John · Chapter 14

V. 1. Let not your heart be troubled-At my departure. Believe-This is the sum of all his discourse, which is urged till they did believe, John 16:30. And then our Lord prays and departs.

Verse 1. Let not your heart be troubled] After having answered St. Peter’s question, he addresses himself again to his disciples, and tells them not to be afflicted at his leaving them, nor to lose courage because of what he said concerning Peter’s denying him; that if they reposed their confidence in God, he would protect them; and that, howsoever they might see him treated, they should believe in him more firmly, as his sufferings, death, and resurrection should be to them the most positive proof of his being the Messiah, the Saviour of the world.

Ye believe in God, believe also in me.] It is best to read both the verbs in the imperative mood:-Place your confidence in God, and in me as the Mediator between God and man, John 14:12-14; and expect the utmost support from God; but expect it all through me. The disciples began to lose all hope of a secular kingdom, and were discouraged in consequence: Christ promises them a spiritual and heavenly inheritance, and thus lifts up their drooping hearts.

Verse 1. Let not your hearts be troubled — At the thoughts of my departure from you, and leaving you in a world where you are likely to meet with many temptations, trials, and troubles, and to become a helpless prey to the rage and power of your enemies. Ye believe in God — The Almighty Preserver and Governor of the universe, who is able to support you under, and deliver you out of, all your distresses; believe also in me — Who am sent by God, not only to teach, but to redeem and save you; and who can both protect you from evil, and reward you abundantly for whatever losses and sufferings you sustain on my account. But the original words, pisteuete eiv ton Qeon kai eiv eme pisteuete, it seems, ought rather to be rendered, Believe in God, believe also in me; that is, Confide in the being, perfections, and superintending providence of God: or, Rely on the great acknowledged principles of natural religion, that the glorious Maker and Governor of the world is most wise, mighty, holy, just, and good, and the sovereign disposer of all events; and comfort yourselves likewise with the peculiar doctrines of that holy religion which I have taught you. Or, as Dr. Doddridge interprets the clause, “Believe in God, the Almighty Guardian of his faithful servants, who has made such glorious promises to prosper and succeed the cause in which you are engaged; and believe also in me, as the promised Messiah, who, whether present or absent in body, shall always be mindful of your concerns, as well as ever able to help you.” It appears most natural, as he justly observes, to render the same word, pisteuete, alike in both places; and it is certain an exhortation to faith in God and in Christ would be very seasonable, considering how weak and defective their faith was. Thus Dr. Campbell: “The two clauses are so similarly expressed and linked together by the copulative [kai, and, or also] that it is, I suspect, unprecedented, to make the verb in one an indicative, and the same verb repeated in the other an imperative. The simple and natural way is, to render similarly what is similarly expressed: nor ought this rule ever to be departed from, unless something absurd or incongruous should follow from the observance of it, which is so far from being the case here, that by rendering both in the imperative, the sense is not only good, but apposite.”

Ver. 1-4. Let not your heart be troubled. Our Saviour having denounced Judas as a traitor, and plainly spoken of his own departure out of the world, left no jewish hope of a temporal kingdom; sorrow therefore filled their hearts. But the worst was not disclosed, — the crucifixion of their Lord and Master. Sweet was that voice, Let not your hearts be troubled. He bids them be covered with the shield of faith; ye believe in God, believe also in me. Here we are taught, that God is the supreme object of faith; his unchangeable love and faithfulness, his infinite power in the accomplishment of his promises, is the security of all his saints. As mediator between God and guilty creatures, Christ is the immediate object of faith; and being such, he is truly and really God. Christ here asserts his own proper Deity in the substance of the command, making himself an object of faith in conjunction with God the Father. “Ye believe in God, believe also in me.”

Observe the arguments of consolation which Christ propounds for the support of his disciples, under the sorrow which they had conceived for his approaching departure. First he tells them that heaven, whither he was now going, was his Father’s house; a place of happiness, not designed for himself alone, but for many more, in which to enjoy a perpetual rest, as in everlasting mansions. In my Father’s house are many mansions. Heaven is God’s house, in which he will freely converse with his domestics, his children and servants, and they shall enjoy full glory there, as in a quiet and capacious habitation.

Another ground of comfort is, that he assures them he will come again and receive them to himself, that they may live together with him in the heavenly mansions. This promise Christ makes good to the saints, partly on the day of their death, and perfectly at the day of judgment; when he shall make one errand for all, and take up all his children to himself, and make them completely happy both in soul and body for ever. Though Christ has removed his bodily presence from his friends on earth, yet his love to them has not ceased; nor will he rest satisfied till he and they meet again, eternally to solace themselves in each other’s company. I will come again, and receive you to myself; that where I am, there ye may be also. A third argument for consolation is, that notwithstanding Christ was to leave them, yet they knew whither he went, namely, to heaven, and which was the way thither. Whither I go ye know, and the way ye know. It contributes much to the comfort of believers so to know God and heaven, as to know the way that leads thither, that so they may be armed against all the difficulties of that way.

§ 127.—JESUS COMFORTS HIS DISCIPLES, 1-31.

If, as some commentators suppose, the institution of the Lord’s Supper took place between verses 35 and 36 of the last chapter, then the opening of this discourse has a degree of dependence on the warning just given to Peter. But if the institution of the Supper takes place at the close of the last chapter, the present chapter, at any rate, is a post-communion discourse. Though the variations of thought are so great, that we may, perhaps, properly recognize in it what Vinet calls a “divine disorder,” yet there is a clear succession of topics. In the present chapter we have, 1-14, the impending departure of Jesus, and in 15-31, the sending of the Comforter to supply his place. How far the whole is a single discourse, or is uttered in a single place, we may discuss at verse 31.

Impending departure of Jesus, 1-14.

1. Let not your heart be troubled—The Saviour himself, in view of his own impending passion, had been “troubled in spirit,” John 13:31; 12:27; but now he employs his own moments of divine calmness to sustain the hearts of his followers above a similar trouble. The whole is most intelligible by keeping his agony, and cross, and departure in view, as the point by which they would most be troubled. The source of their consolation is God himself, the heaven to which Jesus goes, the Father to whom he introduces them. Ye believe in God—This may be either indicative or imperative in the Greek. It may be translated ye believe in God, or believe ye in God. Commentators greatly differ, but the essential result of either meaning will be the same. Their trust in God is the essential antecedent of their trust in Christ. In God—God the Father Almighty as the basis and foundation of all things; whom we cannot but conceive as existing as the fundamental reality. He who is firmly based on Him has a sure foundation of trust. In me—Who am the revealer and the manifestation of God essential, as has been verified by the attributes of God exercised and displayed through me. But as God essential is universal and invisible in himself, so he becomes concentrated in me, and brought to a point in contact upon each individual soul. The same reliance, therefore, which you can repose in God, as a God of universal reality and truth, you can, in spite of all the sufferings you shall see me endure, repose in me, the only begotten Son of God. Jesus thereupon proceeds, assuming their faith in God and himself, to direct their attention from the approaching scenes of earthly woe, to the heaven he indicates beyond them.

V. 2. In my Father's house are many mansions-Enough to receive both the holy angels, and your predecessors in the faith, and all that now believe, and a great multitude, which no man can number.

Verse 2. In my Fathers house, &c.] The kingdom of glory. Many mansions] Though I have said before that whither I am going ye cannot come now, yet do not think that we shall be for ever separated. I am going to that state of glory where there is not only a place of supreme eminence for myself, but also places for all my disciples;-various degrees of glory, suited to the various capacities and attainments of my followers. Our Lord alludes here to the temple, which was called the house of God, in the precincts of which there were a great number of chambers, 1 Kings 6:5; Ezra 8:29; Jeremiah 35:2, 4; 36:10. If-not-I would have told you.] If your places were not prepared in the kingdom of God, I would not have permitted you to have indulged a vain hope concerning future blessedness.

Verses 2-4. In my Father’s house — From whence I came, whither I am going, and to which place I am conducting you; are many mansions — or apartments (he alludes to the palaces of kings) sufficient to receive the holy angels, your predecessors in the faith, and all that now believe, or shall hereafter believe, even a great multitude, which no man can number. Our Lord means by the expression, different states of felicity in which men shall be placed, according to their progress in faith and holiness. If it were not so — If there were no state of felicity hereafter, into which good men are to be received at death, I would have told you so, and not have permitted you to impose upon yourselves by a vain expectation of what shall never exist; much less would I have said so much as I have done to confirm that expectation: but as it is in itself a glorious reality, so I am now going, not only to receive my own reward, but to prepare a place for you there. By passing into the heavens, as your great High-Priest, through the merit of my sacrifice, and by appearing in the presence of God as your Advocate and Intercessor, I shall procure for you an entrance into that place, which otherwise would have been inaccessible to you. And if I then go and prepare a place for you — You may depend upon it that this preparation shall not be in vain; but that I will certainly act so consistent a part as to come again and receive you to myself, that where I am — And shall for ever be; ye — After a short separation; may be also — To dwell for ever with me, and partake in my felicity. And — Surely I may say in the general, after all the instructions I have given you; that whither I go ye know, &c. — That ye cannot but know the place to which I am going, and the way that leads to it; for I have told you both plainly enough.

Ver. 1-4. Let not your heart be troubled. Our Saviour having denounced Judas as a traitor, and plainly spoken of his own departure out of the world, left no jewish hope of a temporal kingdom; sorrow therefore filled their hearts. But the worst was not disclosed, — the crucifixion of their Lord and Master. Sweet was that voice, Let not your hearts be troubled. He bids them be covered with the shield of faith; ye believe in God, believe also in me. Here we are taught, that God is the supreme object of faith; his unchangeable love and faithfulness, his infinite power in the accomplishment of his promises, is the security of all his saints. As mediator between God and guilty creatures, Christ is the immediate object of faith; and being such, he is truly and really God. Christ here asserts his own proper Deity in the substance of the command, making himself an object of faith in conjunction with God the Father. “Ye believe in God, believe also in me.”

Observe the arguments of consolation which Christ propounds for the support of his disciples, under the sorrow which they had conceived for his approaching departure. First he tells them that heaven, whither he was now going, was his Father’s house; a place of happiness, not designed for himself alone, but for many more, in which to enjoy a perpetual rest, as in everlasting mansions. In my Father’s house are many mansions. Heaven is God’s house, in which he will freely converse with his domestics, his children and servants, and they shall enjoy full glory there, as in a quiet and capacious habitation.

Another ground of comfort is, that he assures them he will come again and receive them to himself, that they may live together with him in the heavenly mansions. This promise Christ makes good to the saints, partly on the day of their death, and perfectly at the day of judgment; when he shall make one errand for all, and take up all his children to himself, and make them completely happy both in soul and body for ever. Though Christ has removed his bodily presence from his friends on earth, yet his love to them has not ceased; nor will he rest satisfied till he and they meet again, eternally to solace themselves in each other’s company. I will come again, and receive you to myself; that where I am, there ye may be also. A third argument for consolation is, that notwithstanding Christ was to leave them, yet they knew whither he went, namely, to heaven, and which was the way thither. Whither I go ye know, and the way ye know. It contributes much to the comfort of believers so to know God and heaven, as to know the way that leads thither, that so they may be armed against all the difficulties of that way.

2. My Father’s house—By this is meant, not the universe, as some suppose; though the universe be the house of God and its mansions many. But it is the house not made with hands, the heavenly world. Many mansions—Many abodes or residences. This implies not merely that there is room enough for every one in heaven; nor simply that there are various grades and degrees of glory suited to the various grades of human moral character. It means these and more. We understand it to mean, that there is a great variety of compartments in the heavenly world for the various species and orders of heavenly existences. There are angels, principalities, and powers; there are angels and archangels; there are those who have never fallen from their holy estate; and Jesus now goes to prepare the heavenly apartment for the fallen but redeemed of men, by them to be occupied beyond the resurrection and the judgment-day. By his atoning death and his resurrection, he has won this right to place his redeemed, clothed in his merits, and crowned with his glory, in a high place in the heavenly world. If it were not so—If all were limited to this world alone and to this life; if I had but a glorious Messianic kingdom here on earth and no glory in the world of glory. I would have told you—I would do what I never have done, limit your views to an earthly glorification. I go to prepare a place—Through whatever agonies and humiliations you see me pass, my destination is to go to the heavenly world and prepare your heavenly abode.

Verse 3. And if I go] And when I shall have gone and prepared a place for you-opened the kingdom of an eternal glory for your reception, and for the reception of all that shall die in the faith, I will come again, after my resurrection, and give you the fullest assurances of this state of blessedness; and confirm you in the faith, by my grace and the effusion of my Spirit. Dr. Lightfoot thinks, and with great probability too, that there is an allusion here to Numbers 10:33: And the ark of the Lord went before therm to search out a resting place for them.

Verses 2-4. In my Father’s house — From whence I came, whither I am going, and to which place I am conducting you; are many mansions — or apartments (he alludes to the palaces of kings) sufficient to receive the holy angels, your predecessors in the faith, and all that now believe, or shall hereafter believe, even a great multitude, which no man can number. Our Lord means by the expression, different states of felicity in which men shall be placed, according to their progress in faith and holiness. If it were not so — If there were no state of felicity hereafter, into which good men are to be received at death, I would have told you so, and not have permitted you to impose upon yourselves by a vain expectation of what shall never exist; much less would I have said so much as I have done to confirm that expectation: but as it is in itself a glorious reality, so I am now going, not only to receive my own reward, but to prepare a place for you there. By passing into the heavens, as your great High-Priest, through the merit of my sacrifice, and by appearing in the presence of God as your Advocate and Intercessor, I shall procure for you an entrance into that place, which otherwise would have been inaccessible to you. And if I then go and prepare a place for you — You may depend upon it that this preparation shall not be in vain; but that I will certainly act so consistent a part as to come again and receive you to myself, that where I am — And shall for ever be; ye — After a short separation; may be also — To dwell for ever with me, and partake in my felicity. And — Surely I may say in the general, after all the instructions I have given you; that whither I go ye know, &c. — That ye cannot but know the place to which I am going, and the way that leads to it; for I have told you both plainly enough.

Ver. 1-4. Let not your heart be troubled. Our Saviour having denounced Judas as a traitor, and plainly spoken of his own departure out of the world, left no jewish hope of a temporal kingdom; sorrow therefore filled their hearts. But the worst was not disclosed, — the crucifixion of their Lord and Master. Sweet was that voice, Let not your hearts be troubled. He bids them be covered with the shield of faith; ye believe in God, believe also in me. Here we are taught, that God is the supreme object of faith; his unchangeable love and faithfulness, his infinite power in the accomplishment of his promises, is the security of all his saints. As mediator between God and guilty creatures, Christ is the immediate object of faith; and being such, he is truly and really God. Christ here asserts his own proper Deity in the substance of the command, making himself an object of faith in conjunction with God the Father. “Ye believe in God, believe also in me.”

Observe the arguments of consolation which Christ propounds for the support of his disciples, under the sorrow which they had conceived for his approaching departure. First he tells them that heaven, whither he was now going, was his Father’s house; a place of happiness, not designed for himself alone, but for many more, in which to enjoy a perpetual rest, as in everlasting mansions. In my Father’s house are many mansions. Heaven is God’s house, in which he will freely converse with his domestics, his children and servants, and they shall enjoy full glory there, as in a quiet and capacious habitation.

Another ground of comfort is, that he assures them he will come again and receive them to himself, that they may live together with him in the heavenly mansions. This promise Christ makes good to the saints, partly on the day of their death, and perfectly at the day of judgment; when he shall make one errand for all, and take up all his children to himself, and make them completely happy both in soul and body for ever. Though Christ has removed his bodily presence from his friends on earth, yet his love to them has not ceased; nor will he rest satisfied till he and they meet again, eternally to solace themselves in each other’s company. I will come again, and receive you to myself; that where I am, there ye may be also. A third argument for consolation is, that notwithstanding Christ was to leave them, yet they knew whither he went, namely, to heaven, and which was the way thither. Whither I go ye know, and the way ye know. It contributes much to the comfort of believers so to know God and heaven, as to know the way that leads thither, that so they may be armed against all the difficulties of that way.

3. Go and prepare a place—Through his death he would open a new and living way (Hebrews 10:20) into the heaven which his merit had purchased. I will come again—According to the law of prophetic perspective, to which we have so often referred, the Second Advent of our Lord is beheld with clear distinctness in the near distance. For this reason we reject here, as elsewhere, all reference of the coming of the Son of man to the period of death. Nor does the Saviour here refer, as many commentators imagine, to a general spiritual coming, extending along the entire interval to the end of time. The day in which Christ shall come again to take believers home is the day of judgment described in Matthew, chaps. 24 and 25. Unto myself… where I am… ye… also—Emphatically does our Lord in these terms indicate that the happiness of heaven, both of Christ and his redeemed, will consist in their reunion in love.

V. 4. The way-Of faith, holiness, sufferings.

Verse 4. And whither I go ye know] I have told you this so often and so plainly that ye must certainly have comprehended what I have said.

Verses 2-4. In my Father’s house — From whence I came, whither I am going, and to which place I am conducting you; are many mansions — or apartments (he alludes to the palaces of kings) sufficient to receive the holy angels, your predecessors in the faith, and all that now believe, or shall hereafter believe, even a great multitude, which no man can number. Our Lord means by the expression, different states of felicity in which men shall be placed, according to their progress in faith and holiness. If it were not so — If there were no state of felicity hereafter, into which good men are to be received at death, I would have told you so, and not have permitted you to impose upon yourselves by a vain expectation of what shall never exist; much less would I have said so much as I have done to confirm that expectation: but as it is in itself a glorious reality, so I am now going, not only to receive my own reward, but to prepare a place for you there. By passing into the heavens, as your great High-Priest, through the merit of my sacrifice, and by appearing in the presence of God as your Advocate and Intercessor, I shall procure for you an entrance into that place, which otherwise would have been inaccessible to you. And if I then go and prepare a place for you — You may depend upon it that this preparation shall not be in vain; but that I will certainly act so consistent a part as to come again and receive you to myself, that where I am — And shall for ever be; ye — After a short separation; may be also — To dwell for ever with me, and partake in my felicity. And — Surely I may say in the general, after all the instructions I have given you; that whither I go ye know, &c. — That ye cannot but know the place to which I am going, and the way that leads to it; for I have told you both plainly enough.

Ver. 1-4. Let not your heart be troubled. Our Saviour having denounced Judas as a traitor, and plainly spoken of his own departure out of the world, left no jewish hope of a temporal kingdom; sorrow therefore filled their hearts. But the worst was not disclosed, — the crucifixion of their Lord and Master. Sweet was that voice, Let not your hearts be troubled. He bids them be covered with the shield of faith; ye believe in God, believe also in me. Here we are taught, that God is the supreme object of faith; his unchangeable love and faithfulness, his infinite power in the accomplishment of his promises, is the security of all his saints. As mediator between God and guilty creatures, Christ is the immediate object of faith; and being such, he is truly and really God. Christ here asserts his own proper Deity in the substance of the command, making himself an object of faith in conjunction with God the Father. “Ye believe in God, believe also in me.”

Observe the arguments of consolation which Christ propounds for the support of his disciples, under the sorrow which they had conceived for his approaching departure. First he tells them that heaven, whither he was now going, was his Father’s house; a place of happiness, not designed for himself alone, but for many more, in which to enjoy a perpetual rest, as in everlasting mansions. In my Father’s house are many mansions. Heaven is God’s house, in which he will freely converse with his domestics, his children and servants, and they shall enjoy full glory there, as in a quiet and capacious habitation.

Another ground of comfort is, that he assures them he will come again and receive them to himself, that they may live together with him in the heavenly mansions. This promise Christ makes good to the saints, partly on the day of their death, and perfectly at the day of judgment; when he shall make one errand for all, and take up all his children to himself, and make them completely happy both in soul and body for ever. Though Christ has removed his bodily presence from his friends on earth, yet his love to them has not ceased; nor will he rest satisfied till he and they meet again, eternally to solace themselves in each other’s company. I will come again, and receive you to myself; that where I am, there ye may be also. A third argument for consolation is, that notwithstanding Christ was to leave them, yet they knew whither he went, namely, to heaven, and which was the way thither. Whither I go ye know, and the way ye know. It contributes much to the comfort of believers so to know God and heaven, as to know the way that leads thither, that so they may be armed against all the difficulties of that way.

4. Whither… the way ye know—It was a way which they knew; for it was the way which both Enoch and Elijah went before him, as they had learned from their Old Testament instructions. But though it was a way which they knew, they did not know that that was the way which Jesus was to take. Hence they both knew the way and yet knew not the way, as Thomas immediately declares. Jesus spoke truth; and Thomas, though apparently contradicting Jesus, also spoke truth.

V. 5. Thomas saith-Taking him in a gross sense.

Verse 5. Lord, we know not] Thomas, perhaps, thought that our Lord only spoke of his going some distance from the place where he then was.

Verses 5, 6. Thomas saith — Taking him in a gross sense; Lord, we know not whither thou goest — “As their thoughts turned very much on a temporal kingdom, they might imagine that their Master intended to remove to some splendid palace on earth, which he was to prepare for their reception, making it the seat of his court.” Jesus saith, I am the way, the truth, and the life — Christ was his own way to the Father, inasmuch as by his own blood he entered into the holy place, Hebrews 9:12; and he is our way, in that we enter by him. By his doctrine and example he teaches us our duty; by his merit and intercession he procures for us our happiness; and in these respects he is the way. In him God and man meet and are brought together, and by him a way of intercourse is appointed and kept up between heaven and earth; our prayers ascend to God, and his blessings descend to us by him. He is the truth, 1st, As truth is opposed to figure and emblem: he is the substance of all the Old Testament types and shadows, which are therefore said to be figures of the true things. He is the true manna, (John 6:32,) the true tabernacle, Hebrews 8:2. 2d, As truth is opposed to falsehood and error, the doctrine of Christ is infallibly true doctrine; the truth as it is in Jesus. 3d, As truth is opposed to fallacy and deceit; he is true and faithful to all that trust in him, and will assuredly make good all his declarations and promises, 2 Corinthians 1:20. He is the life, for we are made alive unto God here, and brought to eternal life hereafter, only in and through him, who is the resurrection and the life, Romans 6:11. For as God hath given to believers eternal life, this life is in his Son, and only he that hath the Son hath life, John 5:11, 12. No man cometh unto the Father but by me — Fallen man may, and must come to God as a judge, but cannot come to him as a Father, otherwise than by Christ as a Mediator, Redeemer, and Saviour; for through him alone, through his merits and Spirit, his doctrine and grace, can we be pardoned and renewed, justified, sanctified, and glorified.

5. Thomas… whither… way?—Thomas, here, seems contradictory, but he is only doubtful. In fact, he is putting an experimental question. He somewhat exaggerates his own ignorance, to draw out from the Lord a more explicit explanation of his destination and departure. He knows not the whither, that is, the terminus; and how, then, can he know the way to it. He hopes that our Lord will give a full description, at least a verbal map, of the region to which he goes, and the route by which he attains it.

V. 6. To the question concerning the way, he answers, I am the way. To the question concerning knowledge, he answers, I am the truth. To the question whither, I am the life. The first is treated of in this verse; the second, John 14:7-17; the third, John 14:18, &c.

Verse 6. I am the WAY] That leads so the Father:-the TRUTH that teaches the knowledge of God, and directs in the way:-the LIFE that animates all those who seek and serve him, and which is to be enjoyed eternally at the end of the way.

Christ is the WAY: 1. By his doctrine, John 6:68. 2. By his example, 1 Peter 2:21. 3. By his sacrifice, Hebrews 9:8, 9. 4. By his Spirit, John 16:13.

He is the TRUTH: 1. In opposition to all false religions. 2. To the Mosaic law, which was only the shadow, not the truth or substance, of the good things which were to come. And 3. In respect to all the promises of God, 2 Corinthians 1:20.

He is the LIFE, both in grace and glory; the life that not only saves from death, but destroys it.

No man cometh unto the Father] By any other doctrine, by any other merit, or by any other intercession than mine.

Verses 5, 6. Thomas saith — Taking him in a gross sense; Lord, we know not whither thou goest — “As their thoughts turned very much on a temporal kingdom, they might imagine that their Master intended to remove to some splendid palace on earth, which he was to prepare for their reception, making it the seat of his court.” Jesus saith, I am the way, the truth, and the life — Christ was his own way to the Father, inasmuch as by his own blood he entered into the holy place, Hebrews 9:12; and he is our way, in that we enter by him. By his doctrine and example he teaches us our duty; by his merit and intercession he procures for us our happiness; and in these respects he is the way. In him God and man meet and are brought together, and by him a way of intercourse is appointed and kept up between heaven and earth; our prayers ascend to God, and his blessings descend to us by him. He is the truth, 1st, As truth is opposed to figure and emblem: he is the substance of all the Old Testament types and shadows, which are therefore said to be figures of the true things. He is the true manna, (John 6:32,) the true tabernacle, Hebrews 8:2. 2d, As truth is opposed to falsehood and error, the doctrine of Christ is infallibly true doctrine; the truth as it is in Jesus. 3d, As truth is opposed to fallacy and deceit; he is true and faithful to all that trust in him, and will assuredly make good all his declarations and promises, 2 Corinthians 1:20. He is the life, for we are made alive unto God here, and brought to eternal life hereafter, only in and through him, who is the resurrection and the life, Romans 6:11. For as God hath given to believers eternal life, this life is in his Son, and only he that hath the Son hath life, John 5:11, 12. No man cometh unto the Father but by me — Fallen man may, and must come to God as a judge, but cannot come to him as a Father, otherwise than by Christ as a Mediator, Redeemer, and Saviour; for through him alone, through his merits and Spirit, his doctrine and grace, can we be pardoned and renewed, justified, sanctified, and glorified.

Ver. 6. I am the way, and the truth, and the life. He is the way that leadeth to life, the teacher of that truth which directs to it, and the giver of that life which is obtained by walking in it. Jesus is the way by his example, the truth by his word, and the life by his grace. He is the new and living way of faith; the infallible truth of good things to come, for which we must hope; and the eternal life, which must be the sole object of desire. Out of this way, there is nothing but wandering; without this truth, nothing but error and deceit; and without this life, nothing but death eternal. By means of sin the heart has lost the life of righteousness, the understanding the light of truth, and the senses the assistance of the creatures which once served as a way to lead us to God. All three are restored to us in Christ Jesus; the way to heaven is discovered and laid open to our senses by his life and mysteries, the truth which enlightens our understanding, and the life which reänimates our heart.

6. I am the way—Our Lord at once, declining all topography, and refusing to lift the vail to the curiosity of his apostle, concentrates his attention and faith into himself. If Thomas wishes to know the way and the terminus, let him repose full, unquestioning faith in the Son of God. He is the way by which we go; the truth by which we learn the way; and the life in which the way finally merges. Cometh… Father… by me—He is the living way of access to the Father. He is the bridge from man to God. And, what is the same thing, he is the bridge from earth to heaven.

V. 7. Ye have known-Ye have begun to know him.

Verse 7. If ye had known me, ye should have known my Father] Because I and the Father are ONE, John 10:30. Or, if ye had properly examined the intention and design of the law, ye would have been convinced that it referred to me; and that all that I have done and instituted was according to the design and intention of the Father, as expressed in that law.

Verse 7. If ye had known me — As ye might and ought to have known me. If ye had earnestly sought and obtained that knowledge of me which is communicated by the Spirit of wisdom and revelation, (Ephesians 1:17,) ye would have known my Father also — In his various perfections, and in those blessed relations in which he stands to such as believe on Christ with a living faith, and are accepted through him, the beloved. “If you had had an adequate idea of my character, from the miracles I have performed, and from the marks of goodness, justice, and wisdom, which have manifested themselves in my life and doctrine; you could not have been ignorant of my Father; because his attributes are the same.” And from henceforth ye know him, and have seen him — As it may be truly affirmed, considering the discoveries that I have made of him, and the manifestation of the divine perfections which you have seen in me.

Ver. 7. If ye had known me, ye should have known my Father also. These words are a rebuke on account of the weakness of their faith, as if he had said, How could you be with me, and see all my miracles, and not know that I had a Father, the Lord of heaven and earth? Assuredly, he who has seen those works, has seen all the perfections of the Father, his very image shining out in the glory of the only-begotten Son, To do those works, the Father must be in the Son, and one with him.

7. Known me… known my Father—For Christ the Son is at the same time the incarnation of God entire, of the entire Trinity at once. He is the human personation of God; showing to men how God would be, and how God would act, if God were himself a man. God in Christ became man-like that he might show man how to become godlike. Said the infidel Rosseau, “Socrates died like a philosopher, but Jesus Christ died like a god.” Have seen him—They have not indeed seen the substance of the invisible God; for God the Spirit can be seen only by the spirit’s eye; but they had seen God as they had seen man, with the bodily eye, by looking upon the bodily person of Jesus.

Verse 8. Show us the Father] As if he had said, We have seen and adored thee, and our happiness will be complete if thou show us the Father. The demand of Philip was similar to that made by Moses, Exodus 33:18. He wished to see the glory of God. In Peter, James, or John, this would have been inexcusable; but Philip had not seen the transfiguration on the mount. The Jewish history is full of the manifestations which God made of himself, and especially when he gave the law. As Christ was introducing a new law, Philip wished to have an additional manifestation of God.

Verses 8-11. Philip — One of the apostles, hearing these words; saith unto him — With a pious ardour becoming his character; Lord, show us the Father — Do but bring us to the sight and enjoyment of him; and it sufficeth us — It is happiness enough for us; we desire no more, and resign every other hope in comparison of this. “It is hard to say, whether Philip as yet understood who the Father was, of whom his Master spake. If he did, we cannot suppose that he asked a sight of the divine essence, which in itself is invisible, but, like Moses, he desired to see the inaccessible light wherein God dwells, it being the symbol of his presence in heaven.” Jesus saith, Have I been so long time with you — Now about three years conversing with you in a familiar manner; and hast thou not known me, Philip — In my person and offices, my spirit and conduct, who I am, and what I teach and practise? Observe, reader, the longer we enjoy the means of knowledge and grace, the more inexcusable we are, if we be found deficient in grace and knowledge: Christ expects that our proficiency should be, in some measure, in proportion to our advantages, and the time that we have enjoyed them. He that hath seen me, hath seen the Father — For I am the image of the invisible God; and the wisdom of the Father hath shone forth in my discourses, his power in my miracles, his holiness in my spotless life, and his mercy, love, and goodness, in all my tempers, words, and works, and in all my proceedings day by day. And how sayest thou — What reason hast thou to say; Show us the Father? — As if I had not been showing him continually, from the time of my first entering upon my public ministry, to all that had the eyes of their understanding opened. Believest thou not — Dost thou then call in question what I have before affirmed expressly; that the Father is in me, and I in him, (John 10:38,) by such an intimate union as sufficiently warrants such language as this? The words that I speak unto you — From time to time; I speak not of myself — That is, not merely; and the Father that dwelleth in me — In all his fulness; he doeth the works — Namely, the miraculous works that you have so often seen, works sufficient to demonstrate the truth of this assertion, mysterious as it is, and incredible as it might otherwise seem: for I speak and act not separate from, but in union with the Father, with whom I am one in essence and operation. Believe me, that I am in the Father, and the Father in me — And that there is such a union between us, that as the Father knows all the thoughts of the Son, so the Son revealeth to men all the thoughts of the Father, respecting their salvation; and is vested with his power and authority. This thou must acknowledge, if thou considerest the miracles whereby my mission is established.

8. Philip saith—Doubting Thomas had expressed his query, and now materialistic Philip would have his sight gratified. Show us the Father— Either thicken the substance of the Father’s spirit so that our eye can see it, or quicken our eye with a supernatural sharpness so that we can see him as he is.

Verse 9. He that hath seen me hath seen the Father] Could any creature say these words? Do they not evidently imply that Christ declared himself to his disciples to be the everlasting God?

Verses 8-11. Philip — One of the apostles, hearing these words; saith unto him — With a pious ardour becoming his character; Lord, show us the Father — Do but bring us to the sight and enjoyment of him; and it sufficeth us — It is happiness enough for us; we desire no more, and resign every other hope in comparison of this. “It is hard to say, whether Philip as yet understood who the Father was, of whom his Master spake. If he did, we cannot suppose that he asked a sight of the divine essence, which in itself is invisible, but, like Moses, he desired to see the inaccessible light wherein God dwells, it being the symbol of his presence in heaven.” Jesus saith, Have I been so long time with you — Now about three years conversing with you in a familiar manner; and hast thou not known me, Philip — In my person and offices, my spirit and conduct, who I am, and what I teach and practise? Observe, reader, the longer we enjoy the means of knowledge and grace, the more inexcusable we are, if we be found deficient in grace and knowledge: Christ expects that our proficiency should be, in some measure, in proportion to our advantages, and the time that we have enjoyed them. He that hath seen me, hath seen the Father — For I am the image of the invisible God; and the wisdom of the Father hath shone forth in my discourses, his power in my miracles, his holiness in my spotless life, and his mercy, love, and goodness, in all my tempers, words, and works, and in all my proceedings day by day. And how sayest thou — What reason hast thou to say; Show us the Father? — As if I had not been showing him continually, from the time of my first entering upon my public ministry, to all that had the eyes of their understanding opened. Believest thou not — Dost thou then call in question what I have before affirmed expressly; that the Father is in me, and I in him, (John 10:38,) by such an intimate union as sufficiently warrants such language as this? The words that I speak unto you — From time to time; I speak not of myself — That is, not merely; and the Father that dwelleth in me — In all his fulness; he doeth the works — Namely, the miraculous works that you have so often seen, works sufficient to demonstrate the truth of this assertion, mysterious as it is, and incredible as it might otherwise seem: for I speak and act not separate from, but in union with the Father, with whom I am one in essence and operation. Believe me, that I am in the Father, and the Father in me — And that there is such a union between us, that as the Father knows all the thoughts of the Son, so the Son revealeth to men all the thoughts of the Father, respecting their salvation; and is vested with his power and authority. This thou must acknowledge, if thou considerest the miracles whereby my mission is established.

Ver. 9. He that hath seen me hath seen the Father, in my glory, in my words, and in my works. I and my father are one. All that the Father hath are mine. Though I appear as a servant, I am not so in essence. The Father’s own glory is my glory: John 17:5. Such is the meaning of St. Paul in <501405> Philippians 2:5. Christ being in the form of God, thought it no robbery to be equal with God; but made himself of no reputation, and took on him the form of a servant. Such is the sense of the twenty eighth verse.

9. Hath seen me hath seen the Father—For the reasons just above mentioned, that the Father dwells in the fulness of his attributes of power, wisdom, and goodness concentrated into the human person, and made as fully visible to man as man’s sense can grasp.

V. 10. I am in the Father-The words that I speak, &c.-That is, I am one with the Father, in essence, in speaking, and in acting.

Verse 10. I am in the Father, and the Father in me?] We are essentially one; and those who have seen me have seen him who sent me. He doeth the works.] We are not only one in nature, but one also in operation. The works which I have done bear witness of the infinite perfection of my nature. Such miracles as I have wrought could only be performed by unlimited power.

Verses 8-11. Philip — One of the apostles, hearing these words; saith unto him — With a pious ardour becoming his character; Lord, show us the Father — Do but bring us to the sight and enjoyment of him; and it sufficeth us — It is happiness enough for us; we desire no more, and resign every other hope in comparison of this. “It is hard to say, whether Philip as yet understood who the Father was, of whom his Master spake. If he did, we cannot suppose that he asked a sight of the divine essence, which in itself is invisible, but, like Moses, he desired to see the inaccessible light wherein God dwells, it being the symbol of his presence in heaven.” Jesus saith, Have I been so long time with you — Now about three years conversing with you in a familiar manner; and hast thou not known me, Philip — In my person and offices, my spirit and conduct, who I am, and what I teach and practise? Observe, reader, the longer we enjoy the means of knowledge and grace, the more inexcusable we are, if we be found deficient in grace and knowledge: Christ expects that our proficiency should be, in some measure, in proportion to our advantages, and the time that we have enjoyed them. He that hath seen me, hath seen the Father — For I am the image of the invisible God; and the wisdom of the Father hath shone forth in my discourses, his power in my miracles, his holiness in my spotless life, and his mercy, love, and goodness, in all my tempers, words, and works, and in all my proceedings day by day. And how sayest thou — What reason hast thou to say; Show us the Father? — As if I had not been showing him continually, from the time of my first entering upon my public ministry, to all that had the eyes of their understanding opened. Believest thou not — Dost thou then call in question what I have before affirmed expressly; that the Father is in me, and I in him, (John 10:38,) by such an intimate union as sufficiently warrants such language as this? The words that I speak unto you — From time to time; I speak not of myself — That is, not merely; and the Father that dwelleth in me — In all his fulness; he doeth the works — Namely, the miraculous works that you have so often seen, works sufficient to demonstrate the truth of this assertion, mysterious as it is, and incredible as it might otherwise seem: for I speak and act not separate from, but in union with the Father, with whom I am one in essence and operation. Believe me, that I am in the Father, and the Father in me — And that there is such a union between us, that as the Father knows all the thoughts of the Son, so the Son revealeth to men all the thoughts of the Father, respecting their salvation; and is vested with his power and authority. This thou must acknowledge, if thou considerest the miracles whereby my mission is established.

Ver. 10. The Father, the divinity, who dwelleth in me, he doeth the works. Therefore the reproof of Philip was just and proper, as being slow of apprehension.

10. I am in the Father—As Hooker says, “The Son is in the Father, as light is in that light out of which it floweth without separation. The Father is in the Son as light in that light which it causeth and leaveth not.” According to the modern theory of light we might say, the Father is as the luminiferous ether, which is the essence of light; and the Son is like the light which the other becomes by undulatory motion.

V. 11. Believe me-On my own word, because I am God. The works-This respects not merely the miracles themselves, but his sovereign, Godlike way of performing them.

Verses 8-11. Philip — One of the apostles, hearing these words; saith unto him — With a pious ardour becoming his character; Lord, show us the Father — Do but bring us to the sight and enjoyment of him; and it sufficeth us — It is happiness enough for us; we desire no more, and resign every other hope in comparison of this. “It is hard to say, whether Philip as yet understood who the Father was, of whom his Master spake. If he did, we cannot suppose that he asked a sight of the divine essence, which in itself is invisible, but, like Moses, he desired to see the inaccessible light wherein God dwells, it being the symbol of his presence in heaven.” Jesus saith, Have I been so long time with you — Now about three years conversing with you in a familiar manner; and hast thou not known me, Philip — In my person and offices, my spirit and conduct, who I am, and what I teach and practise? Observe, reader, the longer we enjoy the means of knowledge and grace, the more inexcusable we are, if we be found deficient in grace and knowledge: Christ expects that our proficiency should be, in some measure, in proportion to our advantages, and the time that we have enjoyed them. He that hath seen me, hath seen the Father — For I am the image of the invisible God; and the wisdom of the Father hath shone forth in my discourses, his power in my miracles, his holiness in my spotless life, and his mercy, love, and goodness, in all my tempers, words, and works, and in all my proceedings day by day. And how sayest thou — What reason hast thou to say; Show us the Father? — As if I had not been showing him continually, from the time of my first entering upon my public ministry, to all that had the eyes of their understanding opened. Believest thou not — Dost thou then call in question what I have before affirmed expressly; that the Father is in me, and I in him, (John 10:38,) by such an intimate union as sufficiently warrants such language as this? The words that I speak unto you — From time to time; I speak not of myself — That is, not merely; and the Father that dwelleth in me — In all his fulness; he doeth the works — Namely, the miraculous works that you have so often seen, works sufficient to demonstrate the truth of this assertion, mysterious as it is, and incredible as it might otherwise seem: for I speak and act not separate from, but in union with the Father, with whom I am one in essence and operation. Believe me, that I am in the Father, and the Father in me — And that there is such a union between us, that as the Father knows all the thoughts of the Son, so the Son revealeth to men all the thoughts of the Father, respecting their salvation; and is vested with his power and authority. This thou must acknowledge, if thou considerest the miracles whereby my mission is established.

11. Believe me… or… for the very works’ sake—That is, believe me from my own self-evident nature as you see me before you; or believe me for the sake of the very miracles I perform. The living character of Jesus was its own evidence, speaking for itself, and worthy to inspire faith of the highest kind in the higher order of mind. Even at the present day the person and character of Jesus, as mirrored in the Gospels, is a unique and powerful proof of its own divinity. But if Philip’s mind could not appreciate this proof, let him look at the divine works of Jesus, and acknowledge that he who possesses so supernatural a power in his deeds must possess a supernatural power in his words.

V. 12. Greater works than these shall he do-So one apostle wrought miracles merely by his shadow, Acts 5:15; another by handkerchiefs carried from his body, Acts 19:12; and all spake with various tongues. But the converting one sinner is a greater work than all these. Because I go to my Father-To send you the Holy Ghost.

Verse 12. And greater works than these] The miracles which I have wrought could not have been wrought but by the omnipotence of God; but that omnipotence can work greater. And those who believe on my name shall, through my almighty power, be enabled to work greater miracles than those which l have ordinarily wrought. An impostor might seduce the people by false miracles; but he could not make his power and cunning pass to all those who were seduced by him: but I will give you this proof of the divinity of my mission and the truth of my doctrine. Perhaps the greater works refer to the immense multitudes that were brought to God by the ministry of the apostles. By the apostles was the doctrine of Christ spread far and wide; while Christ confined his ministry chiefly to the precincts of Judea. It is certainly the greatest miracle of Divine grace to convert the obstinate, wicked heart of man from sin to holiness. This was done in numberless cases by the disciples, who were endued with power from on high, while proclaiming remission of sins through faith in his blood.

Some account for the greater works thus: 1. The very shadow of Peter healed the diseased, Acts 5:15. 2. Diseases were cured, and demons cast out, by applying to the persons handkerchiefs and aprons that had before touched the body of Paul, Acts 19:12. 3. By the word of Peter, Ananias and Sapphira were struck dead, Acts 5:5, 9, 10. 4. Elymas the sorcerer was struck blind by the word of Paul, Acts 13:11. 5. Christ only preached in Judea, and in the language only of that country; but the apostles preached through the most of the then known world, and in all the languages of all countries. But let it be remarked that all this was done by the power of Christ; and I think it still more natural to attribute the greater works to the greater number of conversions made under the apostles’ ministry. The reason which our Lord gives for this is worthy of deep attention:-

Because I go unto my Father.] Where I shall be an Intercessor for you, that:-

Verse

Verses 12-14. Verily, he that believeth on me, &c. — Having mentioned his miracles, Jesus proceeds to promise, that he would endow his apostles with a power of performing even greater wonders than any they had ever seen him do. He made them this promise to animate them in their work, and that they might not despond in his absence, when they received such tokens of his remembering them, and such proofs of his power with the Father. “How fully,” says Macknight, “Jesus performed this promise, is plain from the history of the Acts throughout, particularly John 5:15, where we find, that the very shadow of Peter, passing by, cured the sick on whom it fell, and who were laid in the streets for that purpose: also from John 19:12, which informs us, that handkerchiefs and aprons, which had touched the body of Paul, being applied to the sick and possessed, banished both the diseases and the devils. Nor should we, on this occasion, forget the gift of languages bestowed on the apostles, and which they were enabled to communicate unto others. Yet if these miracles are not thought to show greater power than Christ’s, we may refer the greatness, whereof he speaks, to the effect which they were to produce on the minds of men. For, in that respect, the apostles’ miracles were vastly superior to Christ’s; converting more people in one day, than was done by all the miracles that Jesus performed during the course of his ministry. They converted thousands at once, made the gospel to fly like lightning through the world, and beat down every thing that stood in opposition to the faith of their Master.” And whatsoever ye shall ask — Under the influence of my Spirit, and subservient to the great end of your life and ministry; that will I do — Although the promise is here conceived in general terms, yet the subject treated of directs us to understand it especially of miracles wrought in confirmation of the gospel; that the Father may be glorified in the Son — Who, when he is ascended up to heaven, will from thence be able to hear and answer prayer, and, even in his most exalted state, will continue to act with that faithful regard to his Father’s honour, which he has shown in his humiliation on earth. If ye ask any thing, &c. — I repeat it, for the encouragement of your faith and hope, that I will be as affectionate and constant a friend to you in heaven, as I have ever been on earth.

12. Greater works than these shall he do—The miracles of Jesus were indeed greater displays of power than any wonder-worker, whether prophet, priest, or saint, ever wrought. Yet they were but the preparatory apparatus of Christianity. They were provisional and temporary. From them was to proceed the greater work, through the power of the Spirit and the agency of men, of establishing and fully completing the wide-spread conversion of souls, and the conquering of the world to Christ. His miracles and his words, divinely limited to a narrow territory, converted but few. They were but the bud to the flower and the fruit. Hence greater works are performed by the Church after his ascension than were performed by himself in the day of his humiliation. Because I go unto my Father—But these greater works of the future Church, after all, spring from the power of the ascended and exalted Son. It is because he goes to the Father and leaves the Spirit and the Church to labour, that the great work is performed under his divine Headship, of taking a world of free agents, and, without destroying their freedom, winning their free obedience to his Father and God.

13. Whatsoever ye shall ask in my name] To enable you to perform these miracles, and to convert souls, may be granted you. Besides, by going unto the Father, I shall receive the Holy Spirit, and send down his abundant influences into the hearts of those who believe.

Verses 12-14. Verily, he that believeth on me, &c. — Having mentioned his miracles, Jesus proceeds to promise, that he would endow his apostles with a power of performing even greater wonders than any they had ever seen him do. He made them this promise to animate them in their work, and that they might not despond in his absence, when they received such tokens of his remembering them, and such proofs of his power with the Father. “How fully,” says Macknight, “Jesus performed this promise, is plain from the history of the Acts throughout, particularly John 5:15, where we find, that the very shadow of Peter, passing by, cured the sick on whom it fell, and who were laid in the streets for that purpose: also from John 19:12, which informs us, that handkerchiefs and aprons, which had touched the body of Paul, being applied to the sick and possessed, banished both the diseases and the devils. Nor should we, on this occasion, forget the gift of languages bestowed on the apostles, and which they were enabled to communicate unto others. Yet if these miracles are not thought to show greater power than Christ’s, we may refer the greatness, whereof he speaks, to the effect which they were to produce on the minds of men. For, in that respect, the apostles’ miracles were vastly superior to Christ’s; converting more people in one day, than was done by all the miracles that Jesus performed during the course of his ministry. They converted thousands at once, made the gospel to fly like lightning through the world, and beat down every thing that stood in opposition to the faith of their Master.” And whatsoever ye shall ask — Under the influence of my Spirit, and subservient to the great end of your life and ministry; that will I do — Although the promise is here conceived in general terms, yet the subject treated of directs us to understand it especially of miracles wrought in confirmation of the gospel; that the Father may be glorified in the Son — Who, when he is ascended up to heaven, will from thence be able to hear and answer prayer, and, even in his most exalted state, will continue to act with that faithful regard to his Father’s honour, which he has shown in his humiliation on earth. If ye ask any thing, &c. — I repeat it, for the encouragement of your faith and hope, that I will be as affectionate and constant a friend to you in heaven, as I have ever been on earth.

Ver. 13. Whatsoever ye shall ask in my name, that will I do. This promise is more fully specified in John 16:20, 24.

13. Ask in my name—To ask in the name of Christ is to ask in complete identification with him, as inspired by his spirit and as incorporated into his body. Such asking is in the interest of his kingdom and is identified with his will. Hence the absolute completeness of the promise, Whatsoever ye shall ask that will I do. Such prayer is ever answered.

Verses 12-14. Verily, he that believeth on me, &c. — Having mentioned his miracles, Jesus proceeds to promise, that he would endow his apostles with a power of performing even greater wonders than any they had ever seen him do. He made them this promise to animate them in their work, and that they might not despond in his absence, when they received such tokens of his remembering them, and such proofs of his power with the Father. “How fully,” says Macknight, “Jesus performed this promise, is plain from the history of the Acts throughout, particularly John 5:15, where we find, that the very shadow of Peter, passing by, cured the sick on whom it fell, and who were laid in the streets for that purpose: also from John 19:12, which informs us, that handkerchiefs and aprons, which had touched the body of Paul, being applied to the sick and possessed, banished both the diseases and the devils. Nor should we, on this occasion, forget the gift of languages bestowed on the apostles, and which they were enabled to communicate unto others. Yet if these miracles are not thought to show greater power than Christ’s, we may refer the greatness, whereof he speaks, to the effect which they were to produce on the minds of men. For, in that respect, the apostles’ miracles were vastly superior to Christ’s; converting more people in one day, than was done by all the miracles that Jesus performed during the course of his ministry. They converted thousands at once, made the gospel to fly like lightning through the world, and beat down every thing that stood in opposition to the faith of their Master.” And whatsoever ye shall ask — Under the influence of my Spirit, and subservient to the great end of your life and ministry; that will I do — Although the promise is here conceived in general terms, yet the subject treated of directs us to understand it especially of miracles wrought in confirmation of the gospel; that the Father may be glorified in the Son — Who, when he is ascended up to heaven, will from thence be able to hear and answer prayer, and, even in his most exalted state, will continue to act with that faithful regard to his Father’s honour, which he has shown in his humiliation on earth. If ye ask any thing, &c. — I repeat it, for the encouragement of your faith and hope, that I will be as affectionate and constant a friend to you in heaven, as I have ever been on earth.

14. If ye shall ask… I will do it—All perfectly right prayer is heard and granted. All imperfect prayer may, through the atonement, be pardoned in its imperfections, and redound in blessing upon him who prays. All prayer that is of the wicked, as such, is an abomination unto the Lord. Christ’s sending the Comforter to supply his place, 15-31. Jesus now makes his starting point from verse 12, where he had spoken of the great works to be done after his departure. He now introduces to their knowledge the divine Agent by whose power those works should be performed, in and through them and his Church.

V. 15. If ye love me, keep my commandments-Immediately after faith he exhorts to love and good works.

Verse 15. If ye love me, keep my commandments.] Do not be afflicted at the thought of my being separated from you: the most solid proof ye can give of your attachment to and affection for me is to keep my commandments. This I shall receive as a greater proof of your affection than your tears.

Verses 15-17. If ye love me — As ye profess to do, keep my commandments — For that will be a surer test and more acceptable expression of your regard for me than all your trouble and concern at parting with me. Keeping Christ’s commandments is evidently here put for the practice of godliness in general, and for the faithful and diligent discharge of their office as apostles in particular. And I will pray the Father — Here we see, that he required a steady obedience to his commands, as the condition on which their prayers would be heard; (see John 15:7; 1 John 3:22;) and assured them, on their complying with that condition, he would send them another comforter, advocate, monitor, encourager, or intercessor, as the word paraklhtov may be properly rendered; another — For Christ himself was one: that he may abide with you for ever — With you and your followers in faith, unto the end of the world; to supply the want of my bodily presence. Even the Spirit of truth — Who has, reveals, testifies, and defends the truth, and whose office it is to guide my disciples into every branch of divine and sacred truth. Whom the world — Carnal and worldly people, who do not love or fear God; cannot receive — Except in the way of repentance and faith, in which way they will not be persuaded to walk; because it seeth him not — Having no spiritual senses, no internal eye, to discern the nature, necessity, or utility of his influences; nor consequently knoweth him. But ye know him — Namely, in some measure, even now, by his powerful operation in you and by you; for he dwelleth — Greek, menei, abideth; with you — In part, helping your infirmities, awakening your minds to a sense of the certainty and importance of things spiritual and eternal, and exciting in you sincere and earnest desires to know and do the will of God; and shall be in you — By a much more ample communication, both of his gifts and graces: constituting you the temples of God, and a habitation of his holiness.

15. If… love… keep my commandments—Preparatory to the reception of the Comforter, they were to come into full union with Christ by a love evinced by obedience. Hence this verse is not to be torn from its connection, but is to be viewed as conditional to the promise that follows.

V. 16. And I will ask the Father-The 21st verse, John 14:21, shows the connection between this and the preceding verses.

And he will give you another Comforter-The Greek word signifies also an advocate, instructer, or encourager.

Another-For Christ himself was one.

To remain with you for ever-With you, and your followers in faith, to the end of the world.

Verse 16. I will pray the Father] After having made an atonement for the sin of the world, I will become the Mediator between God and man; and through my mediation and intercession shall all the blessings of grace and glory be acquired.

Another Comforter] The word paraklhtov signifies not only a comforter, but also an advocate, a defender of a cause, a counsellor, patron, mediator. Christ is thus termed, 1 John 2:1, where the common translation renders the word advocate. Christ is thus called, because he is represented as transacting the concerns of our souls with God; and for this cause, he tells us, he goes unto the Father, John 14:12. The Holy Spirit is thus called, because he transacts the cause of God and Christ with us, explains to us the nature and importance of the great atonement, shows the necessity of it, counsels us to receive it, instructs us how to lay hold on it, vindicates our claim to it, and makes intercessions in us with unutterable groanings. As Christ acted with his disciples while he sojourned with them, so the Holy Ghost acts with those who believe in his name.

For ever] As the death and atonement of Christ will be necessary to man till the conclusion of the world, so the office of the Holy Spirit must be continued among men till the end of time: therefore says Christ, he shall continue with you for ever, teaching, comforting, advising, defending, and interceding for you and for all my followers to the end of time.

Verses 15-17. If ye love me — As ye profess to do, keep my commandments — For that will be a surer test and more acceptable expression of your regard for me than all your trouble and concern at parting with me. Keeping Christ’s commandments is evidently here put for the practice of godliness in general, and for the faithful and diligent discharge of their office as apostles in particular. And I will pray the Father — Here we see, that he required a steady obedience to his commands, as the condition on which their prayers would be heard; (see John 15:7; 1 John 3:22;) and assured them, on their complying with that condition, he would send them another comforter, advocate, monitor, encourager, or intercessor, as the word paraklhtov may be properly rendered; another — For Christ himself was one: that he may abide with you for ever — With you and your followers in faith, unto the end of the world; to supply the want of my bodily presence. Even the Spirit of truth — Who has, reveals, testifies, and defends the truth, and whose office it is to guide my disciples into every branch of divine and sacred truth. Whom the world — Carnal and worldly people, who do not love or fear God; cannot receive — Except in the way of repentance and faith, in which way they will not be persuaded to walk; because it seeth him not — Having no spiritual senses, no internal eye, to discern the nature, necessity, or utility of his influences; nor consequently knoweth him. But ye know him — Namely, in some measure, even now, by his powerful operation in you and by you; for he dwelleth — Greek, menei, abideth; with you — In part, helping your infirmities, awakening your minds to a sense of the certainty and importance of things spiritual and eternal, and exciting in you sincere and earnest desires to know and do the will of God; and shall be in you — By a much more ample communication, both of his gifts and graces: constituting you the temples of God, and a habitation of his holiness.

16. I will pray the Father—The prayer of the Son, the ever living intercessor, consists in his wish and will ever going forth, that the work of redemption may be accomplished, by the power of the Father, in all its fulness and glory. And this prayer is a perfect divine sympathy with the wish and will of the Father; so that herein the Father and the Son are one, and the prayer of the Son is sure of fulfilment. Comforter—Rather Advocate. In ancient times there existed the relation of patron and client. The office of patron included the various ideas of protection against arbitrary power, advocacy in law-suits, and consolation in difficulties and trouble. It is this office that the Paraclete, Comforter, or Advocate here mentioned, fulfils. Abide with you for ever—He is not to reascend like me. His mission is to fill the entire space of time until my Second Advent. This is the dispensation of the Spirit.

V. 17. The Spirit of truth-Who has, reveals, testifies, and defends the truth as it is in Jesus.

Whom the world-All who do not love or fear God, cannot receive, because it seeth him not-Having no spiritual senses, no internal eye to discern him; nor consequently knoweth him.

He shall be in you-As a constant guest. Your bodies and souls shall be temples of the Holy Ghost dwelling in you.

Verse 17. The Spirit of truth] The Spirit, or Holy Ghost, whose essential office is to manifest, vindicate, and apply the truth. The Gospel of Christ may be thus called, because it exposes falsity, removes error, and teaches the knowledge of the true God-shows the way to him, saves from vanity and illusive hopes, and establishes solid happiness in the souls of those who believe.

The world cannot receive] By the world, St. John means those who are influenced only by the desire of the flesh, the desire of the eye, and the pride of life, 1 John 2:16. Now these cannot receive the Spirit of the truth, because they see him not, have no spiritual discernment, attend to nothing but the dictates of their corrupt passions and affections, and will admit of no influence but what can be an object of their senses. Hence all the deign and irreligion in the world. God, in the operation of his hands, and in the influences of his Spirit, is found every where except in the perverted passions of men. In these alone do men of corrupt minds seek him; here only he is not to be found, and therefore they become infidels and atheists.

But ye know him] Ye have already received a measure of the truth, and ye believe in this Spirit. Probably our Lord refers to the knowledge which they should afterwards attain: in this sense the passage has been understood by the Vulgate, Nonnus, and two copies of the Itala, which read, Ye SHALL know him.

For he dwelleth with you] Or, as the Æthiopic, Vulgate, Nonnus, and six copies of the Itala read, he shall dwell with you, (see above;) and this, it is very evident, is the meaning of the evangelist, who not unfrequently uses the present for the future tense. It is certain the Holy Spirit was not yet given to the disciples so as to dwell in them; this St. John himself assures us, John 7:39. And it is evidently of that Spirit and its influences, which was not given till the day of pentecost, that our Lord here speaks.

Verses 15-17. If ye love me — As ye profess to do, keep my commandments — For that will be a surer test and more acceptable expression of your regard for me than all your trouble and concern at parting with me. Keeping Christ’s commandments is evidently here put for the practice of godliness in general, and for the faithful and diligent discharge of their office as apostles in particular. And I will pray the Father — Here we see, that he required a steady obedience to his commands, as the condition on which their prayers would be heard; (see John 15:7; 1 John 3:22;) and assured them, on their complying with that condition, he would send them another comforter, advocate, monitor, encourager, or intercessor, as the word paraklhtov may be properly rendered; another — For Christ himself was one: that he may abide with you for ever — With you and your followers in faith, unto the end of the world; to supply the want of my bodily presence. Even the Spirit of truth — Who has, reveals, testifies, and defends the truth, and whose office it is to guide my disciples into every branch of divine and sacred truth. Whom the world — Carnal and worldly people, who do not love or fear God; cannot receive — Except in the way of repentance and faith, in which way they will not be persuaded to walk; because it seeth him not — Having no spiritual senses, no internal eye, to discern the nature, necessity, or utility of his influences; nor consequently knoweth him. But ye know him — Namely, in some measure, even now, by his powerful operation in you and by you; for he dwelleth — Greek, menei, abideth; with you — In part, helping your infirmities, awakening your minds to a sense of the certainty and importance of things spiritual and eternal, and exciting in you sincere and earnest desires to know and do the will of God; and shall be in you — By a much more ample communication, both of his gifts and graces: constituting you the temples of God, and a habitation of his holiness.

§ 127.—JESUS COMFORTS HIS DISCIPLES, 1-31.

If, as some commentators suppose, the institution of the Lord’s Supper took place between verses 35 and 36 of the last chapter, then the opening of this discourse has a degree of dependence on the warning just given to Peter. But if the institution of the Supper takes place at the close of the last chapter, the present chapter, at any rate, is a post-communion discourse. Though the variations of thought are so great, that we may, perhaps, properly recognize in it what Vinet calls a “divine disorder,” yet there is a clear succession of topics. In the present chapter we have, 1-14, the impending departure of Jesus, and in 15-31, the sending of the Comforter to supply his place. How far the whole is a single discourse, or is uttered in a single place, we may discuss at verse 31.

Impending departure of Jesus, 1-14.

1. Let not your heart be troubled—The Saviour himself, in view of his own impending passion, had been “troubled in spirit,” John 13:31; 12:27; but now he employs his own moments of divine calmness to sustain the hearts of his followers above a similar trouble. The whole is most intelligible by keeping his agony, and cross, and departure in view, as the point by which they would most be troubled. The source of their consolation is God himself, the heaven to which Jesus goes, the Father to whom he introduces them. Ye believe in God—This may be either indicative or imperative in the Greek. It may be translated ye believe in God, or believe ye in God. Commentators greatly differ, but the essential result of either meaning will be the same. Their trust in God is the essential antecedent of their trust in Christ. In God—God the Father Almighty as the basis and foundation of all things; whom we cannot but conceive as existing as the fundamental reality. He who is firmly based on Him has a sure foundation of trust. In me—Who am the revealer and the manifestation of God essential, as has been verified by the attributes of God exercised and displayed through me. But as God essential is universal and invisible in himself, so he becomes concentrated in me, and brought to a point in contact upon each individual soul. The same reliance, therefore, which you can repose in God, as a God of universal reality and truth, you can, in spite of all the sufferings you shall see me endure, repose in me, the only begotten Son of God. Jesus thereupon proceeds, assuming their faith in God and himself, to direct their attention from the approaching scenes of earthly woe, to the heaven he indicates beyond them.

V. 18. I will not leave you orphans-A word that is elegantly applied to those who have lost any dear friend.

I come to you-What was certainly and speedily to be, our Lord speaks of as if it were already.

Verse 18. I will not leave you comfortless] Literally, orphans. The original word orfanov, is by some derived from orfnov, obscure, dark, because, says Mintert, an orphan (one deprived of father and mother) is little esteemed, neglected, and is obliged to wander about in obscurity and darkness. Others derive it from the Hebrew ãrj charaph, to strip or make bare, despoil, because such a child is destitute of comfort, direction, and support, and is a prey to misery and disease, to sin and to death. The disciples of a particular teacher among the Hebrews called him father; his scholars were called his children, and, on his death, were considered as orphans. Christ calls his disciples children, beloved children, John 13:33; and, now that he is about to be removed from them by death, he assures them that they shall not be left fatherless, or without a teacher; for in a little time he should come again, (rise from the dead,) and, after his ascension, they should be made partakers of that Spirit which would be their comforter, advocate, teacher, and guide for ever.

Verses 18-24. I will not leave you comfortless — Greek, orfanouv, orphans: a word elegantly applied to those who have lost any dear friend; I will come to you — By my spiritual presence. The Greek, ercomai, is literally, I come to you; for what was certainly and speedily to be, our Lord speaks of as if it were already. Yet a little while and the world — Which only sees by bodily eyes; seeth me no more — In the sense it has done for some time past, though it knows me not; but ye see me — That is, ye certainly shall see me; for, after I have done conversing with the world, I will appear again to you, and give you distinguishing marks of my regard for you; because I live, ye shall live also — Because I am the living One, in my divine nature, and shall rise again in my human nature, and live for ever in heaven; therefore, ye shall live the life of faith and love on earth, and hereafter the life of glory. At that day — When I fulfil this promise to you; when ye see me after my resurrection; but more eminently at the day of pentecost, verse 21. He that hath my commandments — Written in his heart; and keepeth them — Makes them the continual rule of his conduct; he it is that loveth me — And none else have any title to this character, whatever specious pretences they may make to it. And he that loveth me shall be loved of my Father — With a peculiar love, a love of approbation and delight; and I will love him — In an especial manner; and will manifest myself to him — More abundantly. Judas saith — Being much surprised to hear our Lord speak as he had done; not Judas Iscariot — For he, as it was said before, was gone out before our Lord began this discourse; but another apostle of that name, who was also called Thaddeus and Lebbeus, the son of Alpheus, and the brother of James the less. This Judas, upon hearing Christ express himself in such a way, said, Lord, how is it that thou wilt manifest thyself to us, &c. — Dost thou not intend to make a public appearance, which will be obvious to the eyes of all? For, according to the notions they had conceived of the Messiah, he was to appear unto all the Jews, nay, to the whole world, and was to take unto himself universal empire. Jesus answered, If a man love me — It may be sufficient to tell you, that, as I said before, (verse 21,) If a man, in deed and in truth, love me, he will keep my words, in an humble, obedient, and conscientious manner; and my Father will love him — Will still more approve of, and take complacency in him, for the more any one loves and obeys God, the more God will love him; and we will come unto him — By still larger communications of the Spirit of truth wisdom, holiness, and comfort; and make our abode with him — Continually. If our Lord had been a mere creature, though of the highest rank, it would have been blasphemy in him to have joined himself in this manner with God. This promise implies such a large manifestation of the divine presence and love as far exceeds the former, given when a person is justified and first obtains peace with God. He that loveth me not — Though he may profess to do it; keepeth not my sayings — With any constancy and resolution, and thereby shows that his professions of loving me are not sincere; and, therefore, he must expect no such spiritual and eternal blessings, whatever outward privileges he may enjoy. See to it, therefore, that you diligently hearken and attend to what I say; for the word which ye hear me speak is not mine — Originally or merely; but the Father’s which sent me — Who has particularly given it in charge to me, that I should thus insist on practical and universal holiness as one great end of my appearance.

18. Will come to you—Here doubtless is a coming which is not bodily but spiritual. So Christ promised to his apostles, (Matthew 28:20,) “I am with you always, even to the end of the world.” And this perpetual presence is consistent with his perpetual absence. And so the coming of the present verse is not the bodily coming of the final day, but inasmuch as the Spirit is the spirit of Christ, so Christ is present both in his own spirit as Son of God, and in his representative the Holy Spirit.

V. 19. But ye see me-That is, ye shall certainly see me.

Because I live, ye shall live also-Because I am the living One in my Divine nature, and shall rise again in my human nature, and live for ever in heaven: therefore ye shall live the life of faith and love on earth, and hereafter the life of glory.

Verse 19. Because I live] As surely as I shall rise from the dead, so shall ye. My resurrection shall be the proof and pledge of yours. And because I live a life of intercession for you at the right hand of God, ye shall live a life of grace and peace here, and a life of glory hereafter.

Verses 18-24. I will not leave you comfortless — Greek, orfanouv, orphans: a word elegantly applied to those who have lost any dear friend; I will come to you — By my spiritual presence. The Greek, ercomai, is literally, I come to you; for what was certainly and speedily to be, our Lord speaks of as if it were already. Yet a little while and the world — Which only sees by bodily eyes; seeth me no more — In the sense it has done for some time past, though it knows me not; but ye see me — That is, ye certainly shall see me; for, after I have done conversing with the world, I will appear again to you, and give you distinguishing marks of my regard for you; because I live, ye shall live also — Because I am the living One, in my divine nature, and shall rise again in my human nature, and live for ever in heaven; therefore, ye shall live the life of faith and love on earth, and hereafter the life of glory. At that day — When I fulfil this promise to you; when ye see me after my resurrection; but more eminently at the day of pentecost, verse 21. He that hath my commandments — Written in his heart; and keepeth them — Makes them the continual rule of his conduct; he it is that loveth me — And none else have any title to this character, whatever specious pretences they may make to it. And he that loveth me shall be loved of my Father — With a peculiar love, a love of approbation and delight; and I will love him — In an especial manner; and will manifest myself to him — More abundantly. Judas saith — Being much surprised to hear our Lord speak as he had done; not Judas Iscariot — For he, as it was said before, was gone out before our Lord began this discourse; but another apostle of that name, who was also called Thaddeus and Lebbeus, the son of Alpheus, and the brother of James the less. This Judas, upon hearing Christ express himself in such a way, said, Lord, how is it that thou wilt manifest thyself to us, &c. — Dost thou not intend to make a public appearance, which will be obvious to the eyes of all? For, according to the notions they had conceived of the Messiah, he was to appear unto all the Jews, nay, to the whole world, and was to take unto himself universal empire. Jesus answered, If a man love me — It may be sufficient to tell you, that, as I said before, (verse 21,) If a man, in deed and in truth, love me, he will keep my words, in an humble, obedient, and conscientious manner; and my Father will love him — Will still more approve of, and take complacency in him, for the more any one loves and obeys God, the more God will love him; and we will come unto him — By still larger communications of the Spirit of truth wisdom, holiness, and comfort; and make our abode with him — Continually. If our Lord had been a mere creature, though of the highest rank, it would have been blasphemy in him to have joined himself in this manner with God. This promise implies such a large manifestation of the divine presence and love as far exceeds the former, given when a person is justified and first obtains peace with God. He that loveth me not — Though he may profess to do it; keepeth not my sayings — With any constancy and resolution, and thereby shows that his professions of loving me are not sincere; and, therefore, he must expect no such spiritual and eternal blessings, whatever outward privileges he may enjoy. See to it, therefore, that you diligently hearken and attend to what I say; for the word which ye hear me speak is not mine — Originally or merely; but the Father’s which sent me — Who has particularly given it in charge to me, that I should thus insist on practical and universal holiness as one great end of my appearance.

19. Yet a little while—A few brief hours which precede my ascension. Ye see me—With the eye of the spirit ye recognize that Christ is present. Some one has said that if the eye of our faith were as strong as the eye of our body, we should see the angels of God around us. Much better might it be said we should see a present Jesus before us. Because I live, ye shall live—The word live is here to be taken in the very fulness of the term life. In the very garden of Eden the giving of a Redeemer preceded the continuance of the race. Had Christ not been promised and predetermined, Adam would have produced no progeny under the irremovable curse, and sure of an unavoidable eternal ruin. Had not Christ been given, the race would not have been begotten. Hence the atonement underlies our very physical life. Grace underlies nature. Hence because Christ lives we primitively live. But more especially after his ascension, it is because he lives that we live a spiritual life during the dispensation of the Spirit, and shall live a glorified life in the kingdom of glory. Well for us, then, that Christ cannot die, but ever liveth to intercede for us. Because he liveth we shall live also.

V. 20. At that day-When ye see me after my resurrection; but more eminently at the day of pentecost.

Verse 20. That I am in my Father] After my resurrection, ye shall be more fully convinced of this important truth, that I and the Father are ONE; for I will live in you by the energy of my Spirit, and ye shall live in me by faith, love, and obedience.

Verses 18-24. I will not leave you comfortless — Greek, orfanouv, orphans: a word elegantly applied to those who have lost any dear friend; I will come to you — By my spiritual presence. The Greek, ercomai, is literally, I come to you; for what was certainly and speedily to be, our Lord speaks of as if it were already. Yet a little while and the world — Which only sees by bodily eyes; seeth me no more — In the sense it has done for some time past, though it knows me not; but ye see me — That is, ye certainly shall see me; for, after I have done conversing with the world, I will appear again to you, and give you distinguishing marks of my regard for you; because I live, ye shall live also — Because I am the living One, in my divine nature, and shall rise again in my human nature, and live for ever in heaven; therefore, ye shall live the life of faith and love on earth, and hereafter the life of glory. At that day — When I fulfil this promise to you; when ye see me after my resurrection; but more eminently at the day of pentecost, verse 21. He that hath my commandments — Written in his heart; and keepeth them — Makes them the continual rule of his conduct; he it is that loveth me — And none else have any title to this character, whatever specious pretences they may make to it. And he that loveth me shall be loved of my Father — With a peculiar love, a love of approbation and delight; and I will love him — In an especial manner; and will manifest myself to him — More abundantly. Judas saith — Being much surprised to hear our Lord speak as he had done; not Judas Iscariot — For he, as it was said before, was gone out before our Lord began this discourse; but another apostle of that name, who was also called Thaddeus and Lebbeus, the son of Alpheus, and the brother of James the less. This Judas, upon hearing Christ express himself in such a way, said, Lord, how is it that thou wilt manifest thyself to us, &c. — Dost thou not intend to make a public appearance, which will be obvious to the eyes of all? For, according to the notions they had conceived of the Messiah, he was to appear unto all the Jews, nay, to the whole world, and was to take unto himself universal empire. Jesus answered, If a man love me — It may be sufficient to tell you, that, as I said before, (verse 21,) If a man, in deed and in truth, love me, he will keep my words, in an humble, obedient, and conscientious manner; and my Father will love him — Will still more approve of, and take complacency in him, for the more any one loves and obeys God, the more God will love him; and we will come unto him — By still larger communications of the Spirit of truth wisdom, holiness, and comfort; and make our abode with him — Continually. If our Lord had been a mere creature, though of the highest rank, it would have been blasphemy in him to have joined himself in this manner with God. This promise implies such a large manifestation of the divine presence and love as far exceeds the former, given when a person is justified and first obtains peace with God. He that loveth me not — Though he may profess to do it; keepeth not my sayings — With any constancy and resolution, and thereby shows that his professions of loving me are not sincere; and, therefore, he must expect no such spiritual and eternal blessings, whatever outward privileges he may enjoy. See to it, therefore, that you diligently hearken and attend to what I say; for the word which ye hear me speak is not mine — Originally or merely; but the Father’s which sent me — Who has particularly given it in charge to me, that I should thus insist on practical and universal holiness as one great end of my appearance.

20. At that day—We have here the prophetic formula, In that day. In those days, or, In the last days, by which is intimated a foreseen future period, opening into an indefinite extension. It is the day of the Spirit dispensation, extending onward to the day of the Second Advent. So Isaiah 11:13: “The Lord alone shall be exalted in that day.” And Isaiah 2:2: “In the last days the mountain of the Lord’s house [Zion] shall be… exalted above the hills; and all nations shall flow unto it.” Ye shall know—It shall be by experience. There shall be no guess, or mere expectation, or hope so about it. The religion of the Spirit is not a hope, but an enjoyment. “For what a man seeth, why doth he yet hope for?” Romans 8:24.

V. 21. He that hath my commandments-Written in his heart. I will manifest myself to him-More abundantly.

Verse 21. He it is that loveth me] See Clarke on “John 14:15”. And will manifest myself to him.] All my faithful disciples shall see me after my resurrection; and I will manifest my power and goodness to all those who believe in and obey me, even to the end of the world.

Verses 18-24. I will not leave you comfortless — Greek, orfanouv, orphans: a word elegantly applied to those who have lost any dear friend; I will come to you — By my spiritual presence. The Greek, ercomai, is literally, I come to you; for what was certainly and speedily to be, our Lord speaks of as if it were already. Yet a little while and the world — Which only sees by bodily eyes; seeth me no more — In the sense it has done for some time past, though it knows me not; but ye see me — That is, ye certainly shall see me; for, after I have done conversing with the world, I will appear again to you, and give you distinguishing marks of my regard for you; because I live, ye shall live also — Because I am the living One, in my divine nature, and shall rise again in my human nature, and live for ever in heaven; therefore, ye shall live the life of faith and love on earth, and hereafter the life of glory. At that day — When I fulfil this promise to you; when ye see me after my resurrection; but more eminently at the day of pentecost, verse 21. He that hath my commandments — Written in his heart; and keepeth them — Makes them the continual rule of his conduct; he it is that loveth me — And none else have any title to this character, whatever specious pretences they may make to it. And he that loveth me shall be loved of my Father — With a peculiar love, a love of approbation and delight; and I will love him — In an especial manner; and will manifest myself to him — More abundantly. Judas saith — Being much surprised to hear our Lord speak as he had done; not Judas Iscariot — For he, as it was said before, was gone out before our Lord began this discourse; but another apostle of that name, who was also called Thaddeus and Lebbeus, the son of Alpheus, and the brother of James the less. This Judas, upon hearing Christ express himself in such a way, said, Lord, how is it that thou wilt manifest thyself to us, &c. — Dost thou not intend to make a public appearance, which will be obvious to the eyes of all? For, according to the notions they had conceived of the Messiah, he was to appear unto all the Jews, nay, to the whole world, and was to take unto himself universal empire. Jesus answered, If a man love me — It may be sufficient to tell you, that, as I said before, (verse 21,) If a man, in deed and in truth, love me, he will keep my words, in an humble, obedient, and conscientious manner; and my Father will love him — Will still more approve of, and take complacency in him, for the more any one loves and obeys God, the more God will love him; and we will come unto him — By still larger communications of the Spirit of truth wisdom, holiness, and comfort; and make our abode with him — Continually. If our Lord had been a mere creature, though of the highest rank, it would have been blasphemy in him to have joined himself in this manner with God. This promise implies such a large manifestation of the divine presence and love as far exceeds the former, given when a person is justified and first obtains peace with God. He that loveth me not — Though he may profess to do it; keepeth not my sayings — With any constancy and resolution, and thereby shows that his professions of loving me are not sincere; and, therefore, he must expect no such spiritual and eternal blessings, whatever outward privileges he may enjoy. See to it, therefore, that you diligently hearken and attend to what I say; for the word which ye hear me speak is not mine — Originally or merely; but the Father’s which sent me — Who has particularly given it in charge to me, that I should thus insist on practical and universal holiness as one great end of my appearance.

21. Hath my commandments, and keepeth—Hath them in his knowledge, and keepeth them in his practice. He it is that loveth me—For there can be no true keeping Christ’s commandments which springs not from love to Christ; and there is no true love to Christ which does not produce a keeping of his commandments. Will manifest myself unto him—And this is the true witness of the Spirit with our spirits that we are born of God. This manifestation of Christ to the soul is self-evidencing. There may be false imaginations, just as there may be dreams; but these false imaginations can no more, invalidate or destroy the certainty of that manifestation, than dreams can destroy the certainty of any reality viewed by our waking senses. He who does not recognize from his own inner feelings what this manifestation of Christ to the soul is, stands in great need of a deeper religious experience. It behooves him well to look to it that his interest in Christ is real.

Query of Judas, and the reply, 22-26.

Thrice has the steady stream of our Saviour’s discourse been interrupted by the respectful freedom of his disciples. Thomas has stated his difficulty; Philip has made his request; and now Judas propounds an investigation. This announcement of a new thing, the coming of the Spirit, and the special manifestation of Christ and the Father with him to his chosen ones, awakens an inquiry.

Verse 22. Judas] The same as Thaddeus and Lebbeus, the brother of James, and author of what is called the epistle of Jude. How is it] Or, how can it be-ti gegonen, what is to happen?-on what account is it? Judas, who was probably thinking that the kingdom of Christ should extend over all the earth, wonders how this can be, and yet Christ manifest himself only to his disciples and not to the world, John 14:19. To this our Lord, in a more express manner than he had done before answers:-

Verse

Verses 18-24. I will not leave you comfortless — Greek, orfanouv, orphans: a word elegantly applied to those who have lost any dear friend; I will come to you — By my spiritual presence. The Greek, ercomai, is literally, I come to you; for what was certainly and speedily to be, our Lord speaks of as if it were already. Yet a little while and the world — Which only sees by bodily eyes; seeth me no more — In the sense it has done for some time past, though it knows me not; but ye see me — That is, ye certainly shall see me; for, after I have done conversing with the world, I will appear again to you, and give you distinguishing marks of my regard for you; because I live, ye shall live also — Because I am the living One, in my divine nature, and shall rise again in my human nature, and live for ever in heaven; therefore, ye shall live the life of faith and love on earth, and hereafter the life of glory. At that day — When I fulfil this promise to you; when ye see me after my resurrection; but more eminently at the day of pentecost, verse 21. He that hath my commandments — Written in his heart; and keepeth them — Makes them the continual rule of his conduct; he it is that loveth me — And none else have any title to this character, whatever specious pretences they may make to it. And he that loveth me shall be loved of my Father — With a peculiar love, a love of approbation and delight; and I will love him — In an especial manner; and will manifest myself to him — More abundantly. Judas saith — Being much surprised to hear our Lord speak as he had done; not Judas Iscariot — For he, as it was said before, was gone out before our Lord began this discourse; but another apostle of that name, who was also called Thaddeus and Lebbeus, the son of Alpheus, and the brother of James the less. This Judas, upon hearing Christ express himself in such a way, said, Lord, how is it that thou wilt manifest thyself to us, &c. — Dost thou not intend to make a public appearance, which will be obvious to the eyes of all? For, according to the notions they had conceived of the Messiah, he was to appear unto all the Jews, nay, to the whole world, and was to take unto himself universal empire. Jesus answered, If a man love me — It may be sufficient to tell you, that, as I said before, (verse 21,) If a man, in deed and in truth, love me, he will keep my words, in an humble, obedient, and conscientious manner; and my Father will love him — Will still more approve of, and take complacency in him, for the more any one loves and obeys God, the more God will love him; and we will come unto him — By still larger communications of the Spirit of truth wisdom, holiness, and comfort; and make our abode with him — Continually. If our Lord had been a mere creature, though of the highest rank, it would have been blasphemy in him to have joined himself in this manner with God. This promise implies such a large manifestation of the divine presence and love as far exceeds the former, given when a person is justified and first obtains peace with God. He that loveth me not — Though he may profess to do it; keepeth not my sayings — With any constancy and resolution, and thereby shows that his professions of loving me are not sincere; and, therefore, he must expect no such spiritual and eternal blessings, whatever outward privileges he may enjoy. See to it, therefore, that you diligently hearken and attend to what I say; for the word which ye hear me speak is not mine — Originally or merely; but the Father’s which sent me — Who has particularly given it in charge to me, that I should thus insist on practical and universal holiness as one great end of my appearance.

22. Judas… not Iscariot—John is here careful to exclude Iscariot from the honour of making this deep inquiry. Indeed it does not appear that Iscariot ever propounded an inquiry to Jesus regarding the deep things of his mission and doctrine. Unto us, and not unto the world—In the body Christ was visible alike to his apostles and to the world. It is a query then with Judas of what nature is this manifestation, which is limited to Christ’s followers alone. Jesus can only reply by reaffirming with more distinct emphasis the spirituality of that manifestation.

V. 23. Jesus answered-Because ye love and obey me, and they do not, therefore I will reveal myself to you, and not to them. My Father will love him-The more any man loves and obeys, the more God will love him.

And we will come to him, and make our abode with him-Which implies such a large manifestation of the Divine presence and love, that the former in justification is as nothing in comparison of it.

23. If a man] Not only my present disciples, but all those who shall believe on me through their word, or that of their successors: Love me] Receive me as his Saviour, and get the love of God shed abroad in his heart by the Holy Ghost:

He will keep my words] Observe all my sayings, and have his affections and conduct regulated by my Spirit and doctrine:

My Father will love him] Call him his child; support, defend, and preserve him as such.

And we will come unto him] God the Father, through his Son, will continue to pour out his choicest blessings upon his head and upon his heart:

And make our abode with him.] Will make his heart our temple, where God, the Father, Son, and Spirit, shall rest, receive homage, and dwell to eternity. Thus will I manifest myself to the believing, loving, obedient disciple, and not to the world, who will not receive the Spirit of the truth.

Verses 18-24. I will not leave you comfortless — Greek, orfanouv, orphans: a word elegantly applied to those who have lost any dear friend; I will come to you — By my spiritual presence. The Greek, ercomai, is literally, I come to you; for what was certainly and speedily to be, our Lord speaks of as if it were already. Yet a little while and the world — Which only sees by bodily eyes; seeth me no more — In the sense it has done for some time past, though it knows me not; but ye see me — That is, ye certainly shall see me; for, after I have done conversing with the world, I will appear again to you, and give you distinguishing marks of my regard for you; because I live, ye shall live also — Because I am the living One, in my divine nature, and shall rise again in my human nature, and live for ever in heaven; therefore, ye shall live the life of faith and love on earth, and hereafter the life of glory. At that day — When I fulfil this promise to you; when ye see me after my resurrection; but more eminently at the day of pentecost, verse 21. He that hath my commandments — Written in his heart; and keepeth them — Makes them the continual rule of his conduct; he it is that loveth me — And none else have any title to this character, whatever specious pretences they may make to it. And he that loveth me shall be loved of my Father — With a peculiar love, a love of approbation and delight; and I will love him — In an especial manner; and will manifest myself to him — More abundantly. Judas saith — Being much surprised to hear our Lord speak as he had done; not Judas Iscariot — For he, as it was said before, was gone out before our Lord began this discourse; but another apostle of that name, who was also called Thaddeus and Lebbeus, the son of Alpheus, and the brother of James the less. This Judas, upon hearing Christ express himself in such a way, said, Lord, how is it that thou wilt manifest thyself to us, &c. — Dost thou not intend to make a public appearance, which will be obvious to the eyes of all? For, according to the notions they had conceived of the Messiah, he was to appear unto all the Jews, nay, to the whole world, and was to take unto himself universal empire. Jesus answered, If a man love me — It may be sufficient to tell you, that, as I said before, (verse 21,) If a man, in deed and in truth, love me, he will keep my words, in an humble, obedient, and conscientious manner; and my Father will love him — Will still more approve of, and take complacency in him, for the more any one loves and obeys God, the more God will love him; and we will come unto him — By still larger communications of the Spirit of truth wisdom, holiness, and comfort; and make our abode with him — Continually. If our Lord had been a mere creature, though of the highest rank, it would have been blasphemy in him to have joined himself in this manner with God. This promise implies such a large manifestation of the divine presence and love as far exceeds the former, given when a person is justified and first obtains peace with God. He that loveth me not — Though he may profess to do it; keepeth not my sayings — With any constancy and resolution, and thereby shows that his professions of loving me are not sincere; and, therefore, he must expect no such spiritual and eternal blessings, whatever outward privileges he may enjoy. See to it, therefore, that you diligently hearken and attend to what I say; for the word which ye hear me speak is not mine — Originally or merely; but the Father’s which sent me — Who has particularly given it in charge to me, that I should thus insist on practical and universal holiness as one great end of my appearance.

23. If—Upon this mighty if it depends whether Christ manifests himself as our Saviour or not. My Father… we… him—The Father, Son, and Spirit, will in spirit come into union with the believer’s spirit. And can any one imagine that the believer will be forever unconscious of his spiritual guests, and incapable of realizing the actuality of their communion? On the contrary, Jesus says of the Spirit, verse 17, Ye know him; and of his own spirit, verse 19, Ye see me; and declares, verse 21, I will manifest myself. All this affirms that the believer may enjoy a conscious communion with Christ and God.

Verse 24. He that loveth me not, &c.] Hence we learn that the man who is not obedient to the testimonies of Christ does not love him; and the Spirit of this truth has said, He who loves not the Lord Jesus Christ, let him be accursed, 1 Corinthians 16:22.

Verses 18-24. I will not leave you comfortless — Greek, orfanouv, orphans: a word elegantly applied to those who have lost any dear friend; I will come to you — By my spiritual presence. The Greek, ercomai, is literally, I come to you; for what was certainly and speedily to be, our Lord speaks of as if it were already. Yet a little while and the world — Which only sees by bodily eyes; seeth me no more — In the sense it has done for some time past, though it knows me not; but ye see me — That is, ye certainly shall see me; for, after I have done conversing with the world, I will appear again to you, and give you distinguishing marks of my regard for you; because I live, ye shall live also — Because I am the living One, in my divine nature, and shall rise again in my human nature, and live for ever in heaven; therefore, ye shall live the life of faith and love on earth, and hereafter the life of glory. At that day — When I fulfil this promise to you; when ye see me after my resurrection; but more eminently at the day of pentecost, verse 21. He that hath my commandments — Written in his heart; and keepeth them — Makes them the continual rule of his conduct; he it is that loveth me — And none else have any title to this character, whatever specious pretences they may make to it. And he that loveth me shall be loved of my Father — With a peculiar love, a love of approbation and delight; and I will love him — In an especial manner; and will manifest myself to him — More abundantly. Judas saith — Being much surprised to hear our Lord speak as he had done; not Judas Iscariot — For he, as it was said before, was gone out before our Lord began this discourse; but another apostle of that name, who was also called Thaddeus and Lebbeus, the son of Alpheus, and the brother of James the less. This Judas, upon hearing Christ express himself in such a way, said, Lord, how is it that thou wilt manifest thyself to us, &c. — Dost thou not intend to make a public appearance, which will be obvious to the eyes of all? For, according to the notions they had conceived of the Messiah, he was to appear unto all the Jews, nay, to the whole world, and was to take unto himself universal empire. Jesus answered, If a man love me — It may be sufficient to tell you, that, as I said before, (verse 21,) If a man, in deed and in truth, love me, he will keep my words, in an humble, obedient, and conscientious manner; and my Father will love him — Will still more approve of, and take complacency in him, for the more any one loves and obeys God, the more God will love him; and we will come unto him — By still larger communications of the Spirit of truth wisdom, holiness, and comfort; and make our abode with him — Continually. If our Lord had been a mere creature, though of the highest rank, it would have been blasphemy in him to have joined himself in this manner with God. This promise implies such a large manifestation of the divine presence and love as far exceeds the former, given when a person is justified and first obtains peace with God. He that loveth me not — Though he may profess to do it; keepeth not my sayings — With any constancy and resolution, and thereby shows that his professions of loving me are not sincere; and, therefore, he must expect no such spiritual and eternal blessings, whatever outward privileges he may enjoy. See to it, therefore, that you diligently hearken and attend to what I say; for the word which ye hear me speak is not mine — Originally or merely; but the Father’s which sent me — Who has particularly given it in charge to me, that I should thus insist on practical and universal holiness as one great end of my appearance.

24. Loveth me not—As the if was a mighty if, so this not is a terrible negative. It shuts the soul from communion with Christ in earth or heaven. And so Judas is answered. By a distinct reiteration Jesus clears Judas’s thoughts, and draws in his mind the distinct outline of the clear truth. In the coming dispensation of the Spirit the manifestations of Christ will be made to the spirits of those who love him, and to those alone.

Verses 25-27. These things have I spoken, being yet present — I have spoken these things during my personal presence with you briefly, because my time with you is short. But the Comforter, whom the Father will send in my name — For my sake, in my room, and as my agent; he shall teach you all things — Necessary for you to know; as if he had said, Though you may not now understand many of the particulars mentioned by me, you shall have a perfect knowledge of them afterward. For my Father will give you the Holy Spirit to supply my place, and he shall be a Comforter to you, teaching you every article of the Christian faith, and bringing to your remembrance all the things I have ever said to you in the course of my ministry. Here is a clear promise to the apostles, and their successors in the faith, that the Holy Ghost should teach them all that truth which was needful for their salvation. Peace I leave with you — Peace in general, peace with God, and with your own consciences. My peace — In particular, that peace which I enjoy, and which I create; I give — At this instant. Not as the world giveth — Unsatisfying, unsettled, transient; but filling the soul with constant, even tranquillity. Lord, evermore give us this peace! How serenely may we pass through the most turbulent scenes of life, when all is quiet and harmonious within! Thou hast made peace through the blood of thy cross. May we give all diligence to preserve the inestimable gift inviolate till it issue in everlasting peace!

25. These things have I spoken—In these two verses, 25 and 26, we seem to have a summary and close of the train of thought. Glancing the mind’s eye over his own discourse, Jesus presents it as a whole as uttered by himself being yet present. His personal presence and his living voice were yet with them, and he now places this personal teaching in preparatory contrast with that of the spiritual Paraclete whom the Father will send.

V. 26. In my name-For my sake, in my room, and as my agent. He will teach you all things-Necessary for you to know. Here is a clear promise to the apostles, and their successors in the faith, that the Holy Ghost will teach them all that truth which is needful for their salvation.

Verse 26. He shall teach you all things] If in the things which I have already spoken to you, there appear to you any obscurity, the Holy Spirit, the Advocate, Counsellor, and Instructer, will take away all your doubts, free you from all embarrassment, and give you a perfect understanding in all things: and this Spirit ye shall shortly receive.

And bring all things to your remembrance] Here Christ promises them that inspiration of the Holy Spirit which enabled them not only to give a true history of his life and death, but also gave them the most perfect recollection of all the words which he had spoken to them, so that they have been able to transmit to posterity the identical words which Jesus uttered in his sermons, and in his different discourses with them, the Jews, and others.

Verses 25-27. These things have I spoken, being yet present — I have spoken these things during my personal presence with you briefly, because my time with you is short. But the Comforter, whom the Father will send in my name — For my sake, in my room, and as my agent; he shall teach you all things — Necessary for you to know; as if he had said, Though you may not now understand many of the particulars mentioned by me, you shall have a perfect knowledge of them afterward. For my Father will give you the Holy Spirit to supply my place, and he shall be a Comforter to you, teaching you every article of the Christian faith, and bringing to your remembrance all the things I have ever said to you in the course of my ministry. Here is a clear promise to the apostles, and their successors in the faith, that the Holy Ghost should teach them all that truth which was needful for their salvation. Peace I leave with you — Peace in general, peace with God, and with your own consciences. My peace — In particular, that peace which I enjoy, and which I create; I give — At this instant. Not as the world giveth — Unsatisfying, unsettled, transient; but filling the soul with constant, even tranquillity. Lord, evermore give us this peace! How serenely may we pass through the most turbulent scenes of life, when all is quiet and harmonious within! Thou hast made peace through the blood of thy cross. May we give all diligence to preserve the inestimable gift inviolate till it issue in everlasting peace!

Ver. 26. The Comforter, the Holy Ghost — shall teach you all things. Christ here repeats the promise made in ver. 16, of the mission of the Holy Ghost, called the Comforter, and declares his special office, viz. to teach and bring to remembrance what Christ had taught. The Holy Ghost and his grace are necessary for us in all respects. The understanding has need of him, in order to know the will of God, and to receive comfort and consolation in this state of exile. The heart stands in need of him, because it is the Spirit alone who can teach it to do the divine will, by inspiring into it a love thereof. The memory has likewise as much need of him, to bring all things to remembrance, and to fill it with the knowledge of salvation. — Notwithstanding Christ’s visible presence should be taken from them, they should not be destitute of divine power, power which should attest the truth of their doctrine by signs and wonders, and every way fit them for the discharge of their office; power that should plead their cause before princes and governors, help them to recollect their duty, and encourage them to perseverance. These assistances are partly implied in the word Paraclete, or Comforter; and all of them are promised in the sending of the Holy Ghost. The Holy Ghost should vindicate their innocence, maintain their commission, raise their courage, make them proof against danger, and put them in possession of such lasting pleasures as should be above the power of their enemies to deprive them of: John 16:22. (Collier.) See the notes on Luke 24.

26. Teach you all things… bring… to your remembrance, whatsoever I have said—The Paraclete should teach and remind; and the subject both of this teaching and reminding should be all things whatsoever I have said. That is, it should make clear all that they did not understand, and remind them of all they had forgotten, in the words of Jesus. Within their apostolic prerogative they should be enabled, by the Spirit impregnating the words of Jesus, fully and truly to expound his doctrine. They should be able, respectively, to preach, to record, and to transmit to posterity the true system of his religion without any deficiency or error.

We now suppose a pause in the discourse of Jesus. Still his intense thoughts rest upon his departure, and upon the loved ones he leaves on earth. He resumes in words of pathos and yet of consolation.

V. 27. Peace I leave with you-Peace in general; peace with God and with your own consciences.

My peace-In particular; that peace which I enjoy, and which I create, I give-At this instant.

Not as the world giveth-Unsatisfying unsettled, transient; but filling the soul with constant, even tranquillity. Lord, evermore give us this peace! How serenely may we pass through the most turbulent scenes of life, when all is quiet and harmonious within! Thou hast made peace through the blood of thy cross. May we give all diligence to preserve the inestimable gift inviolate, till it issue in everlasting peace!

Verse 27. Peace I leave with you] The Jewish form of salutation and benediction. A wish of peace among them is thus to be understood: May you prosper in body and soul, and enjoy every earthly and heavenly good! For the meaning of this word, see Matthew 5:9.

My peace I give unto you] Such tranquillity of soul, such uninterrupted happiness of mind, such everlasting friendship with God as I enjoy, may ye all enjoy! And such blessedness I bequeath unto you: it is my last, my best, my dying legacy.

Not as the world giveth] Not as the Jews, in empty wishes: not as the people of the world, in empty compliments. Their salutations and benedictions are generally matters of custom and polite ceremony, given without desire or design; but I mean what I say; what I wish you, that I will give you. To his followers Jesus gives peace, procures it, preserves it, and establishes it. He is the author, prince, promoter, and keeper of peace. Neither let it be afraid.] mhde deiliatw, Let not your heart shrink back through fear of any approaching evil. This is the proper meaning of the word. In a few hours ye will be most powerfully assaulted; but stand firm:-the evil will only fall upon me; and this evil will result in your comfort and salvation, and in the redemption of a lost world.

Verses 25-27. These things have I spoken, being yet present — I have spoken these things during my personal presence with you briefly, because my time with you is short. But the Comforter, whom the Father will send in my name — For my sake, in my room, and as my agent; he shall teach you all things — Necessary for you to know; as if he had said, Though you may not now understand many of the particulars mentioned by me, you shall have a perfect knowledge of them afterward. For my Father will give you the Holy Spirit to supply my place, and he shall be a Comforter to you, teaching you every article of the Christian faith, and bringing to your remembrance all the things I have ever said to you in the course of my ministry. Here is a clear promise to the apostles, and their successors in the faith, that the Holy Ghost should teach them all that truth which was needful for their salvation. Peace I leave with you — Peace in general, peace with God, and with your own consciences. My peace — In particular, that peace which I enjoy, and which I create; I give — At this instant. Not as the world giveth — Unsatisfying, unsettled, transient; but filling the soul with constant, even tranquillity. Lord, evermore give us this peace! How serenely may we pass through the most turbulent scenes of life, when all is quiet and harmonious within! Thou hast made peace through the blood of thy cross. May we give all diligence to preserve the inestimable gift inviolate till it issue in everlasting peace!

27. Peace—A blessed word. And Jesus was Prince of Peace. The peace here named is that pure tranquillity arising from the consciousness that all is right between God and ourselves, and consequently that, whatever men may think, all is safe as between men and us. The man in such a state can never be harmed. In the midst of great storms he is a great calm. I leave with you—He would take himself from them, but he would leave behind peace. There should be toils, trials, persecutions; but amidst them all peace. My peace I give unto you—The word salam, peace, is the oriental farewell. But Jesus should give his salam, not as the world giveth, in mere words, whether of courtesy or of sincere prayer, but in reality and power. And the peace which he gives should not be a mere world’s peace. The peace of the world is but an armistice between wars; a weariness between struggles. It is but an armed neutrality, founded on mutual self-interest. The peace of God is peace essential. It is full of love and mighty in power. Troubled… afraid—Troubled from without, fear from within. External dangers and harms will ruffle the surface of our nature; but let there be a deep peace, which, like the ocean’s depths beneath the storm, remains forever undisturbed. Amid troubles and fears the command of Jesus is, Let not your heart be troubled, neither let it be afraid. Quietude and courage are both the Christian’s privilege and his duty.

V. 28. God the Father is greater than I-As he was man. As God, neither is greater nor less than the other.

Verse 28. I go away] To the Father by my death:

And come again unto you.] By my resurrection.

Ye would rejoice] Because, as the Messiah, I am going to receive a kingdom, and power, and glory, for ever. Therefore as my friends ye should rejoice in my elevation, though for a while it may put you to the pain of being separated from me: besides, I am going that I may send you the Holy Spirit, which shall fill you with the fulness of God: on your own account, therefore, ye should have rejoiced and not mourned. My Father is greater than 1.] In John 14:24, Christ tells his disciples that the Father had sent him: i.e. in his quality of Messiah, he was sent by the Father to instruct, and to save mankind. Now, as the sender is greater than the sent, John 13:16, so in this sense is the Father greater than the Son; and in this sense was the passage understood by Origen, Jerome, Novatian, and Vigilius, who read the text thus: The Father, o pemyav, who sent me, is greater than I. It certainly requires very little argument, and no sophistry, to reconcile this saying with the most orthodox notion of the Godhead of Christ; as he is repeatedly speaking of his Divine and of his human nature. Of the former he says, I and the Father are one, John 10:30; and of the latter he states, with the same truth, The Father is greater than I.

Verses 28-31. If ye loved me — With a wise and rational affection, it would allay your sorrows in the mean time, and howsoever you might have a mournful sense of your own loss; you would rejoice on my account, because I said, I go unto the Father: for my Father — Whose servant I am, as Mediator; is, in this respect, greater than I — Consequently, it must be my honour and happiness to be in a state of greater nearness to him than the present world will admit. “These words,” as Dr. Macknight justly remarks, “afford a strong argument for the proper divinity of our Lord. For had he been a mere man, or even a mere creature of the highest order, the comparison would have been foolish and impertinent.” And now I have told you before it come to pass, &c. — I have foretold my sufferings and death, in order that, when they happen, your faith, instead of being shaken, may be confirmed. Hereafter I will not talk much with you — I shall not have much opportunity to talk with you after this; for the prince of this world cometh — To make his grand assault. The devil will stir up wicked men to kill me; but he hath nothing in me — No right, no claim, no power. There is no guilt in me to give him power over me; no corruption to take part with his temptation. Be assured, therefore, that I shall undergo the punishment of death, not because I deserve it; but that the world may know — On the most substantial evidence; that I love the Father — I suffer Satan thus to assault me, and I undergo death, to show the world how much I love the Father: for it is the Father’s will that I should thus act; and as the Father gave me commandment — Or, commission; (see John 10:18;) even so I do — Because I can refuse no act of obedience to him, (how painful or expensive soever it may be,) whereby his glory may be advanced. Arise, &c. — And therefore, that we may be prepared for this hour of trial that is coming upon us, let us go hence — And retire to a place where we may more conveniently give ourselves to prayer, and where I may be ready, when my cruel enemies shall come to apprehend me, to yield myself into their hands, and to submit to what my Father has appointed for me.

Ver. 28. My Father is greater than I. Bishop Bull, in his defence of the faith of the Nicene fathers, places these words in their true light; that the Father stands first in name, as the fountain of deity, though one in essence with the Son and Spirit. By consequence, these words have special reference to the humanity and mediatorial offices of Christ, who is called the Father’s servant, in whom his soul delights. See on ver. 9.

28. Ye would rejoice—Sorrowful as was his departure, love to him should inspire joy for his sake that it was to be accomplished. For he should thereby go unto the Father. His glorified person, ascending to the right hand of God, would be in glory and in bliss ineffable; would be, in human form, the very living person, real and confessed, of God himself. Beyond the unbeliefs and gainsayings of men, beyond the temptations and hostilities of Satan, he would stand upon the mount of God, angels, and principalities, and powers being subject unto him. For his sake, therefore, if they loved him, they would rejoice in his ascending glory. Father is greater than I— God, original and essential, is, by office and originality, greater than the Incarnate. And the Incarnate, in ascending to him, ascends to his great Superior. He mounts to his Father’s home. And yet, this very assertion, that the Father is greater than I, indicates, in some respect, a divine equality. What man would say, God is greater than myself?

V. 29. I have told you-Of my going and return.

Verse 29. I have told you before it come to pass] Lest my death should be a stumbling-block to you, I have spoken of it beforehand, and showed you the necessity of it, that when it happens ye may believe, that as I could predict it so clearly, and so circumstantially, so all the good which I have promised shall be the result may be confidently expected by you; and that your sorrow, if not entirely removed, may at least be much mitigated.

Verses 28-31. If ye loved me — With a wise and rational affection, it would allay your sorrows in the mean time, and howsoever you might have a mournful sense of your own loss; you would rejoice on my account, because I said, I go unto the Father: for my Father — Whose servant I am, as Mediator; is, in this respect, greater than I — Consequently, it must be my honour and happiness to be in a state of greater nearness to him than the present world will admit. “These words,” as Dr. Macknight justly remarks, “afford a strong argument for the proper divinity of our Lord. For had he been a mere man, or even a mere creature of the highest order, the comparison would have been foolish and impertinent.” And now I have told you before it come to pass, &c. — I have foretold my sufferings and death, in order that, when they happen, your faith, instead of being shaken, may be confirmed. Hereafter I will not talk much with you — I shall not have much opportunity to talk with you after this; for the prince of this world cometh — To make his grand assault. The devil will stir up wicked men to kill me; but he hath nothing in me — No right, no claim, no power. There is no guilt in me to give him power over me; no corruption to take part with his temptation. Be assured, therefore, that I shall undergo the punishment of death, not because I deserve it; but that the world may know — On the most substantial evidence; that I love the Father — I suffer Satan thus to assault me, and I undergo death, to show the world how much I love the Father: for it is the Father’s will that I should thus act; and as the Father gave me commandment — Or, commission; (see John 10:18;) even so I do — Because I can refuse no act of obedience to him, (how painful or expensive soever it may be,) whereby his glory may be advanced. Arise, &c. — And therefore, that we may be prepared for this hour of trial that is coming upon us, let us go hence — And retire to a place where we may more conveniently give ourselves to prayer, and where I may be ready, when my cruel enemies shall come to apprehend me, to yield myself into their hands, and to submit to what my Father has appointed for me.

29. Ye might believe—Jesus here, as in John 13:19, utters words which should hereafter ripen into fruit. In the future, as they should contemplate the past as a whole, they would see those correspondences between his prophecies and the fact as should establish the divinity of his teaching.

V. 30. The prince of this world is coming-To make his grand assault. But he hath nothing in me-No right, no claim, or power. There is no guilt in me, to give him power over me; no corruption to take part with his temptation.

Verse 30. The prince of this world] toutou, of this, is omitted by ABDEGHKLMS, Mt. BH, one hundred others; both the Syriac, later Persic, all the Arabic, and several of the primitive fathers. I rather think the omission of the pronoun makes the sense more general; for, had he said THIS world, the words might have been restrained to the Jewish state, or to the Roman government. But who is the person called here the prince of the world?

1. Mr. Wakefield thinks that Christ speaks here of himself, as he does in John 12:31, (see the note there,) and translates this verse and the following thus: For the ruler of this world is coming; and I have nothing now to do, but to convince the world that I love the Father, and do as he commanded me. On which he observes that our Lord speaks of what he shall be, when he comes again, and not of what he then was: compare John 14:18; John 16:16; 17:2; Matthew 28:18; <502609> Philippians 2:9. And how often does he speak of himself, as the Son of man, in the third person! See his vindication of this translation in the third vol. of his New Testament.

2. Others think that our Lord refers to the Roman government, the ruler of the world, who, by its deputy, Pilate, was going to judge him, but who should find nothing (eurhsei ouden, which is the reading found in some excellent MSS. and versions, and is followed by almost all the primitive fathers,) as a just cause of death in him-nothing in the whole of his conduct which was in the least reprehensible; and this indeed Pilate witnessed in the most solemn manner. See John 18:38; 19:4, 12; see also Luke 23:4, &c., and Matthew 27:24.

3. But the most general opinion is that Satan is meant, who is called the prince of the power of the air, Ephesians 2:2; and who is supposed to be the same that is called the god of this world, 2 Corinthians 4:4; and who at his last and most desperate trial, the agony in the garden, should be convinced that there was nothing of his nature in Christ, nothing that would coincide with his solicitations, and that he should find himself completely foiled in all his attacks, and plainly foresee the impending ruin of his kingdom. It is very difficult to ascertain the real meaning here: of the different opinions proposed above, the reader must take that which he deems the most likely.

Verses 28-31. If ye loved me — With a wise and rational affection, it would allay your sorrows in the mean time, and howsoever you might have a mournful sense of your own loss; you would rejoice on my account, because I said, I go unto the Father: for my Father — Whose servant I am, as Mediator; is, in this respect, greater than I — Consequently, it must be my honour and happiness to be in a state of greater nearness to him than the present world will admit. “These words,” as Dr. Macknight justly remarks, “afford a strong argument for the proper divinity of our Lord. For had he been a mere man, or even a mere creature of the highest order, the comparison would have been foolish and impertinent.” And now I have told you before it come to pass, &c. — I have foretold my sufferings and death, in order that, when they happen, your faith, instead of being shaken, may be confirmed. Hereafter I will not talk much with you — I shall not have much opportunity to talk with you after this; for the prince of this world cometh — To make his grand assault. The devil will stir up wicked men to kill me; but he hath nothing in me — No right, no claim, no power. There is no guilt in me to give him power over me; no corruption to take part with his temptation. Be assured, therefore, that I shall undergo the punishment of death, not because I deserve it; but that the world may know — On the most substantial evidence; that I love the Father — I suffer Satan thus to assault me, and I undergo death, to show the world how much I love the Father: for it is the Father’s will that I should thus act; and as the Father gave me commandment — Or, commission; (see John 10:18;) even so I do — Because I can refuse no act of obedience to him, (how painful or expensive soever it may be,) whereby his glory may be advanced. Arise, &c. — And therefore, that we may be prepared for this hour of trial that is coming upon us, let us go hence — And retire to a place where we may more conveniently give ourselves to prayer, and where I may be ready, when my cruel enemies shall come to apprehend me, to yield myself into their hands, and to submit to what my Father has appointed for me.

30. Will not talk much—The period of silence is approaching. The betrayer, the officer, and the crucifier, under the prince of this world, will soon absorb him. Fright will disperse them; and, except his precious utterances in his resurrection body, they will soon be left forever to the recollections of their own hearts, and the ministration of the Spirit. The prince of this world—Satan, with all the powers of evil. Cometh—To inflict sufferings and cut short all discourse. Hath nothing in me—Hath no basis in my mind or will by which he can bring me to sin, or rightfully bring destruction upon me. This means, not that Jesus was without ability to will wrongly, but that he maintains a free will not to exercise that ability. He so, by will, shuts Satan off, that the tempter finds nothing upon which he can grapple.

V. 31. But I suffer him thus to assault me, 1. Because it is the Father's commission to me, John 10:18. 2. To convince the world of my love to the Father, in being obedient unto death, <502308> Philippians 2:8. Arise, let us go hence-Into the city, to the passover. All that has been related from John 12:31, was done and said on Thursday, without the city. But what follows in the fifteenth, sixteenth, and seventeenth chapters, was said in the city, on the very evening of the passover just before he went over the brook Kedron.

Verse 31. Arise, let us go hence.] Calmet supposes that Christ, having rendered thanks to God, and sung the usual hymn, Matthew 26:30; Mark 14:26; rose from the table, left the city, and went towards the garden of Olives, or garden of Gethsemane, on the road to which, a part of the following discourse was delivered. It was now about midnight, and the moon was almost full, it being the 14th day of her age, about the time in which the Jewish passover was to be slain.

THE reader should carefully note the conduct of our Lord. He goes to die as a SACRIFICE, out of love to mankind, in obedience to the Divine will, and with unshaken courage. All our actions should be formed on this plan. They should have the love of God and man for their principle and motive; his glory for their end; and his will for their rule. He who lives and acts thus shall live for ever. Amen.

ST. JOHN

Verses 28-31. If ye loved me — With a wise and rational affection, it would allay your sorrows in the mean time, and howsoever you might have a mournful sense of your own loss; you would rejoice on my account, because I said, I go unto the Father: for my Father — Whose servant I am, as Mediator; is, in this respect, greater than I — Consequently, it must be my honour and happiness to be in a state of greater nearness to him than the present world will admit. “These words,” as Dr. Macknight justly remarks, “afford a strong argument for the proper divinity of our Lord. For had he been a mere man, or even a mere creature of the highest order, the comparison would have been foolish and impertinent.” And now I have told you before it come to pass, &c. — I have foretold my sufferings and death, in order that, when they happen, your faith, instead of being shaken, may be confirmed. Hereafter I will not talk much with you — I shall not have much opportunity to talk with you after this; for the prince of this world cometh — To make his grand assault. The devil will stir up wicked men to kill me; but he hath nothing in me — No right, no claim, no power. There is no guilt in me to give him power over me; no corruption to take part with his temptation. Be assured, therefore, that I shall undergo the punishment of death, not because I deserve it; but that the world may know — On the most substantial evidence; that I love the Father — I suffer Satan thus to assault me, and I undergo death, to show the world how much I love the Father: for it is the Father’s will that I should thus act; and as the Father gave me commandment — Or, commission; (see John 10:18;) even so I do — Because I can refuse no act of obedience to him, (how painful or expensive soever it may be,) whereby his glory may be advanced. Arise, &c. — And therefore, that we may be prepared for this hour of trial that is coming upon us, let us go hence — And retire to a place where we may more conveniently give ourselves to prayer, and where I may be ready, when my cruel enemies shall come to apprehend me, to yield myself into their hands, and to submit to what my Father has appointed for me.

31. So I do—Namely, undergo the sufferings of the cross. Why? Not because the prince of this world has a right to inflict it; but, first, that the world may know my love for the Father; and, second, because it is the Father’s command.

Arise, let us go hence—The discourse and converse at the table now having been finished, Jesus rises from the table and bids his apostles rise, that they may listen to his solemn valedictory, closed with his high-priestly prayer, preparatory to their going forth in separation and his going forth to his Passion. We suppose that, first, each makes his personal preparation. And then, as the Israelites first partook of the Passover standing, as if preparatory to a going forth, so these apostles reverently stood around the central figure of their Lord to listen to the last converse before the cross. When they next assemble round him it shall be to hear words spoken from his lips clothed with immortality. As they surround his central person at the close of the wine-communion, very suitable is the apologue, with which he opens, of the Vine and its surrounding branches.