889. Someone might question why our Lord chided Philip for asking to see the Father after he had seen the Son, since when one sees a picture he should not be rebuked for wanting to see the thing pictured.

Chrysostom answers this by saying that after hearing about knowing and seeing the Father, Philip wanted to see the Father with his bodily eyes, just as he thought he had seen the Son. This is what our Lord reproved, pointing out to him that he did not even see the Son in his nature with his bodily eyes. Augustine, however, says, that the Lord does not disapprove of the petition, but the grasping soul. For Philip says: Lord, show us the Father, and it is enough for us, as if to say: we know you, but this is not sufficient. Thus he believed that knowledge of the Son was not completely sufficient, but only knowledge of the Father. From this, it seems that the Son was thought to be less than the Father. And this the Lord rebuked, showing that knowledge of the Son is sufficient and the same as the knowledge of the Father, saying, he who sees me sees the Father also.


1890. Then when he says, how can you say, show us the Father? he shows his disapproval of the request, and of the basis of the request.

He disapproves of the petition when he says, how can you say, show us the Father? Since, namely, the Father is seen in the Son. Indeed, Philip was able to to say, as in Job, what can I answer, who has spoken inconsiderately? I will lay my hand upon my mouth (Job 39:34).

He disapproves of the root of the request when he says, do you not believe that I am in the Father and the Father in me? This is like saying: you want to possess the Father, believing that you will have sufficiency in him. But if you believe that, do you not believe that I am in the Father and the Father in me? For if you believed the latter, you would expect to find in me all the sufficiency which is in the Father.


1891. He says, I am in the Father and the Father in me, because they are one in essence. This was spoken of before: I and the Father are one (John 10:30).

Note that, in the divinity, essence is not related to person as it is in human beings. Among human beings, the essence of Socrates is not Socrates, because Socrates is a composite. But in the divinity, essence is the same with the person in reality, and so the essence of the Father is the Father, and the essence of the Son is the Son. Therefore, wherever the essence of the Father is, there the Father is; and wherever the essence of the Son is, there the Son is. Now the essence of the Father is in the Son, and the essence of the Son is in the Father. Therefore, the Son is in the Father, and the Father in the Son. This is how Hilary explains it.


1892. Now our Lord clarifies his answer:

first by the works he does himself;

second, by the works he will do by the disciples: amen, amen I say to you, he who believes in me, the works that I do, he also will do.

So he first mentions the works he does himself;

second, he infers a tenet of the faith: do you not believe that I am in the Father, and the Father in me?


1893. The belief that Christ was God could be known from two things: from his teaching and from his miracles. Our Lord mentions these: if I had not done among them the works that no other man has done, they would not have sin (John 15:24). Referring to his teaching he says, if I had not come, and spoken to them, they would not have sin (John 15:22). We also read: never has a man spoken like this man (John 7:46). The blind man, referring to his works, said: from the beginning of the world it has not been heard that any man has opened the eyes of one born blind (John 9:32).

Our Lord shows his divinity by these two things. Referring to his teaching, he says, the words that I say to you, by the instrument of my human nature, I speak not of myself, but from him who is in me, that is, the Father: the things I have heard from him are the same I speak to the world (John 8:26). The Father, therefore, who speaks in me, is in me. Now whatever a human being says must come from the first Word. And this first Word, the Word of God, is from the Father. Therefore, all the words we speak must be from God. So when anyone speaks words he has from the Father, the Father is in him.

Referring to his works, he says, the Father who abides in me, he does the works, because no one could do the works that I do: the Son cannot do anything of himself (John 5:19).


1894. Chrysostom wonders how Christ can start by referring to his words, and then bring in his works, for Christ says, the words that I speak to you, I speak not of myself . . . he does the works.

There are two answers to this. Chrysostom says that Christ was referring to his teaching the first time, and then referring to his miracles. For Augustine, our Lord is referring to his words as his works: this is the work of God, that you believe in him whom he has sent (John 6:29). So when the Lord says, he does the works, we should understand that these works are words.


1895. Two heresies were based on the above texts. When our Lord said, I am in the Father, Sabellius understood this to mean that the Father and the Son are the same. And from the statement, I speak not of myself, Arius inferred that the Son is inferior to the Father. Yet these very texts refute these heresies. For if the Father and Son were the same, as Sabellius speculated, the Son would not have said, the words that I speak to you, I speak not of myself. And if the Son were inferior to the Father, as Arius blasphemed, he would not have said, the Father who abides in me, he does the works.


1896. Since our belief in the Trinity is shown by the above two statements, our Lord concludes to this belief, saying, do you not believe that I am in the Father and the Father in me? It was explained above how this is to be understood. In Greek, the text reads: believe, that is, believe me, that I am in the Father and the Father in me. Or, it is surprising that you do not believe that I am in the Father and the Father in me.

Note that before our Lord was speaking only to Philip, Jesus said to him: have I been so long a time with you; and have you not know me? Philip, he who sees me sees the Father also, but from the point where he says, the words that I speak to you, he is speaking to all the apostles together. But if what I say to you is not enough to show my consubstantiality, otherwise believe for the very works’ sake. As said above: for the works that the Father has given to me that I might perform them, the works themselves, which I do, give testimony about me, that the Father has sent me (John 5:36); even though you do not want to believe me, believe the works (John 10:38).


1897. After clarifying what he had said by appealing to the works he did by himself, our Lord now clarifies these things by the works he would do through the disciples.

First, he mentions the works of the disciples;

second, he mentions how they would do them, whatsoever you will ask the Father in my name, that will I do.

As to the first,

he first mentions the works of the disciples;

second, he states the reason for what he said, because I go to the Father.


1898. He says, amen, amen, I say to you, and so forth. He is saying in effect: the works that I do are so great that they are a sufficient sign of my divinity; but if these are not enough for you, then look at the works I will do through others.

For the strongest sign of great power is when a person does extraordinary things not only by himself but also through others. So he says, he who believes in me, the works that I do, he also will do. These words not only show the power of the divinity in Christ, but also the power of faith, and the union of Christ with those who believe. For just as the Son acts because the Father dwells in him by a unity of nature, so also those who believe act because Christ dwells in them by faith: that Christ may dwell in your hearts through faith (Eph 3:17). Now the works which Christ accomplished and the disciples do by the power of Christ are the miracles: and these signs will accompany those who believe: in my name they will cast out demons; they will speak in new tongues; they will pick up serpents (Mark 16:17).


1899. What is remarkable is that he adds, and greater works than these will he do. We could say that in a certain sense our Lord does more things and greater things through his apostles than by himself. Among the miracles of Christ the greatest was when a sick person was healed by touching the fringe of his garment (Matt 9:20). But, as we read in Acts, the sick were healed by the shadow of Peter (Acts 5:15). And it is greater to heal by one’s shadow than by the fringe of one’s garment. In another way, we could say that Christ did more by the words of his disciples than by his own. As Augustine says, our Lord is speaking here of works accomplished by words, when the fruit of these words was faith. We see in Matthew that a young man was not persuaded by Christ to sell his possessions and follow him, for when Christ said to the youth, go, sell what you possess and give to the poor, we read that he went away sorrowful (Matt 19:21). Yet we read that at the preaching of Peter and the other apostles, people sold their possessions and all that they owned and brought the money and laid it at the feet of the apostles (Acts 4:34).


1900. Someone might find fault with this because our Lord did not say that the apostles would do greater things, but he who believes in me. Should we say, then, that those who do not do greater things than Christ are not to be counted among those who believe in Christ? Of course not! That would be too harsh.

We should say that Christ works in two ways. In one way, he works without us, as in creating the heavens and the earth, raising the dead to life, and things like that. In the other way, he works in us but not without us: the result of this is faith, by which the impious are brought to life. Our Lord is speaking here of what is found in all believers: this is the result which Christ produces in us, but not without us. The reason for this is that whoever believes is producing the same result since what is produced in me by God is also produced in me by myself, that is, by my free choice. Thus the Apostle says: it was not I, that is, I alone, but the grace of God which is with me (1 Cor 15:10). Christ is speaking of this when he says: the works that I do, he also will do; and greater works than these will he do, for it is a greater thing to justify the impious than to create the heavens and the earth. For the justification of the impious, considered in itself, continues forever: righteousness is immortal and perpetual (Wis 1:15). But the heavens and the earth will pass away (Luke 21:33). Further, effects which are physical are directed to what is spiritual. Now the heavens and the earth are physical effects, but the justification of the impious is a spiritual effect.


1901. This gives rise to a question. The creation of the holy angels is included in the creation of the heavens and the earth. Is it then a greater work to cooperate with Christ in one’s own justification than to create an angel?

Augustine does not settle this, but he does say: let him who can, judge whether it is greater to create the just angels than to justify impious men. Certainly, if each shows an equal power, the second shows greater mercy. But if we carefully consider what works our Lord is talking about here, we are not setting the creation of the angels above the justification of the impious. When our Lord said, and greater works than these will he do, we need not understand this to mean all the works of Christ, but perhaps only those which he was then doing. But then he was working by the word of faith, and it is not as great to preach words of righteousness which he did without us, as to justify sinners, which he does in us in such a way that we also do it.


1902. Now he gives the reason why he said they will do greater works, which is because I go to the Father. This can be understood in three ways. First, according to Chrysostom: I will work as long as I am in the world, but when I leave, you will take my place. And so, the things that I am doing you will do, and even greater things, because I go to the Father, and after that I will do nothing by myself, that is, by preaching.

The second interpretation is this: the Jews think that if I am killed, faith in me will be eradicated. This is not true. Indeed, it will be approved even more, and you will do greater things because I go to the Father, that is, I will not perish, but continue in my own dignity in heaven: now is the Son of man glorified, and God is glorified in him (John 13:31).

A third interpretation: you will do greater things because I go to the Father. He is saying in effect: since I will be glorified more, it is appropriate that I do greater things, and also give you the power to do greater things. Thus, before Jesus was glorified, the Spirit was not given to the disciples in that fullness with which it was given after: for the Spirit was not yet given, because Jesus was not yet glorified (John 7:39).


1903. Now he mentions how these things will be done:

first, the way;

second, why they will be done, that the Father may be glorified in the Son.


1904. As to the first, since our Lord said, and greater works than these will he do, in order that the greatness of the worker might be known from the greatness of the works, some might suppose that one who believes in the Son of God would be greater than the Son. Our Lord excludes this by the way the works are done. For the Son does these works by his own authority, while one who believes in him does it by asking. So he says, whatsoever you will ask the Father in my name, that I will do.

This eliminates the equality between believers and Christ in three ways. First, because as was said, believers do these works by asking: so he says, whatsoever you will ask. Every one who asks receives (Matt 7:8). Second, because believers work by reason of the Son; so he says, in my name, that is, by reason of my name: there is no other name under heaven given among men by which we must be saved (Acts 4:12). For this name is above every name: not to us, O Lord, not to us, but to your name give glory (Ps 115:1). Third, because the Son himself does all these works in them and through them: thus he says, that I will do. Note that the Father is asked and the Son does the work, the reason being that the works of the Father and the Son are inseparable: whatever he does, these the Son also does in like manner (John 5:19). For the Father does all things through the Son: all things were made by him (John 1:3).


1905. How could he say, whatsoever you will ask . . . that I will do, since we see that his faithful ask and do not receive?

According to Augustine, we should consider here that he first says, in my name, and then adds, that I will do.

The name of Christ is the name of salvation: you shall call his name Jesus, for he will save his people from their sins (Matt 1:21). Therefore, one who asks for something pertaining to salvation asks in the name of Christ. It does happen that someone asks for something which does not pertain to salvation. This happens for two reasons. First, because one has a corrupt affection: as when one asks for something to which he is attracted, but which if he did have, would be an obstacle to his salvation. One who asks this way is not heard because he asks wrongly: you ask and do not receive, because you ask wrongly (Jas 4:3). For when someone, because of his corrupt affection, would badly use what he wants to receive, he does not receive it because of our Lord’s compassion. The reason being that our Lord does not just look at one’s desire, but rather the helpfulness of what is desired. For the good Lord often denies what we ask in order to give us what we should prefer.

The second reason we may ask for something which does not pertain to our salvation is our ignorance. We sometimes ask for what we think is helpful, but really is not. But God takes care of us, and does not do what we ask. Thus Paul, who labored more than all others, asked our Lord three times to take away a thorn in his flesh, but he did not receive what he asked because it was not useful for him (2 Cor 12:8). We do not know how to pray as we ought, but the Spirit himself intercedes for us with sighs too deep for words (Rom 8:26). You do not know what you are asking (Matt 20:22). Thus it is clear that when we truly ask in his name, in the name of Jesus Christ, he will do it.

He says, that I will do, using the future tense, not the present tense, because he sometimes postpones doing what we ask so that our desire for it will increase and so that he can grant it at the right time: rain will fall on you when it should fall (Lev 26:4); in a day of salvation I have helped you (Isa 49:8). Again, it sometimes happens that we pray for people and are perhaps not heard, and this is because they put obstacles in the way. Do not pray for this people . . . for I do not hear you (Jer 7:16); though Moses and Samuel stood before me, yet my heart would not turn toward this people (Jer 15:1).


1906. Then when he says, that the Father may be glorified in the Son, he gives the reason. Augustine punctuates this passage in the following way. Whatsoever you will ask the Father in my name, I will do it. Then a new sentence begins: that the Father may be glorified in the Son, if you will ask me any thing in my name, that I will do. This is like saying: I will do what you ask in my name so that the Father may be glorified in the Son, and everything that the Son does is directed to the glory of the Father: I do not seek my own glory (John 8:50). We also should direct all our works to the glory of God: do all to the glory of God (1 Cor 10:31).