John 15Verse 1. I am the true vine. Some have supposed that this discourse was delivered in the room where the Lord's Supper was instituted, and that, as they had made use of wine, Jesus took occasion from that to say that he was the true vine, and to intimate that his blood was the real wine that was to give strength to the soul. Others have supposed that it was delivered in the temple, the entrance to which was adorned with a golden vine (Josephus), and that Jesus took occasion thence to say that he was the true vine; but it is most probable that it was spoken while they were going from the paschal supper to the Mount of Olives. Whether it was suggested by the sight of vines by the way, or by the wine of which they had just partaken, cannot now be determined. The comparison was frequent among Jews, for Palestine abounded in vineyards, and the illustration was very striking. Thus the Jewish people are compared to a vine which God had planted, Isa 5:1-7, Ps 80:8-16, Joel 1:7, Jer 2:21, Eze 19:10. When Jesus says he was the true vine, perhaps allusion is had to Jer 2:21. The word true, here, is used in the sense of real, genuine. He really and truly gives what is emblematically represented by a vine. The point of the comparison or the meaning of the figure is this: A vine yields proper juice and nourishment to all the branches, whether these are large or small. All the nourishment of each branch and tendril passes through the main stalk, or the vine, that springs from the earth. So Jesus is the source of all real strength and grace to his disciples. He is their leader and teacher, and imparts to them, as they need, grace and strength to bear the fruits of holiness. And my Father is the husbandman. The word vine-dresser more properly expresses the sense of the original word than husbandman. It means one who has the care of a vineyard; whose office it is to nurture, trim, and defend the vine, and who of course feels a deep interest in its growth and welfare. Mt 21:33. The figure means that God gave, or appointed his Son to be, the source of blessings to man; that all grace descends through him; and that God takes care of all the branches of this vine--that is, of all who are by faith united to the Lord Jesus Christ. In Jesus and all his church he feels the deepest interest, and it is an object of great solicitude that his church should receive these blessings and bear much fruit. (a) "true vine" Isa 4:2 (b) "husbandman" Song 8:12 Verse 2. Every branch in me. Every one that is a true follower of me, that is united to me by faith, and that truly derives grace and strength from me, as the branch does from the vine. The word branch includes all the boughs, and the smallest tendrils that shoot out from the parent stalk. Jesus here says that he sustains the same relation to his disciples that a parent stalk does to the branches; but this does not denote any physical or incomprehensible union. It is a union formed by believing on him; resulting from our feeling our dependence on him and our need of him; from embracing him as our Saviour, Redeemer, and Friend. We become united to him in all our interests, and have common feelings, common desires, and a common destiny with him. We seek the same objects, are willing to encounter the same trials, contempt, persecution, and want, and are desirous that his God shall be ours, and his eternal abode ours. It is a union of friendship, of love, and of dependence; a union of weakness with strength; of imperfection with perfection; of a dying nature with a living Saviour; of a lost sinner with an unchanging Friend and Redeemer. It is the most tender and interesting of all relations, but not more mysterious or more physical than the union of parent and child, of husband and wife (Eph 5:23), or friend and friend. That beareth not fruit. As the vinedresser will remove all branches that are dead or that bear no fruit, so will God take from his church all professed Christians who give no evidence by their lives that they are truly united to the Lord Jesus. He here refers to such cases as that of Judas, the apostatizing disciples, and all false and merely nominal Christians (Dr. Adam Clarke). He taketh away. The vine-dresser cuts it off. God removes such in various ways: 1st. By the discipline of the church. 2nd. By suffering them to fall into temptation. 3rd. By persecution and tribulation, by the deceitfulness of riches, and by the cares of the world (Mt 13:21,22); by suffering the man to be placed in such circumstances as Judas, Achan, and Ananias were--such as to show what they were, to bring their characters fairly out, and to let it be seen that they had no true love to God. 4th. By death, for God has power thus at any moment to remove unprofitable branches from the church. Every branch that beareth fruit. That is, all true Christians, for all such bear fruit. To bear fruit is to show by our lives that we are under the influence of the religion of Christ, and that that religion produces in us its appropriate effects, Gal 5:22,23. Mt 7:16-20. It is also to live so as to be useful to others. As a vineyard is worthless unless it bears fruit that may promote the happiness or subsistence of man, so the Christian principle would be worthless unless Christians should live so that others may be made holy and happy by their example and labours, and so that the world may be brought to the cross of the Saviour. He purgeth it. Or rather he prunes it, or cleanses it by pruning. There is a use of words here --a paronomasia - in the original which cannot be retained in the translation. It may be imperfectly seen by retaining the Greek words--"Every branch in me that beareth not fruit he taketh away (airei); every branch that beareth fruit, he purgeth it (kathairei); now ye are clean (katharoi)," &c. The same Greek word in different forms is still retained. God purifies all true Christians so that they may be more useful. He takes away that which hindered their usefulness; teaches them; quickens them; revives them; makes them more pure in motive and in life. This he does by the regular influences of his Spirit in sanctifying them, purifying their motives, teaching them the beauty of holiness, and inducing them to devote themselves more to him. He does it by taking away what opposes their usefulness, however much they may be attached to it, or however painful to part with it; as a vine-dresser will often feel himself compelled to lop off a branch that is large, apparently thrifty, and handsome, but which bears no fruit, and which shades or injures those which do. So God often takes away the property of his people, their children, or other idols. He removes the objects which bind their affections, and which render them inactive. He takes away the things around man, as he did the valued gourds of Jonah (Jn 4:5-11), so that he may feel his dependence, and live more to the honour of God, and bring forth more proof of humble and active piety. (c) "Every branch" Mt 15:13 (d) "that beareth" Heb 12:15, Rev 3:19 Verse 3. Now ye are clean. Still keeping up the figure (katharoi). It does not mean that they were perfect, but that they had been under a process of purifying by his instructions all the time he had been with them. He had removed their erroneous notions of the Messiah; he had gradually reclaimed them from their fond and foolish views respecting earthly honours; he had taught them to be willing to forsake all things; and he had so trained and disciplined them that immediately after his death they would be ready to go and bear fruit among all nations to the honour of his name. In addition to this, Judas had been removed from their number, and they were now all true followers of the Saviour. Jn 13:10. Through the word. By means of the teachings of Jesus while he had been with them. (e) "Now, you are clean" Jn 17:17, Eph 5:26, 1Pet 1:22 Verse 4. Abide in me. Remain united to me by a living faith. Live a life of dependence on me, and obey my doctrines, imitate my example, and constantly exercise faith in me. And I in you. That is, if you remain attached to me, I will remain with you, and will teach, guide, and comfort you. This he proceeds to illustrate by a reference to the vine. If the branch should be cut off an instant, it would die and be fruitless. As long as it is in the vine, from the nature of the case, the parent stock imparts its juices, and furnishes a constant circulation of sap adapted to the growth and fruitfulness of the branch. So our piety, if we should be separate from Christ, or if we cease to feel our union to him and dependence on him, withers and droops. While we are united to him by a living faith, from the nature of the case, strength flows from him to us, and we receive help as we need. Piety then, manifested in good works, in love, and self-denial, is as natural, as easy, as unconstrained, and as lovely as the vine covered with fruitful branches is at once useful and enticing. (f) "abide in me" Jn 2:6 (g) "As the branch" Hoss 14:8, Gal 2:20, Php 1:11 Verse 5. I am the vine, Jn 15:1 Without me ye can do nothing. The expression "without me" denotes the same as separate from me. As the branches, if separated from the parent stock, could produce no fruit, but would immediately wither and die, so Christians, if separate from Christ, could do nothing. The expression is one, therefore, strongly implying dependence. The Son of God was the original source of life, Jn 1:4. He also, by his work as Mediator, gives life to the world (Jn 6:33), and it is by the same grace and agency that it is continued in the Christian. We see hence, 1st. That to him is due all the praise for all the good works the Christian performs. 2nd. That they will perform good works just in proportion as they feel their dependence on him and look to him. And 3rd. That the reason why others fail of being holy is because they are unwilling to look to him, and seek grace and strength from him who alone is able to give it. (1) "without me", or "severed from me" Verse 6. If a man abide not in me. See Jn 15:4. If a man is not truly united to him by faith, and does not live with a continual sense of his dependence on him. This doubtless refers to those who are professors of religion, but who have never known anything of true and real connection with him. Is cast forth. Jn 15:2. Mt 8:12, Also Mt 22:13. Is withered. Is dried up. A branch cut off withers. So of a soul unconnected with Christ, however fair it may have appeared, and however flourishing when a profession of religion was first made, yet when it is tried, and it is seen that there was no true grace, everything withers and dies. The zeal languishes, the professed love is gone, prayer is neglected, the sanctuary is forsaken, and the soul becomes like a withered branch reserved for the fire of the last great day. See a beautiful illustration of this in Eze 15:1-8. Men gather them. The word men is not in the original, and should not have been in the translation. The Greek is "they gather them," a form of expression denoting simply they are gathered, without specifying by whom it is done. From Mt 13:40-42, it seems that it will be done by the angels. The expression means, as the withered and useless branches of trees are gathered for fuel, so shall it be with all hypocrites and false professors of religion. Are burned. See Mt 13:42. (h) "If a man abide" Mt 3:10, 7:19 Verse 15. My words. My doctrine; my commandments. Abide in you. Not only are remembered, but are suffered to remain in you as a living principle, to regulate your affections and life. Ye shall ask, &c. See Jn 14:13. This promise had particular reference to the apostles. It is applicable to other Christians only so far as they are in circumstances similar to the apostles, and only so far as they possess their spirit. We learn from it that it is only when we keep the commandments of Christ--only when we live by faith in him, and his words are suffered to control our conduct and affections, that our prayers will be heard. Were we perfect in all things, he would always hear us, and we should be kept from making an improper petition; but just so far as men regard iniquity in their heart, the Lord will not hear them, Ps 66:18. (i) "Ye shall ask" Jn 16:23 Verse 8. Herein. In this--to wit, in your bearing much fruit. Glorified. Honoured. Bear much fruit. Are fruitful in good works; are faithful, zealous, humble, devoted, always abounding in the work of the Lord. This honours God, 1st. Because it shows the excellence of his law which requires it. 2nd. Because it shows the power of his gospel, and of that grace which can overcome the evil propensities of the heart and produce it. 3rd. Because the Christian is restored to the divine image, and it shows how excellent is the character after which they are formed. They imitate God, and the world sees that the whole tendency of the divine administration and character is to make man holy; to produce in us that which is lovely, and true, and honest, and of good report. Comp. Mt 7:20, Php 4:8. So. That is, in doing this. Shall ye be my disciples. This is a true test of character. It is not by profession, but it is by a holy life, that the character is tried. This is a test which it is easy to apply, and one which decides the case. It is worthy of remark that the Saviour says that those who bear MUCH fruit are they who are his disciples. The design and tendency of his religion is to excite men to do much good, and to call forth all their strength, and time, and talents in the work for which the Saviour laid down his life. Nor should anyone take comfort in the belief that he is a Christian who does not aim to do much good, and who does not devote to God all that he has in an honest effort to glorify his name, and to benefit a dying world. The apostles obeyed this command of the Saviour, and went forth preaching the gospel everywhere, and aiming to bring all men to the knowledge of the truth; and it is this spirit only, manifested in a proper manner, which can constitute any certain evidence of piety. Verse 9. As the Father hath loved me. The love of the Father toward his only-begotten Son is the highest affection of which we can conceive. Comp. Mt 3:17, 17:5. It is the love of God toward his coequal Son, who is like him in all things, who always pleased him, and who was willing to endure the greatest sacrifices and toils to accomplish his purpose of mercy. Yet this love is adduced to illustrate the tender affection which the Lord Jesus has for all his friends. So have I loved you. Not to the same degree, for this was impossible, but with the same kind of love--deep, tender, unchanging; love prompting to self-denials, toils, and sacrifices to secure their welfare. Continue ye. The reason which he gives for their doing this is the strength of the love which he had shown for them. His love was so great for them that he was about to lay down his life. This constitutes a strong reason why we should continue in his love. 1st. Because the love which he shows for us is unchanging. 2nd. It is the love of our best friend--love whose strength was expressed by toils, and groans, and blood. 3rd. As he is unchanging in the character and strength of his affection, so should we be. Thus only can we properly express our gratitude; thus only show that we are his true friends. 4th. Our happiness here and for ever depends altogether on our continuing in the love of Christ. We have no source of permanent joy but in that love. In my love. In love to me. Thus it is expressed in the Greek in the next verse. The connection also demands that we understand it of our love to him, and not of his love to us. The latter cannot be the subject of a command; the former may. See also Lk 11:42, 1Jn 2:5 Jude 1:21 Verse 10. See Jn 14:23,24 (k) "If ye keep my commandments" Jn 14:21,23 Verse 11. These things. The discourse in this and the previous chapter. This discourse was designed to comfort them by the promise of the Holy Spirit and of eternal life, and to direct them in the discharge of their duty. My joy. This expression probably denotes the happiness which Jesus had, and would continue to have, by their obedience, love, and fidelity. Their obedience was to him a source of joy. It was that which he sought and for which he had laboured. He now clearly taught them the path of duty, and encouraged them to persevere, notwithstanding he was about to leave them. If they obeyed him, it would continue to him to be a source of joy. Christ rejoices in the obedience of all his friends; and, though his happiness is not dependent on them, yet their fidelity is an object which he desires and in which he finds delight. The same sentiment is expressed in Jn 17:13. Your joy might be full. That you might be delivered from your despondency and grief at my departure; that you might see the reason why I leave you, be comforted by the Holy Spirit, and be sustained in the arduous trials of your ministry. See 1Jn 1:4, 2Jn 1:12. This promise of the Saviour was abundantly fulfilled. The apostles with great frequency speak of the fulness of their joy--joy produced in just the manner promised by the Saviour-- by the presence of the Holy Spirit. And it showed his great love, that he promised such joy; his infinite knowledge, that, in the midst of their many trials and persecutions, he knew that they would possess it; and the glorious power and loveliness of his gospel, that it could impart such joy amid so many tribulations. See instances of this joy in Acts 13:52; Rev 14:17, 2Cor 2:3, Gal 5:22, 1Thes 1:6, 2:19, 20, 3:9, 1Pet 1:8, Rom 5:11 2Cor 7:4. (l) "that your joy" Jn 16:24, 17:13 Verse 12. This is my commandment. The peculiar law of Christianity, called hence the new commandment. Jn 13:34. As I have loved you. That is, with the same tender affection, willing to endure trials, to practise self-denials, and, if need be, to lay down your lives for each other, 1Jn 3:16. (m) "This is my commandment" Jn 13:24 Verse 13. Greater love hath, &c. No higher expression of love could be given. Life is the most valuable object we possess; and when a man is willing to lay that down for his friends or his country, it shows the utmost extent of love. Even this love for friends has been rarely witnessed. A very few cases--like that of Damon and Pythias--have occurred where a man was willing to save the life of his friend by giving his own. It greatly enhances the love of Christ, that while the instances of those who have been willing to die for friends have been so rare, he was willing to die for enemies--bitter foes, who rejected his reign, persecuted him, reviled him, scorned him, and sought his life, 1Jn 4:10, Rev 5:6,10. It also shows us the extent of his love that he gave himself up, not to common sufferings, but to the most bitter, painful, and protracted sorrows, not for himself, not for friends, but for a thoughtless and unbelieving world. "O Lamb of God, was ever pain, Was ever LOVE like thine!" (n) "greater love" Rom 5:7,8 Verse 14. (n) "Greater love" Jn 15:10 Verse 15. I call you not servants. This had been the common title by which he addressed them (Mt 10:24,25, Jn 12:26, 13:13); but he had also before this, on one occasion, called them friends (Lk 12:4), and on one occasion after this he called them servants, Jn 15:20. He here means that the ordinary title by which he would henceforth address them would be that of friends. The servant knoweth not, &c. He receives the command of his master without knowing the reason why this or that thing is ordered. It is one of the conditions of slavery not to be let into the counsels and plans of the master. It is the privilege of friendship to be made acquainted with the plans, wishes, and wants of the friend. This instance of friendship Jesus had given them by making them acquainted with the reasons why he was about to leave them, and with his secret wishes in regard to them. As he had given them this proof of friendship, it was proper that he should not withhold from them the title of friends. His lord. His master. I have called you friends. I have given you the name of friends. He does not mean that the usual appellation which he had given them had been than of friends, but that such was the title which he had now given them. For all things, &c. The reason why he called them friends was that he had now treated them as friends. He had opened to them his mind; made known his plans; acquainted them with the design of his coming, his death, his resurrection, and ascension; and, having thus given them the clearest proof of friendship, it was proper that he should give them the name. That I have heard, &c. Jesus frequently represents himself as commissioned or sent by God to accomplish an important work, and as being instructed by him in regard to the nature of that work. Jn 5:30. By what he had heard of the Father, he doubtless refers to the design of God in his coming and his death. This he had made known to them. (p) "friends" Jas 2:23 Verse 16. Ye have not chosen me. The word here translated chosen is that from which is derived the word elect, and means the same thing. It is frequently thus translated, Mk 13:20, Mt 24:22, 24, 31; Col 3:12. It refers here, doubtless, to his choosing or electing them to be apostles. He says that it was not because they had chosen him to be their teacher and guide, but because he had designated them to be his apostles. Jn 6:70; Mt 4:18, also Mt 4:19-22. He thus shows them that his love for them was pure and disinterested; that it commenced when they had no affection for him; that it was not a matter of obligation on his part, and that therefore it placed them under more tender and sacred obligations to be entirely devoted to his service. The same may be said of all who are endowed with talents of any kind, or raised to any office in the church or the state. It is not that they have originated these talents, or laid God under obligation. What they have they owe to his sovereign goodness, and they are bound to devote all to his service. Equally true is this of all Christians. It was not that by nature they were more inclined than others to seek God, or that they had any native goodness to recommend them to him, but it was because he graciously inclined them by his Holy Spirit to seek him; because, in the language of-the Episcopal and Methodist articles of religion, "The grace of Christ PREVENTED them;" that is, went before them, commenced the work of their personal salvation, and thus God in sovereign mercy chose them as his own. Whatever Christians, then, possess, they owe to God, and by the most tender and sacred ties they are bound to be his followers. I have chosen you. To be apostles. Yet all whom he now addressed were true disciples. Judas had left them; and when Jesus says he had chosen them to bear fruit, it may mean, also, that he had "chosen them to salvation, through sanctification of the Spirit and belief of the truth," 2Thes 2:13. Ordained you. Literally, I have placed you, appointed you, set you apart. It does not mean that he had done this by any formal public act of the imposition of hands, as we now use the word, but that he had designated or appointed them to this work, Lk 6:13-16; Mt 10:2-5. Bring forth fruit. That you should be rich in good works; faithful and successful in spreading my gospel. This was the great business to which they were set apart, and this they faithfully accomplished. It may be added that this is the great end for which Christians are chosen. It is not to be idle, or useless, or simply to seek enjoyment. It is to do good, and to spread as far as possible the rich temporal and spiritual blessings which the gospel is fitted to confer on mankind. Your fruit should remain This probably means, 1st. That the effect of their labours would be permanent on mankind. Their efforts were not to be like those of false teachers, the result of whose labours soon vanish away (Acts 5:38,39), but their gospel was to spread--was to take a deep and permanent hold on men, and was ultimately to fill the world, Mt 16:18. The Saviour knew this, and never was a prediction more cheering for man or more certain in its fulfillment. 2nd. There is included, also, in this declaration the idea that their labours were to be unremitted. They were sent forth to be diligent in their work, and untiring in their efforts to spread the gospel, until the day of their death. Thus their fruit, the continued product or growth of religion in their souls, was to remain, or to be continually produced, until God should call them from their work. The Christian, and especially the Christian minister, is devoted to the Saviour for life. He is to toil without intermission, and without being weary of his work, till God shall call him home. The Saviour never called a disciple to serve him merely for a part of his life, nor to feel himself at liberty to relax his endeavours, nor to suppose himself to be a Christian when his religion produced no fruit. He that enlists under the banners of the Son of God does it for life. He that expects or desires to grow weary and cease to serve him, has never yet put on the Christian armour, or known anything of the grace of God. See Lk 9:62. That whosoever, &c. See Jn 15:7. (q) "Ye have not chosen me" 1Jn 4:10,19 (r) "ordained you" Eph 2:10 (s) "whatsoever you shall ask" Jn 15:7, 14:13 Verse 17. (r) "These things" Jn 15:12 Verse 18. If the world hate you. The friendship of the world they were not to expect, but they were not to be deterred from their work by its hatred. They had seen the example of Jesus. No opposition of the proud, the wealthy, the learned, or the men of power, no persecution or gibes, had deterred him from his work. Remembering this, and having his example steadily in the eye, they were to labour not less because wicked men should oppose and deride them. It is enough for the disciple to be as his Master, and the servant as his Lord, Mt 10:25. (u) "If the world hate you" 1Jn 3:13 Verse 19. If ye were of the world. If you were actuated by the principles of the world. If, like them, you were vain, earthly, sensual, given to pleasure, wealth, ambition, they would not oppose you. Because ye are not of the world. Because you are influenced by different principles from men of the world. You are actuated by the love of God and holiness; they by the love of sin. I have chosen you out of the world. I have, by choosing you to be my followers, separated you from their society, and placed you under the government of my holy laws. Therefore, &c. A Christian may esteem it as one evidence of his piety that he is hated by wicked men. Often most decided evidence is given that a man is the friend of God by the opposition excited against him by the profane, by Sabbath-breakers, and by the dissolute, 1Jn 3:13, Jn 7:7. (v) "therefore the world hateth you" Jn 17:14 Verse 20. Remember the word that I said, &c. At their first appointment to the apostolic office. See Mt 10:24, 25. (w) "Remember" Mt 10:24, Lk 6:40, Jn 13:16 (x) "if they have kept" Eze 3:7 Verse 21. My name's sake. On my account. Because you are my followers and possess my spirit. Jn 14:13. Because they know not him that sent me. They will not believe that God has sent me. They do not so understand his character, his justice, or his law, as to see that it was fit that he should send his Son to die. They are so opposed to it, so filled with pride and opposition to a plan of salvation that is so humbling to men, as to be resolved not to believe it, and thus they persecute me, and will also you. (y) "But all these things" Mt 10:22, 24:9 Verse 22. And spoken unto them. Declared unto them the will of God, and made known his requirements. Jesus had not less certainly shown by his own arguments that he was the Messiah than by his miracles. By both these kinds of proof their guilt was to be measured. See Jn 16:26. No small part of the gospel of John consists of arguments used by the Saviour to convince the Jews that he came from God. He here says if he had not used these arguments, and proved to them his divine mission, they had not had sin. Had not had sin. This is evidently to be understood of the particular sin of persecuting and rejecting him. Of this he was speaking; and though, if he had not come, they would have been guilty of many other sins, yet of this, their great crowning sin, they would not have been guilty. We may understand this, then, as teaching, 1st. That they would not have been guilty of this kind of sin. They would not have been chargeable with rejecting the signal grace of God if Jesus had not come and made an offer of mercy to them. 2nd. They would not have been guilty of the same degree of sin. The rejection of the Messiah was the crowning act of rebellion which brought down the vengeance of God, and led on their peculiar national calamities. By way of eminence, therefore, this might be called the sin--the peculiar sin of their age and nation. Comp. Mt 23:34-39, 27:25. And this shows us, what is so often taught in the Scriptures, that our guilt will be in proportion to the light that we possess and the mercies that we reject, Mt 11:20-24, Lk 12:47,48. If it was such a crime to reject the Saviour then, it is a crime now; and if the rejection of the Son of God brought such calamities on the Jewish nation, the same rejection will involve the sinner now in woe, and vengeance, and despair. No cloak. No covering, no excuse. The proof has been so clear that they cannot plead ignorance; it has been so often presented that they cannot allege that they had no opportunity of knowing it. It is still so with all sinners. (z) "If I had not come" Jn 9:41 (a) "but now " Jas 4:17 (2) "cloak" or, "excuse" Verse 23. He that hateth me, &c. To show them that this was no slight crime, he reminds them that a rejection of himself is also a rejection of God. Such is the union between them, that no one can hate the one without also hating the other. See Jn 5:19,20 Jn 14:7,9. Verse 24. The works which none other man did. The miracles of Jesus surpassed those of Moses and the prophets-- 1st. In their number. He healed great multitudes, and no small part of his life was occupied in doing good by miraculous power. 2nd. In their nature. They involved a greater exertion of power. He healed all forms of disease. He showed that his power was superior to all kinds of pain. He raised Lazarus after he had been four days dead. He probably refers also to the fact that he had performed miracles of a different kind from all the prophets. 3rd. He did all this by his own power; Moses and the prophets by the invoked power of God. Jesus spake and it was done, showing that he had power of himself to do more than all the ancient prophets had done. It may be added that his miracles were done in a short time. They were constant, rapid, continued, in all places. Wherever he was, he showed that he had this power, and in the short space of three years and a half it is probable that he wrought more miracles than are recorded of Moses and Elijah, and all the prophets put together. (b) "the works" Jn 7:31 Verse 25. In their law, Ps 35:19. All the Old Testament was sometimes called the law. The meaning here is that the same thing happened to him which did to the psalmist. The same words which David used respecting his enemies would express, also, the conduct of the Jews and their treatment of the Messiah. In both cases it was without cause. Jesus had broken no law, he had done no injury to his country or to any individual. It is still true that sinners hate him in the same way. He injures no one, but, amid all their hatred, he seeks their welfare; and, while they reject him in a manner for which they can give no reason in the day of judgment, he still follows them with mercies and entreats them to return to him. Who has ever had any reason to hate the Lord Jesus? What injury has he ever done to any one of the human race? What evil has he ever said or thought of any one of them? What cause or reason had the Jews for putting him to death? What reason has the sinner for hating him now? What reason for neglecting him? No one can give a reason for it that will satisfy his own conscience, none that has the least show of plausibility. Yet no being on earth has ever been more hated, despised, or neglected, and in every instance it has been "without a cause." Reader, do you hate him? If so, I ask you WHY? Wherein has he injured you? or why should you think or speak reproachfully of the benevolent and pure Redeemer? (c) "They hated me without cause" Ps 35:19, 69:4 Verse 26. (d) "Comforter is come" Jn 14:17 (e) "he shall testify of me" 1Jn 5:6 Verse 27. Ye also shall bear witness. You shall be witnesses to the world to urge on them the evidences that the Lord Jesus is the Messiah. Have been with me. They had for more than three years seen his works, and were therefore qualified to bear witness of his character and doctrines. From the beginning. From his entrance on the public work of the ministry, Mt 4:17-22. Comp. Acts 1:21,22. (f) "And ye also shall bear witness" Lk 24:48, Acts 2:32, 4:20,33 2Pet 1:16 (g) "ye have been with me from the beginning" 1Jn 1:2.
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Welcome to STEP Bible
From Tyndale House, Cambridge UK
Use the search box to find Bibles, commentaries, passages, search terms, etc. Here are some examples:
This shows how to quickly lookup a passage.
Looking up a passage in three different translations is also easy.
This asks STEP to search for the Greek word for 'brother' and show the results in the ESV.
This example runs both a 'Hebrew word search' and a 'Text' search and shows the results in both the NIV and ESV.
You can mix most searches. This finds any word translated as 'throne' in the Prophets and the New Testament, but only in verses concerning the topic 'David'. This excludes verses which refer to a 'throne' in other contexts.
Interlinear Hebrew & Greek is available for some translations with grammar (and more soon). To reverse the interlinear order, click on a version abbreviation under the verse number.
© Tyndale House, Cambridge, UK - 2018