I tell you
This phrase indicates a direct and personal communication from Jesus to His disciples. The Greek "λέγω ὑμῖν" (lego hymin) suggests an intimate and authoritative declaration. Jesus is not merely sharing information; He is imparting a truth that is meant to transform the lives of His followers. It is a personal assurance from the Savior to each believer, emphasizing the relational aspect of His teaching.

whoever believes in Me
The Greek word for "believes" is "πιστεύων" (pisteuōn), which implies a deep, abiding trust and faith. This is not a superficial acknowledgment but a profound commitment to Jesus as Lord and Savior. The phrase "in Me" highlights the object of this faith—Jesus Himself. It is a call to a personal relationship with Christ, where belief is not just intellectual assent but a transformative trust that aligns one's life with His will.

will also do the works that I am doing
The "works" refer to the miraculous deeds and acts of compassion that characterized Jesus' ministry. The Greek "ἔργα" (erga) encompasses both physical miracles and spiritual acts of service. Jesus is empowering His followers to continue His mission on earth, suggesting that through faith and the power of the Holy Spirit, believers can participate in His redemptive work. This promise is both a challenge and an encouragement, calling Christians to live out their faith actively.

He will do even greater things than these
The phrase "even greater things" is intriguing and often debated. The Greek "μείζονα" (meizona) suggests not just more in quantity but greater in scope and impact. Historically, this has been understood to mean that the collective work of the Church, empowered by the Holy Spirit, would surpass Jesus' earthly ministry in reach and influence. This is evident in the spread of the Gospel and the transformation of lives across the world. It is a testament to the power of God working through His people.

because I am going to the Father
This phrase provides the reason for the promise. Jesus' return to the Father signifies the completion of His earthly mission and the beginning of a new era where the Holy Spirit would be sent to empower believers. The Greek "ὅτι" (hoti) indicates causation—because Jesus ascends to the Father, the Holy Spirit is given, enabling believers to carry out His works. This transition marks the fulfillment of God's redemptive plan and the establishment of the Church as His instrument on earth. It is a profound assurance that Jesus' physical departure is not an end but a new beginning for His followers.

He that believeth on me, the works that I do shall he do also.--He that by faith becomes one with the Son shall have the Son, and therefore also the Father, dwelling in him (John 14:11; John 14:20; John 14:23), and shall himself become an instrument through which God, who dwelleth in him, shall carry into effect His own works. He shall, therefore, do works of the same kind as those which the Son Himself doeth.

And greater works than these shall he do.--Comp. Notes on John 5:20, and on Matthew 21:21-22. The explanation of these greater works is not to be sought in the individual instances of miraculous power exercised by the apostles, but in the whole work of the Church. The Day of Pentecost witnessed the first fulfilment of this prophecy; but it has been fulfilled also in every great moral and spiritual victory. Every revival of a truly religious spirit has been an instance of it; every mission-field has been a witness to it. In every child of man brought to see the Father, and know the Father's love as revealed in Jesus Christ, has been a work such as He did. In the world-wide extent of Christianity there is a work greater even than any which He Himself did in the flesh. He left His kingdom as one of the smallest of the influences on the earth; but it has grown up as a mighty power over all the kingdoms of the world, and all that is purest and best in civilisation and culture has found shelter in its branches. . . .

(b) The greater works, and their conditions and issues, He offers a fresh ground of consolation, based on the double consideration, first of his departure from them and abiding presence with them, and then on the reflex effect on their own faith and on the world of their consciousness of union with him. He throws the arms of his love round about, not only the eleven disciples, but all believers on him, and in a sense draws them up into his own Divinity. With these words must be compared the closely parallel words addressed to them (as preserved by Matthew 21:22, 23) a few days before. This was a saying at once explaining the reference to the "greater works" and also to the power of prayer (see Hengstenberg's masterly treatment of this passage). Verse 12. - Verily, verily - with a fresh emphasis he turns now, not from Philip to the eleven, but from the eleven to all who will believe on him through their word - I say unto you, He that believeth on me - observe here a nominative absolute, which gives great emphasis to the universality of the reference; the form is slightly varied, εἰς ἐμέ, in place of μοι, Ver. 11, - believeth, trusteth on me, confides in me, by reason of believing me - he also shall do the works that I do (see for similar emphasis procured by the word κὰκεῖνος, John 6:57; John 9:37; John 12:48). The disciples might naturally have reasoned on this wise: "Our Master is the incarnate Word, the very Hand and Grace of the Father; but he is going to the invisible Father, and wilt be lost in light. His series of proofs will be at an end; we shall only have the memory of them. The glory of God is great, but, like a gorgeous sunset, its flames will die away into the night." To rectify such fear for all the ages of the Church, he adds, "The very works of healing and helping men, even of raising the dead, and preaching glad tidings to the poor and needy, - these will be proofs of the union of the believer in all time with me and with my Father." In the case of such believer, as well as in my case, the works may increase the faith of others. They are not indispensable, but comforting and reassuring, and they show that every believer is near to the heart of the Father and wields the power of God. But the full force of this somewhat perplexing sentence is heightened and to some extent explained by the addition: And greater works than these he shall do; because I am going to the Father. Greater works than any wrought by the Lord in the days of his humiliation are predicted of Messiah. He is to be the "Light of the Gentiles" (Isaiah 42:6; cf. Psalm 72:8, 11; Psalm 110.). He is to rule the world, to cover the earth with the glory of God. How he was to do this was hidden from the disciples, but it would soon appear that they were the instruments, in his loving hands, for world-victories. Nay, more than that, Jesus (John 4:36-38) had told these disciples that they might reap what he had sown. These rather than other and more surprising prodigies of supernatural energy (as even Bengel supposed was his meaning, pointing, to the healing energy of Peter's shadow, etc.) were the greater works to which he probably (John 5:20) referred, though he gives a reason which would check all presumption: Because of going to the Father. The contrast, then, is between the humiliation and exaltation of Christ, between works wrought in his flesh and those that would be done by him when at the right hand of power. Without him, separated from him, independently of his continued and augmented energy working through them, they would do nothing (John 15:5; comp. here Matthew 21:21, 22). In the last passage, in answer to believing prayer, the disciples were told that they would do greater things than wither up the fig tree, or remove the mountain into the sea. Probably (see Hengstenberg) these terms, "fig tree," "mountain," "sea," were used in their prophetic-symbolic sense, and were not hyperbolic promises, but definite prophecies of the overthrow of the Jewish state, and the fall of the Roman power under the word of those who believed on him. These vast privileges and functions are here attributed to "believers," not merely to the apostles, or princes in his kingdom. This extraordinary pro-raise is no disparagement of his supreme authority, but will be proof that he sitteth on the right hand of the Majesty on high.

Parallel Commentaries ...