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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers John 14:28–31. His three-level outline is real structure in the source text, so it is rendered as structure.
Christ here gives his disciples another reason why their hearts should not be troubled for his going away; and that is, because his heart was not. And here he tells them what it was that enabled him to endure the cross and despise the shame, that they might look unto him, and run with patience. He comforted himself,
I.That, though he went away, he should come again:
"You have heard how I have said, and now I say it again, I go away, and come again." Note, What we have heard of the doctrine of Christ, especially concerning his second coming, we have need to be told again and again. When we are under the power of any transport of passion, grief, or fear, or care, we forget that Christ will come again. See Phi 4:5. Christ encouraged himself with this, in his sufferings and death, that he should come again, and the same should comfort us in our departure at death; we go away to come again; the leave we take of our friends at that parting is only a good night, not a final farewell. See Th1 4:13, Th1 4:14.
II.That he went to his Father:
"If you loved me, as by your sorrow you say you do, you would rejoice instead of mourning, because, though I leave you, yet I said, I go unto the Father, not only mine, but yours, which will be my advancement and your advantage; for my Father is greater than I." Observe here,
1.It is matter of joy to Christ's disciples that he is gone to the Father, to take possession for orphans, and make intercession for transgressors. His departure had a bright side as well as a dark side. Therefore he sent this message after his resurrection (Joh 20:17), I ascend to my Father and your Father, as most comfortable.
2.The reason of this is, because the Father is greater than he, which, if it be a proper proof of that for which it is alleged (as no doubt it is), must be understood thus, that his state with his Father would be much more excellent and glorious than his present state; his returning to his Father (so Dr. Hammond) would be the advancing of him to a much higher condition than that which he was now in. Or thus, His going to the Father himself, and bringing all his followers to him there, was the ultimate end of his undertaking, and therefore greater than the means. Thus Christ raises the thoughts and expectations of his disciples to something greater than that in which now they thought all their happiness bound up. The kingdom of the Father, wherein he shall be all in all, will be greater than the mediatorial kingdom.
3.The disciples of Christ should show that they love him by their rejoicing in the glories of his exaltation, rather than by lamenting the sorrows of his humiliation, and rejoicing that he is gone to his Father, where he would be, and where we shall be shortly with him. Many that love Christ, let their love run out in a wrong channel; they think if they love him they must be continually in pain because of him; whereas those that love him should dwell at ease in him, should rejoice in Christ Jesus.
III.That his going away, compared with the prophecies which went before of it, would be a means of confirming the faith of his disciples (Joh 14:29): "I have told you before it come to pass that I must die and rise again, and ascend to the Father, and send the Comforter, that, when it is come to pass, you might believe." See this reason, Joh 13:19; Joh 16:4. Christ told his disciples of his death, though he knew it would both puzzle them and grieve them, because it would afterwards redound to the confirmation of their faith in two things: - 1. That he who foretold these things had a divine prescience, and knew beforehand what day would bring forth. When St. Paul was going to Jerusalem, he knew not the things that did abide him there, but Christ did. 2. That the things foretold were according to the divine purpose and designation, not sudden resolves, but the counterparts of an eternal counsel. Let them therefore not be troubled at that which would be for the confirmation of their faith, and so would redound to their real benefit; for the trial of our faith is very precious, though it cost us present heaviness, through manifold temptations, Pe1 1:6.
IV.That he was sure of a victory over Satan, with whom he knew he was to have a struggle in his departure (Joh 14:30):
"Henceforth I will not talk much with you, having not much to say, but what may be adjourned to the pouring out of the Spirit." He had a great deal of good talk with them after this (ch. 15 and 16), but, in comparison with what he had said, it was not much. His time was now short, and he therefore spoke largely to them now, because the opportunity would soon be over. Note, We should always endeavour to talk to the purpose, because perhaps we may not have time to talk much. We know not how soon our breath may be stopped, and therefore should be always breathing something that is good. When we come to be sick and die, perhaps we may not be capable of talking much to those about us; and therefore what good counsel we have to give them, let us give it while we are in health. One reason why he would not talk much with them was because he had now other work to apply himself to: The prince of this world comes. He called the devil the prince of this world, Joh 12:31. The disciples dreamed of their Master being the prince of this world, and they worldly princes under him. But Christ tells them that the prince of this world was his enemy, and so were the princes of this world, that were actuated and ruled by him, Co1 2:8. But he has nothing in me. Observe here,
1.The prospect Christ had of an approaching conflict, not only with men, but with the powers of darkness. The devil had set upon him with his temptations (Mt. 4), had offered him the kingdoms of this world, if he would hold them as tributary to him, with an eye to which Christ calls him, in disdain, the prince of this world. Then the devil departed from him for a season; "But now," says Christ, "I see him rallying again, preparing to make a furious onset, and so to gain by terrors that which he could not gain by allurements;" to frighten from his undertaking, when he could not entice from it. Note, The foresight of a temptation gives us great advantage in our resistance of it; for, being fore-warned, we should be fore-armed. While we are here, we may see Satan continually coming against us, and ought therefore to be always upon our guard.
2.The assurance he had of good success in the conflict: He hath nothing in me, ouk echei ouden - He hath nothing at all.
(1.)There was no guilt in Christ to give authority to the prince of this world in his terrors. The devil is said to have the power of death (Heb 2:14); the Jews called him the angel of death, as an executioner. Now Christ having done no evil, Satan had no legal power against him, and therefore, though he prevailed to crucify him, he could not prevail to terrify him; though he hurried him to death, yet not to despair. When Satan comes to disquiet us, he has something in us to perplex us with, for we have all sinned; but, when he would disturb Christ, he found no occasion against him.
(2.)There was no corruption in Christ, to give advantage to the prince of this world in his temptations. He could not crush his undertaking by drawing him to sin, because there was nothing sinful in him, nothing irregular for his temptations to fasten upon, no tinder for him to strike fire into; such was the spotless purity of his nature that he was above the possibility of sinning. The more Satan's interest in us is crushed and decays, the more comfortably may we expect sufferings and death.
V.That his departure was in compliance with, and obedience to, his Father.
Satan could not force his life from him, and yet he would die: that the world may know that I love the Father, Joh 14:31. We may take this,
1.As confirming what he had often said, that his undertaking, as Mediator, was a demonstration to the world,
(1.)Of his compliance with the Father; hereby it appeared that he loved the Father. As it was an evidence of his love to man that he died for his salvation, so it was of his love to God that he died for his glory and the accomplishing of his purposes. Let the world know that between the Father and the Son there is not love lost. As the Father loved the Son, and gave all things into his hands; so the Son loved the Father, and gave his spirit into his hand.
(2.)Of his obedience to his Father: "As the Father gave me commandment, even so I did - did the thing commanded me in the manner commanded." Note, The best evidence of our love to the Father is our doing as he hath given us commandment. As Christ loved the Father, and obeyed him, even to the death, so we must love Christ, and obey him. Christ's eye to the Father's commandment, obliging him to suffer and die, bore him up with cheerfulness, and overcame the reluctancies of nature; this took off the offence of the cross, that what he did was by order from the Father. The command of God is sufficient to bear us out in that which is most disputed by others, and therefore should be sufficient to bear us up in that which is most difficult to ourselves: This is the will of him that made me, that sent me.
2.As concluding what he had now said; having brought it to this, here he leaves it: that the world may know that I love the Father. You shall see how cheerfully I can meet the appointed cross: "Arise, let us go hence to the garden;" so some; or, to Jerusalem. When we talk of troubles at a distance, it is easy to say, Lord, I will follow thee whithersoever thou goest; but when it comes to the pinch, when an unavoidable cross lies in the way of duty, then to say, "Arise, let us go to meet it," instead of going out of our way to miss it, this lets the world know that we love the Father. If this discourse was at the close of the passover-supper, it should seem that at these words he arose from the table, and retired into the drawing-room, where he might the more freely carry on the discourse with his disciples in the following chapters, and pray with them. Dr. Goodwin's remark upon this is, that Christ mentioning the great motive of his sufferings, his Father's commandment, was in all haste to go forth to suffer and die, was afraid of slipping the time of Judas's meeting him: Arise, says he, let us go hence but he looks upon the glass, as it were, sees it not quite out, and therefore sits down again, and preaches another sermon. Now, (1.) In these words he gives his disciples an encouragement to follow him. He does not say, I must go; but, Let us go. He calls them out to no hardships but what he himself goes before them in as their leader. They had promised they would not desert him: "Come," says he, "let us go then; let us see how you will make the words good." (2.) He gives them an example, teaching them at all times, especially in suffering times, to sit loose to all things here below, and often to think and speak of leaving them. Though we sit easy, and in the midst of the delights of an agreeable conversation, yet we must not think of being here always: Arise, let us go hence. If it was at the close of the paschal and eucharistical supper, it teaches us that the solemnities of our communion with God are not to be constant in this world. When we sit down under Christ's shadow with delight, and say, It is good to be here; yet we must think of rising and going hence; going down from the mount.
Historical interpretation
Historical Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"Arise, let us go hence." "But why, tell me? Did he not know the hour at which Judas would come upon Him? Or perhaps He feared lest he should come and seize them, and lest the plotters should be upon him before he had furnished his most excellent teaching." Away with the thought! these things are far from His dignity. "If then He did not fear, why did He remove them, and then after finishing His discourse lead them into a garden known to Judas? And even had Judas come, could He not have blinded their eyes, as He also did when the traitor was not present? Why did He remove them?" He alloweth the disciples a little breathing time. For it was likely that they, as being in a conspicuous place, would tremble and fear, both on the account of the time and the place, (for it was the depth of night,) and would not give heed to His words, but would be continually turning about, and imagining that they heard those who were to set upon them; and that more especially when their Master's speech made them expect evil. For, "yet a little while," He saith, "and I am not with you," and, "the ruler of this world cometh." Since now when they heard these and the like words they were troubled, as though they should certainly be taken immediately, He leadeth them to another place, in order that thinking themselves in safety, they might listen to Him without fear. For they were about to hear lofty doctrines.
(Hom. lxxv. 3) After saying, Peace I leave with you, which was like taking farewell, He consoles them: Let not your heart be troubled, neither let it be afraid: the two feelings of love and fear were now the uppermost in them.
(Hom. lxxv. 4) Or thus: The Apostles did not yet know what the resurrection was of which He spoke when He said, I go, and come again to you; or what they ought to think of it. They only knew the great power of the Father. So He tells them: Though ye fear I shall not be able to save Myself, and do not trust to My appearing again after My crucifixion; yet when ye hear that I go to My Father, ye should rejoice, because I go to one greater, one able to dissolve and change all things. All this is said in accommodation to their weakness: as we see from the next words; And now I have told you before it come to pass; that when it does come to pass, ye may believe.
(Hom. lxxvi. 1) Arise, let us go hence, is the beginning of the sentence which follows. The time and the place (they were in the midst of a town, and it was night time) had excited the disciples' fears to such a degree, that they could not attend to any thing that was said, but rolled their eyes about, expecting persons to enter and assault them; especially when they heard our Lord say, Yet a little while I am with you; and, The prince of this world cometh. To quiet their alarm then, He takes them to another place, where they imagine themselves safe, and would be able to attend to the great doctrines which He was going to set before them.
(Tract. lxxix. 1) But is not the time for belief before a thing takes place? Is it not the praise of faith, that it believes what it does not see? according to what is said below to Thomas: Because thou hast seen, thou hast believed. He saw one thing, believed another: what he saw was man, what he believed was God. And if belief can be talked of with reference to things seen, as when we say that we believe our eyes; yet it is not mature faith, but is merely preparatory to our believing what we do not see. When it has come to pass; then He says, because after His death they would see Him alive again, and ascending to His Father; which sight would convince them that He was the Christ, the Son of God; able as He was to do so great a thing, and to foretell it. Which faith however would not be a new, but only an enlarged faith; or a faith which had failed at His death, and been renewed by His resurrection.
Our Lord and Saviour, Jesus Christ, had said unto His disciples, "If ye loved me, ye would surely rejoice, because I go unto the Father; for the Father is greater than I." And that He so spake in His servant-form, and not in that of God, wherein He is equal with the Father, is well known to faith as it resides in the minds of the pious, not as it is reigned by the scornful and senseless. And then He added, "And now I have told you before it come to pass, that, when it is come to pass, ye might believe." What can He mean by this, when the fact rather is, that a man ought, before it comes to pass, to believe that which demands his belief? For it forms the very encomium of faith when that which is believed is not seen. For what greatness is there in believing what is seen, as in those words of the same Lord, when, in reproving a disciple, He said, "Because thou hast seen, thou hast believed; blessed are they that see not, and yet believe." And I hardly know whether any one can be said to believe what he sees; for this same faith is thus defined in the epistle addressed to the Hebrews: "Now faith is the substance of those that hope, the assurance of things not seen." Accordingly, if faith is in things that are believed, and that, too, in things which are not seen, what mean these words of the Lord, "And now I have told you before it come to pass, that, when it is come to pass, ye might believe"? Ought He not rather to have said, And now I have told you before it come to pass, that ye may believe what, when it is come to pass, ye shall see? For even he who was told, "Because thou hast seen, thou hast believed," did not believe only what he saw; but he saw one thing, and believed another: for he saw Him as man, and believed Him to be God. He perceived and touched the living flesh, which he had seen in the act of dying, and he believed in the Deity infolded in that flesh. And so he believed with the mind what he did not see, by the help of that which was apparent to his bodily senses. But though we may be said to believe what we see, just as every one says that he believes his own eyes, yet that is not to be mistaken for the faith which is built up by God in our souls; but from things that are seen, we are brought to believe in those which are invisible. Wherefore, beloved, in the passage before us, when our Lord says, "And now I have told you before it come to pass, that, when it is come to pass, ye might believe;" by the words, "when it is come to pass," He certainly means, that they would yet see Him after His death, alive, and ascending to His Father; at the sight of which they should then be compelled to believe that He was indeed the Christ, the Son of the living God, seeing He could do such a thing, even after predicting it, and also could predict it before He did it: and this they should then believe, not with a new, but with an augmented faith; or at least with a faith that had been impaired by His death, and was now repaired by His resurrection. For it was not that they had not previously also believed Him to be the Son of God, but when His own predictions were actually fulfilled in Him, that faith, which was still weak at the time of His here speaking to them, and at the time of His death almost ceased to exist, sprang up again into new life and increased vigor.
A prophecy of the future is manifestly a sure pledge of what the future has in store for us. Christ confirms therefore the heart of His disciples, and seems to inspire in them a firm conviction that He is really ascending to God the Father in the heavens, to reign with Him and share His throne as God, and as God really begotten of Him. For do not, He says, set My departure, which is according to the flesh and an object of sight (for I will be with you as God for ever), on a level with that of the holy prophets. For they, as they passed from the earth and paid the debt of nature, were brought low, and died according to the law of human creatures. But I, Who am the true God, am not measured by the same standard as My creatures awaiting the time of the resurrection. For I live for ever, and I am the True Life. And I will send the Comforter, and I will grant you My peace also, and will not lie; but to the intent that, when you: receive the promise and are illumined by the grace of the Holy Spirit, you may ratify the truth of My words, recollecting what I have said in the light of experience, and to the intent that you may have the firm conviction that I live and reign with the Father, I have foretold and spoken this to you. The fulfilment of the promise will then confirm the truth of My words. For if I be not the Life, He says, and if I be not enthroned with God the Father, how can I Myself vouchsafe Divine and spiritual graces? And I will bestow them as I have promised, and I will bring to you the Spirit and peace. Is it not then beyond dispute that I am the Life, and that I reign with the Father. For it is not the act of one who is dead, or powerless to illumine with Divine graces those who love him, but it is the act of One Who is living and powerful and Who reigns for ever. Christ therefore has hereby taught us that He made no empty prophecy of the future. For He says that He made this discourse that they might have their faith in Him confirmed, when they came to think upon and reflect on His promises, after they had experienced His grace.
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Summary
John 14:29 captures Jesus' intentional revelation of future events to His disciples. During His intimate Farewell Discourse, Jesus explains that He is disclosing His impending departure, suffering, and subsequent glorification, as well as the coming of the Holy Spirit, not to create fear, but to fortify their faith. His divine foresight serves as a foundational assurance, ensuring that when these challenging and pivotal events unfold, the disciples will recall His words and their belief in His identity and mission will be deeply confirmed and strengthened.
Context
Literary Context
This verse is embedded within Jesus' profound Farewell Discourse, spanning John 13 through John 17. Specifically, it follows Jesus' comforting promises regarding the Holy Spirit, the "Advocate" or "Comforter," who will teach them all things and bring to remembrance all that Jesus has said (John 14:26). The disciples are deeply troubled by Jesus' announcement of His imminent departure (John 14:1), and Jesus is preparing them for the shock of His crucifixion and the subsequent vindication through resurrection and the Spirit's coming. Verse 29 acts as a crucial bridge, explaining why Jesus is providing these difficult truths and comforting promises: for the strengthening of their faith when the prophesied events come to pass.
Historical & Cultural Context
The setting is the Upper Room in Jerusalem, during the Passover meal, shortly before Jesus' arrest and crucifixion. This was a time of immense tension and expectation for the Jewish people, who longed for a Messiah to deliver them from Roman oppression. The disciples, like many Jews, likely held a nationalistic and political understanding of the Messiah's role, expecting Him to establish an earthly kingdom immediately. Jesus' talk of departure, suffering, and a spiritual Comforter would have been profoundly disorienting and counter-cultural to their expectations. In a culture where prophecy was highly valued as a sign of divine authority, Jesus' foretelling of events, particularly His own death and resurrection, was a radical claim, distinguishing Him from human teachers and linking Him directly to the prophetic tradition of Israel, yet transcending it.
Key Themes
John 14:29 powerfully reinforces several overarching themes in John's Gospel. It highlights Jesus' divine omniscience and authority, demonstrating His foreknowledge of future events as evidence of His unique relationship with the Father and His divine nature. It underscores the nature and importance of faith (Greek: pistis), not as a blind leap, but as a reasoned trust built upon the fulfillment of God's revealed word. The verse also speaks to the theme of divine preparation and comfort for the disciples, who would soon face profound grief and confusion. By foretelling the events, Jesus provides a framework for understanding the unfolding divine plan, ensuring that their faith would not collapse but would be solidified when they witnessed the fulfillment of His words, including the promise of His return and the coming of the Spirit, as detailed in John 14:16-18.
Exposition and Analysis
Key Word Analysis
This verb signifies to utter, speak, or say. In this context, it emphasizes the deliberate and authoritative nature of Jesus' communication. He is not merely speculating or guessing; He is declaring a truth that originates from His divine knowledge, a characteristic of His prophetic office.
This versatile verb means "to cause to be," "to become," or "to come into being." Its repetition in the verse ("before it come to pass, that, when it is come to pass") highlights the certainty and inevitability of the events Jesus is describing. It underscores that these are not random occurrences but part of a divinely orchestrated plan that will unfold precisely as declared.
Derived from the word for "faith" (pistis), this verb means to have faith in, upon, or with respect to a person or thing; to credit; by implication, to entrust. Here, it denotes a deep, abiding trust and reliance on Jesus, not just intellectual assent to His words, but a confident surrender to His identity and mission, especially when faced with challenging circumstances that might otherwise shake their conviction.
Verse Breakdown
"And now I have told you before it come to pass,"
Jesus emphasizes the immediacy ("now") and the proactive nature of His revelation. He is giving them advance notice of future events—His crucifixion, resurrection, ascension, and the coming of the Holy Spirit. This foretelling is a deliberate act of divine disclosure, designed to prepare their hearts and minds for what is to come, preventing shock and despair from utterly overwhelming them.
"that, when it is come to pass,"
This clause introduces the purpose of Jesus' foretelling. The Greek word hína ("that") denotes a purpose or result clause. The repetition of "come to pass" underscores the certainty of these events. Jesus is not speaking hypothetically; He is speaking of events that are guaranteed to unfold. The "when" (Greek hótan) implies that while the timing is certain, the disciples will need to recall His words at that specific moment of fulfillment.
"ye might believe."
This is the ultimate goal and the profound spiritual outcome of Jesus' revelation. Their belief is not a static intellectual assent but a dynamic, deepening trust in Him as the Son of God, the Messiah, and the Lord. When they witness the fulfillment of His prophecies—especially His resurrection and the outpouring of the Spirit—their faith, which might have wavered during His death, would be powerfully confirmed and solidified, transforming their understanding and commitment.
Literary Devices
John 14:29 primarily employs Foreshadowing and a Purpose Clause. Jesus' declaration serves as a clear instance of Foreshadowing, where future events (His death, resurrection, and the Spirit's coming) are revealed in advance. This technique builds anticipation and provides a framework for understanding subsequent narrative developments. The phrase "that, when it is come to pass, ye might believe" functions as a Purpose Clause, explicitly stating the divine intention behind Jesus' revelation. This highlights the pedagogical and faith-building nature of His discourse. Furthermore, the verse is part of a larger Divine Discourse, where Jesus, as the incarnate Word, speaks with ultimate authority and insight into the Father's plan, underscoring His unique identity and mission. The subtle Irony is that while the disciples hear these words, their full comprehension and unwavering belief will only come after the events have transpired, illuminated by the Holy Spirit.
Theological and Thematic Connections
John 14:29 profoundly illustrates the nature of divine prophecy and its role in strengthening human faith. Jesus, as the omniscient Son, reveals future events not to merely display His foreknowledge, but to establish a firm foundation for His disciples' belief. This act underscores God's sovereignty over history and His faithfulness to His word. The fulfillment of prophecy, whether in the immediate context of Jesus' resurrection and the Spirit's arrival or in the broader sweep of biblical history, serves as undeniable evidence of God's truthfulness and the reliability of His promises. This divine strategy ensures that faith is not a blind leap, but a confident trust built upon the verifiable actions and declarations of God Himself.
Reflection and Application
For contemporary believers, John 14:29 offers immense comfort and a powerful anchor for faith in a world often marked by uncertainty and chaos. Just as Jesus prepared His disciples for the trials and triumphs ahead, God continues to speak to us through His Word, providing wisdom, guidance, and prophetic insights into His ultimate plan. When we observe the fulfillment of biblical prophecies—whether historical, eschatological, or personal—our confidence in God's faithfulness and sovereignty is profoundly strengthened. This verse encourages us to actively engage with God's revealed truth, allowing it to shape our understanding of current circumstances and future hopes. It reminds us that even when life's events seem overwhelming or contradictory to our expectations, God's perfect plan is unfolding, and His word will ultimately prove true. Our call is to trust Him, remembering His past faithfulness as we await the full realization of His promises.
Questions for Reflection
FAQ
Why did Jesus tell His disciples about future events before they happened?
Jesus told His disciples about future events, such as His death, resurrection, and the coming of the Holy Spirit, primarily to strengthen their faith. He knew that these events, particularly His crucifixion, would be deeply unsettling and potentially faith-shaking for them. By foretelling them, Jesus provided a divine framework for understanding. When these challenging and pivotal moments actually "came to pass," the disciples would recall His words and recognize that these were not random tragedies or failures, but part of God's sovereign plan, precisely as Jesus had declared. This fulfillment would then serve as powerful confirmation of Jesus' divine identity, His authority, and the truthfulness of His mission, solidifying their belief in Him. It was an act of pastoral care, preparing them for the profound shifts that were about to occur in their understanding of the Messiah and His kingdom.
Christ-Centered Fulfillment
John 14:29 finds its ultimate Christ-centered fulfillment in Jesus Himself being the embodiment of all prophecy and the supreme object of faith. His words, "And now I have told you before it come to pass, that, when it is come to pass, ye might believe," point directly to His unique role as the one who declares and fulfills God's eternal plan. The events He foretold—His suffering, death, resurrection, and ascension—are the very core of the Gospel message, culminating in His triumph over sin and death, as celebrated in 1 Corinthians 15:3-4. The "coming to pass" of these events, witnessed by the disciples and recorded in the New Testament, served as the irrefutable proof of His messianic claims and divine authority, leading to the explosive growth of the early church, whose members "believed" in Him (Acts 2:41). Furthermore, the promise of the Holy Spirit, the "Comforter" or "Advocate" (John 14:26), was fulfilled at Pentecost (Acts 2:1-4), enabling believers across all generations to truly understand and place their faith in Christ, for "no one can say, 'Jesus is Lord,' except by the Holy Spirit" (1 Corinthians 12:3). Thus, Jesus' prophetic words in John 14:29 are not just about future events, but about His own identity as the faithful Prophet-King whose words are truth and whose work establishes the very foundation of saving faith.