Joh 14-16 | Barnes | STEP | Verse 1. Let not your heart be troubled . The disciples had been greatly distressed at what Jesus had said about leaving them. Comp. . Perhaps they had indicated their distress to him in some manner by their countenance or their expressions, and he proceeds now to administer to them such consolations as their circumstances made proper. The discourse in this chapter was delivered, doubtless, while they were sitting at the table partaking of the Supper ( ); that in the two following chapters, and the prayer in the 17th chapter, were while they were on their way to the Mount of Olives. There is nowhere to be found a discourse so beautiful, so tender, so full of weighty thoughts, and so adapted to produce comfort, as that which occurs in these three chapters of John. It is the consolatory part of our religion, where Christ brings to bear on the mind full of anxiety, and perplexity, and care, the tender and inimitably beautiful truths of his gospel--truths fitted to allay every fear, silence every murmur, and give every needed consolation to the soul. In the case of the disciples there was much to trouble them. They were about to part with their beloved, tender friend. They were to be left alone to meet persecutions and trials. They were without wealth, without friends, without honours. And it is not improbable that they felt that his death would demolish all their schemes, for they had not yet fully learned the doctrine that the Messiah must suffer and die, . Ye believe in God . This may be read either in the indicative mood or the imperative. Probably it should be read in the imperative--"Believe on God, and believe on me." If there were no other reason for it, this is sufficient, that there was no more evidence that they did believe in God than that they believed in Jesus. All the ancient versions except the Latin read it thus. The Saviour told them that their consolation was to be found at this time in confidence in God and in him; and he intimated what he had so often told them and the Jews, that there was an indissoluble union between him and the Father. This union he takes occasion to explain to them more fully, . Believe in . Put confidence in, rely on for support and consolation. (a) "Let not" (b) "believe also"

John 14

Verse 1. Let not your heart be troubled. The disciples had been greatly distressed at what Jesus had said about leaving them. Comp. Jn 16:6, 22. Perhaps they had indicated their distress to him in some manner by their countenance or their expressions, and he proceeds now to administer to them such consolations as their circumstances made proper. The discourse in this chapter was delivered, doubtless, while they were sitting at the table partaking of the Supper (Jn 16:33); that in the two following chapters, and the prayer in the 17th chapter, were while they were on their way to the Mount of Olives. There is nowhere to be found a discourse so beautiful, so tender, so full of weighty thoughts, and so adapted to produce comfort, as that which occurs in these three chapters of John. It is the consolatory part of our religion, where Christ brings to bear on the mind full of anxiety, and perplexity, and care, the tender and inimitably beautiful truths of his gospel--truths fitted to allay every fear, silence every murmur, and give every needed consolation to the soul. In the case of the disciples there was much to trouble them. They were about to part with their beloved, tender friend. They were to be left alone to meet persecutions and trials. They were without wealth, without friends, without honours. And it is not improbable that they felt that his death would demolish all their schemes, for they had not yet fully learned the doctrine that the Messiah must suffer and die, Lk 24:21.

Ye believe in God. This may be read either in the indicative mood or the imperative. Probably it should be read in the imperative--"Believe on God, and believe on me." If there were no other reason for it, this is sufficient, that there was no more evidence that they did believe in God than that they believed in Jesus. All the ancient versions except the Latin read it thus. The Saviour told them that their consolation was to be found at this time in confidence in God and in him; and he intimated what he had so often told them and the Jews, that there was an indissoluble union between him and the Father. This union he takes occasion to explain to them more fully, Jn 13:7-12.

Believe in. Put confidence in, rely on for support and consolation.

(a) "Let not" Isa 43:1,2, 14:27, 2Thes 2:2 (b) "believe also" Isa 12:2,3, Eph 1:12,13, 1Pet 1:21 Verses 2,3. In my Father's house. Most interpreters understand this of heaven, as the peculiar dwelling-place or palace of God; but it may include the universe, as the abode of the omnipresent God.

Are many mansions. The word rendered mansions means either the act of dwelling in any place (Jn 14:23), "we will make our abode with him"), or it means the place where one dwells. It is taken from the verb to remain, and signifies the place where one dwells or remains. It is applied by the Greek writers to the tents or temporary habitations which soldiers pitch in their marches. It denotes a dwelling of less permanency than the word house. It is commonly understood as affirming that in heaven there is ample room to receive all who will come; that therefore the disciples might be sure that they would not be excluded. Some have understood it as affirming that there will be different grades in the joys of heaven; that some of the mansions of the saints will be nearer to God than others, agreeably to 1Cor 15:40,41. But perhaps this passage may have a meaning which has not occurred to interpreters. Jesus was consoling his disciples, who were affected with grief at the idea of his separation. To comfort them he addresses them in this language:

"The universe is the dwelling-place of my Father. All

is his house. Whether on earth or in heaven, we

are still in his habitation. In that vast abode of

God there are many mansions. The earth is one of them,

heaven is another. Whether here or there, we are still

in the house, in one of the mansions of our Father, in

one of the apartments of his vast abode. This we

ought continually to feel, and to rejoice that we are

permitted to occupy any part of his dwelling-place.

Nor does it differ much whether we are in this mansion

or another. It should not be a matter of grief when we

are called to pass from one part of this vast habitation

of God to another. I am indeed about to leave you, but I

am going only to another part of the vast dwelling-place

of God. I shall still be in the same universal habitation

with you; still in the house of the same God; and am going

for an important purpose--to fit up another abode for

your eternal dwelling."

If this be the meaning, then there is in the discourse true consolation. We see that the death of a Christian is not to be dreaded, nor is it an event over which we should immoderately weep. It is but removing from one apartment of God's universal dwelling--place to another--one where we shall still be in his house, and still feel the same interest in all that pertains to his kingdom. And especially the removal of the Saviour from the earth was an event over which Christians should rejoice, for he is still in the house of God, and still preparing mansions of rest for his people.

If it were not so, &c. "I have concealed from you no truth. You have been

cherishing this hope of a future abode with God.

Had it been ill founded I would have told you plainly,

as I have told you other things. Had any of you been

deceived, as Judas was, I would have made it known to

you, as I did to him."

I go to prepare a place for you. By his going is meant his death and ascent to heaven. The figure here is taken from one who is on a journey, who goes before his companions to provide a place to lodge in, and to make the necessary preparations for their entertainment. It evidently means that he, by the work he was yet to perform in heaven, would secure their admission there, and obtain for them the blessings of eternal life. That work would consist mainly in his intercession, Heb 10:12, 13, 19-22, 7:25-27, 4:14, 16.

That where I am. This language could be used by no one who was not then in the place of which he was speaking, and it is just such language as one would naturally use who was both God and man --in reference to his human nature, speaking of his going to his Father; and in reference to his divine nature, speaking as if he was then with God.

Ye may be also. This was language eminently fitted to comfort them. Though about to leave them, yet he would not always be absent. He would come again at the day of judgment and gather all his friends to himself, and they should be ever with him, He 9:28. So shall all Christians be with him. And so, when we part with a beloved Christian friend by death, we may feel assured that the separation will not be eternal. We shall meet again, and dwell in a place where there shall be no more separation and no more tears.

(c) "I go" He 6:20, 9:8,24, Rev 21:2 (d) "prepare a place for you" He 9:28 (e) "where I am" Jn 12:26, 17:24, 1Thes 4:17 Verse 4. Whither I go ye know. He had so often told them that he was to die, and rise, and ascend to heaven, that they could not but understand it, Mt 16:21, Lk 9:22, 18:31, 32.

The way ye know. That is, the way that leads to the dwelling-place to which he was going. The way which they were to tread was to obey his precepts, imitate his example, and follow him, Jn 14:6. Verse 5. We know not whither thou goest. Though Jesus had so often told them of his approaching death and resurrection, yet it seems they did not understand him, nor did they fully comprehend him until after his resurrection. See Lk 24:21. They entertained the common notions of a temporal kingdom; they supposed still that he was to be an earthly prince and leader, and they did not comprehend the reason why he should die. Thomas confessed his ignorance, and the Saviour again patiently explained his meaning. All this shows the difficulty of believing when the mind is full of prejudice and of contrary opinions. Had Thomas laid aside his previous opinions--had he been willing to receive the truth as Jesus plainly spoke it, there would have been no difficulty. Faith would have been an easy and natural exercise of the mind. And so with the sinner. If he were willing to receive the plain and unequivocal doctrines of the Bible, there would be no difficulty; but his mind is full of opposite opinions and plans, occupied with errors and vanities, and these are the reasons, and the only reasons, why he is not a Christian. Yet who would say that, after the plain instructions of Jesus, Thomas might not have understood him? And who will dare to say that any sinner may not lay aside his prejudices and improper views, and receive the plain and simple teaching of the Bible? Verse 6. I am the way. See Isa 35:8. By this is meant, doubtless, that they and all others were to have access to God only by obeying the instructions, imitating the example, and depending on the merits of the Lord Jesus Christ. He was the leader in the road, the guide to the wandering, the teacher of the ignorant, and the example to all. See Jn 6:68: "Thou hast the words of eternal life;" 1Pet 2:21. "Christ--suffered for us, leaving us an example that ye should follow his steps;" Heb 9:8, 9.

The truth. The source of truth, or he who originates and communicates truth for the salvation of men. Truth is a representation of things as they are. The life, the purity, and the teaching of Jesus Christ was the most complete and perfect representation of the things of the eternal world that has been or can be presented to man. The ceremonies of the Jews were shadows; the life of Jesus was the truth. The opinions of men are fancy, but the doctrines of Jesus were nothing more than a representation of facts as they exist in the government of God. It is implied in this, also, that Jesus was the fountain of all truth; that by his inspiration the prophets spoke, and that by him all truth is communicated to men. Jn 1:17.

The life. See Jn 11:25, Jn 1:4.

No man cometh to the Father but by me. To come to the Father is to obtain his favour, to have access to his throne by prayer, and finally to enter his kingdom. No man can obtain any of these things except by the merits of the Lord Jesus Christ. By coming by him is meant coming in his name and depending on his merits. We are ignorant, and he alone can guide us. We are sinful, and it is only by his merits that we can be pardoned. We are blind, and he only can enlighten us. God has appointed him as the Mediator, and has ordained that all blessings shall descend to this world through him. Hence he has put the world under his control; has given the affairs of men into his hand, and has appointed him to dispense whatever may be necessary for our peace, pardon, and salvation, Acts 4:22, 5:31.

(f) "the way" Isa 35:8,9, Jn 10:9, Heb 10:19,20 (g) "the truth" Jn 1:17, 15:1 (h) "the life" Jn 1:4, 11:25 (i) "no man" Acts 4:12 Verse 7. If ye had known me. By this Jesus does not intend to say that they were not truly his disciples, but that they had not a full and accurate knowledge of his character and designs. They still retained, to a large extent, the Jewish notions respecting a temporal Messiah, and did not fully understand that he was to die and be raised from the dead.

Ye should have known my Father also. You would have known the counsels and designs of my Father respecting my death and resurrection. If you had been divested of your Jewish prejudices about the Messiah, if you had understood that it was proper for me to die, you would also have understood the purposes and plans of God in my death; and, knowing that, you would have seen that it was wise and best. We see here that a correct knowledge of the character and work of Christ is the same as a correct knowledge of the counsels and plans of God; and we see, also, that the reasons why we have not such a knowledge are our previous prejudices and erroneous views.

From henceforth. From this time. From my death and resurrection you shall understand the plans and counsels of God.

Ye know him. You shall have just views of his plans and designs.

Have seen him. That is, they had seen Jesus Christ, his image, and the brightness of his glory (Heb 1:3), which was the same as having seen the Father, Jn 14:9. Verse 8. Lord, show us the Father. Philip here referred to some outward and visible manifestation of God. God had manifested himself in various ways to the prophets and saints of old, and Philip affirmed that if some such manifestation should be made to them they would be satisfied. It was right to desire evidence that Jesus was the Messiah, but such evidence had been afforded abundantly in the miracles and teaching of Jesus, and that should have sufficed them. Verse 9. So long time. For more than three years Jesus had been with them. He had raised the dead, cast out devils, healed the sick, done those things which no one could have done who had not come from God. In that time they had had full opportunity to learn his character and his mission from God. Nor was it needful, after so many proofs of his divine mission, that God should visibly manifest himself to them in order that they might be convinced that he came from him.

He that hath seen me. He that has seen my works, heard my doctrines, and understood my character. He that has given proper attention to the proofs that I have afforded that I came from God.

Hath seen the Father. The word Father in these passages seems to be used with reference to the divine nature, or to God represented as a Father, and not particularly to the distinction in the Trinity of Father and Son. The idea is that God, as God, or as a Father, had been manifested in the incarnation, the works, and the teachings of Christ, so that they who had seen and heard him might be said to have had a real view of God. When Jesus says, "hath seen the Father," this cannot refer to the essence or substance of God, for he is invisible, and in that respect no man has seen God at any time. All that is meant when it is said that God is seen, is that some manifestation of him has been made, or some such exhibition as that we may learn his character, his will, and his plans. In this case it cannot mean that he that had seen Jesus with the bodily eyes had in the same sense seen God; but he that had been a witness of his miracles and of his transfiguration--that had heard his doctrines and studied his character --had had full evidence of his divine mission, and of the will and purpose of the Father in sending him. The knowledge of the Son was itself, of course, the knowledge of the Father. There was such an intimate union in their nature and design that he who understood the one understood also the other. Mt 11:27 Lk 10:22; Jn 1:18.

(k) "he that hath seen me" Col 1:15 Verse 10. I am in the Father. Jn 10:38.

The words that I speak, &c. Jn 7:16 Jn 7:17.

The Father that dwelleth in me. Literally, "The Father remaining in me." This denotes most intimate union, so that the works which Jesus did might be said to be done by the Father. It implies a more intimate union than can subsist between a mere man and God. Had Jesus been a mere man, like the prophets, he would have said, "The Father who sent or commissioned me doeth the works;" but here there is reference, doubtless, to that mysterious and peculiar union which subsists between the Father and the Son.

He doeth the works. The miracles which had been wrought by Jesus. The Father could be said to do them on account of the intimate union between him and the Son. See Jn 5:17, 19, 36, 10: 30. Verse 11. Believe me, &c. Believe my declarations that I am in the Father, &c. There were two grounds on which they might believe; one was his own testimony, the other was his works.

Or else. If credit is not given to my words, let there be to my miracles.

For the very works' sake. On account of the works; or, be convinced by the miracles themselves. Either his own testimony was sufficient to convince them, or the many miracles which he had wrought in healing the sick, raising the dead, &c. Verse 12. He that believeth on me. This promise had doubtless peculiar reference to the apostles themselves. They were full of grief at his departure, and Jesus, in order to console them directed them to the great honour which was to be conferred on them, and to the assurance that God would not leave them, but would attend them in their ministry with the demonstrations of his mighty power. It cannot be understood of all his followers, for the circumstances of the promise do not require us to understand it thus, and it has not been a matter of fact that all Christians have possessed power to do greater works than the Lord Jesus. It is a general promise that greater works than he performed should be done by his followers, without specifying that all his followers would be instrumental in doing them.

The works that I do. The miracles of healing the sick, raising the dead, &c. This was done by the apostles in many instances. See Acts 5:15, 19:12, 13:11, 5:1-10.

Greater works than these shall he do. Interpreters have been at a loss in what way to understand this. The most probable meaning of the passage is the following: The word "greater" cannot refer to the miracles themselves, for the works of the apostles did not exceed those of Jesus in power. No higher exertion of power was put forth, or could be, than raising the dead. But, though not greater in themselves considered, yet they were greater in their effects. They made a deeper impression on mankind. They were attended with more extensive results. They were the means of the conversion of more sinners. The works of Jesus were confined to Judea. They were seen by few. The works of the apostles were witnessed by many nations, and the effect of their miracles and preaching was that thousands from among the Jews and Gentiles were converted to the Christian faith. The word greater here is used, therefore, not to denote the absolute exertion of power, but the effect which the miracles would have on mankind. The word "works" here probably denotes not merely miracles, but all things that the apostles did that made an impression on mankind, including their travels, their labours, their doctrine, &c.

Because I go unto my Father. He would there intercede for them, and especially by his going to the Father the Holy Spirit would be sent down to attend them in their ministry, Jn 14:26, 28, 16:7-14. See Mt 28:18. By his going to the Father is particularly denoted his exaltation to heaven, and his being placed as head over all things to his church, Eph 1:20-23, Php 2:9-11. By his being exalted there the Holy Spirit was given (Jn 16:7), and by his power thus put forth the Gentiles were brought to hear and obey the gospel.

(l) "He that believeth on me" Mt 21:21 Verse 13. Whatsoever ye shall ask. This promise referred particularly to the apostles in their work of spreading the gospel; it is, however, true of all Christians, if what they ask is in faith, and according to the will of God, Jas 1:6, 1Jn 5:14.

In my name. This is equivalent to saying on my account, or for my sake. If a man who has money in a bank authorizes us to draw it, we are said to do it in his name. If a son authorizes us to apply to his father for aid because we are his friends, we do it in the name of the son, and the favour will be bestowed on us from the regard which the parent has to his son, and through him to all his friends. So we are permitted to apply to God in the name of his Son Jesus Christ, because God is in him well pleased (Mt 3:17), and because we are the friends of his Son he answers our requests. Though we are undeserving, yet he loves us on account of his Son, and because he sees in us his image. No privilege is greater than that of approaching God in the name of his Son; no blessings of salvation can be conferred on any who do not come in his name.

That will I do. Being exalted, he will be possessed of all power in heaven and earth (Mt 28:18), and he therefore could fulfil all their desires.

That the Father may be glorified in the Son.

Mt 13:31

(m) "And whatsoever" 1Jn 5:14 Verse 15. If ye love me. Do not show your love by grief at my departure merely, or by profession, but by obedience.

Keep my commandments. This is the only proper evidence of love to Jesus, for mere profession is no proof of love; but that love for him which leads us to do all his will, to love each other, to deny ourselves, to take up our cross, and to follow him through evil report and through good report, is true attachment. The evidence which we have that a child loves its parents is when that child is willing, without hesitation, gainsaying, or murmuring, to do all that the parent requires him to do. So the disciples of Christ are required to show that they are attached to him supremely by yielding to all his requirements, and by patiently doing his will in the face of ridicule and opposition, 1Jn 5:2,3.

(n) "If ye love me" Jn 15:10,14, 14:21,23, 1Jn 5:3 Verse 16. I will pray the Father. This refers to his intercession after his death and ascension to heaven, for this prayer was to be connected with their keeping his commandments. In what way he makes intercession in heaven for his people we do not know. The fact, however, is clearly made known, Rom 8:34, Heb 4:14, 15, 7:25. It is as the result of his intercession in heaven that we obtain all our blessings, and it is through him that our prayers are to be presented and made efficacious before God.

Another Comforter. Jesus had been to them a counsellor, a guide, a friend, while he was with them. He had instructed them, had borne with their prejudices and ignorance, and had administered consolation to them in the times of despondency. But he was about to leave them now to go alone into an unfriendly world. The other Comforter was to be given as a compensation for his absence, or to perform the offices toward them which he would have done if he had remained personally with them. And from this we may learn, in part, what is the office of the Spirit. It is to furnish to all Christians the instruction and consolation which would be given by the personal presence of Jesus, Jn 16:14. To the apostles it was particularly to inspire them with the knowledge of all truth, Jn 14:26, 15:26. Besides this, he came to convince men of sin. Jn 16:8-11. It was proper that such an agent should be sent into the world--

1st. Because it was a part of the plan that Jesus should ascend to heaven after his death.

2nd. Unless some heavenly agent should be sent to carry forward the work of salvation, man would reject it and perish.

3rd. Jesus could not be personally and bodily present in all places with the vast multitudes who should believe on him. The Holy Spirit is omnipresent, and can reach them all. Jn 16:7.

4th. It was manifestly a part of the plan of redemption that each of the persons of the Trinity should perform his appropriate work--the Father in sending his Son, the Son in making atonement and interceding, and the Spirit in applying the work to the hearts of men.

The word translated Comforter is used in the New Testament five times. In four instances it is applied to the Holy Spirit-- Jn 14:16, 26, 15:26, 16:7. In the other instance it is applied to the Lord Jesus--1Jn 2:1: "We have an advocate (Paraclete -- Comforter) with the Father, Jesus Christ the righteous."

It is used, therefore, only by John. The verb from which it is taken has many significations. Its proper meaning is to call one to us (Acts 27:20); then to call one to aid us, as an advocate in a court; then to exhort or entreat, to pray or implore, as an advocate does, and to comfort or console, by suggesting reasons or arguments for consolation. The word "comforter" is frequently used by Greek writers to denote an advocate in a court; one who intercedes; a monitor, a teacher, an assistant, a helper. It is somewhat difficult, therefore, to fix the precise meaning of the word. It may be translated either advocate, monitor, teacher, or helper. What the office of the Holy Spirit in this respect is, is to be learned from what we are elsewhere told he does. We learn particularly from the accounts that our Saviour gives of his work that that office was,

1st. To comfort the disciples; to be with them in his absence and to supply his place; and this is properly expressed by the word Comforter.

2nd. To teach them, or remind them of truth; and this might be expressed by the word monitor or teacher, Jn 14:26 Jn 15:26, 27.

3rd. To aid them in their work; to advocate their cause, or to assist them in advocating the cause of religion in the world, and in bringing sinners to repentance; and this may be expressed by the word advocate, Jn 16:7-13. It was also by the Spirit that they were enabled to stand before kings and magistrates, and boldly to speak in the name of Jesus, Mt 10:20. These seem to comprise all the meanings of the word in the New Testament, but no single word in our language expresses fully the sense of the original.

That he may abide with you for ever. Not that he should remain with you for a few years, as I have done, and then leave you, but be with you in all places to the close of your life. He shall be your constant guide and attendant.

(o) "another Comforter" Jn 15:26 Verse 17. The Spirit of truth. He is thus called here because he would teach them the truth, or would guide them into all truth, Jn 16:13. He would keep them from all error, and teach them the truth, which, either by writing or preaching, they were to communicate to others.

The world. The term world is often used to denote all who are entirely under the influence of the things of this world --pride, ambition, and pleasure; all who are not Christians, and especially all who are addicted to gross vices and pursuits, 1Cor 1:21, 11:32; Jn 12:31, 2Cor 4:4.

Cannot receive. Cannot admit as a teacher or comforter, or cannot receive in his offices of enlightening and purifying. The reason why they could not do this is immediately added.

Because it seeth him not. The men of the world are under the influence of the senses. They walk by sight, and not by faith. Hence what they cannot perceive by their senses, what does not gratify their sight, or taste, or feeling, makes no impression on them. As they cannot see the operations of the Spirit (Jn 3:8), they judge that all that is said of his influence is delusive, and hence they cannot receive him. They have an erroneous mode of judging of what is for the welfare of man.

Neither knoweth him. To know, in the Scriptures, often means more than the act of the mind in simply understanding a thing. It denotes every act or emotion of the mind that is requisite in receiving the proper impression of a truth. Hence it often includes the idea of approbation, of love, of cordial feeling, Ps 1:6; Ps 37:18, 138:6, Nah 1:7, 2Ti 2:19. In this place it means the approbation of the heart; and as the people of the world do not approve of or desire the aid of the Spirit, so it is said they cannot receive him. They have no love for him, and they reject him. Men often consider his work in the conversion of sinners and in revivals as delusion. They love the world so much that they cannot understand his work or embrace him.

He dwelleth in you. The Spirit dwells in Christians by his sacred influences. There is no personal union, no physical indwelling, for God is essentially present in one place as much as in another; but he works in us repentance, peace, joy, meekness, &c. He teaches us, guides us, and comforts us. Gal 5:22-24. Thus he is said to dwell in us when we are made pure, peaceable, holy, humble; when we become like him, and cherish his sacred influences. The word "dwelleth" means to remain with them. Jesus was to be taken away, but the Spirit would remain. It is also implied that they would know his presence, and have assurance that they were under his guidance. This was true of the apostles as inspired men, and it is true of all Christians that by ascertaining that they have the graces of the Spirits--joy, peace, long-suffering, &c.--they know that they are the children of God, 1Jn 3:24, 5:10.

(q) "and shall be in you" Rom 8:9, 1Jn 2:27 Verse 18. Comfortless. Greek, orphans. Jesus here addresses them as children, Jn 13:33. He says that he would show them the kindness of a parent, and, though he was going away, he would provide for their future welfare. And even while he was absent, yet they would sustain to him still the relation of children. Though he was to die, yet he would live again; though absent in body, yet he would be present with them by his Spirit; though he was to go away to heaven, yet he would return again to them. See Jn 14:3.

(1) "comfortless" or, "orphans" (r) "I will come to you" Jn 14:3,28. Verse 19. A little while. This was the day before his death.

Seeth me no more. No more until the day of judgment. The men of the world would not see him visibly, and they had not the eye of faith to discern him.

But ye see me. Ye shall continue to see me by faith, even when the world cannot. You will continue to see me by the eye of faith as still your gracious Saviour and Friend.

Because I live. Though the Saviour was about to die, yet was he also about to be raised from the dead. He was to continue to live, and though absent from them, yet he would feel the same interest in their welfare as when he was with them on earth. This expression does not refer particularly to his resurrection, but his continuing to live. He had a nature which could not die. As Mediator also he would be raised and continue to live; and he would have both power and inclination to give them also life, to defend them, and bring them with him.

Ye shall live also. This doubtless refers to their future life. And we learn from this,

1st. That the life of the Christian depends on that of Christ, They are united; and if they were separated, the Christian could neither enjoy spiritual life here nor eternal joy hereafter.

2nd. The fact that Jesus lives is a pledge that all who believe in him shall be saved. He has power over all our spiritual foes, and he can deliver us from the hands of our enemies, and from all temptations and trials.

(s) "because I live" Heb 7:25 Verse 20. At that day. In the time when my life shall be fully manifested to you, and you shall receive the assurance that I live. This refers to the time after his resurrection, and to the manifestations which in various ways he would make that he was alive.

That I am in my Father, &c. That we are most intimately and indissolubly united. Jn 10:38.

Ye in me. That there is a union between us which can never be severed. Jn 15:1, also Jn 15:2-7. Verse 21. He that hath, &c. This intimate union is farther manifested by these facts:

1st. That true love to Jesus will produce obedience. See Jn 14:15.

2nd. That those who love him will be loved of the Father, showing that there is a union between the Father and the Son.

3rd. That Jesus also will love them, evincing still the same union. Religion is love. The love of one holy being or object is the love of all. The kingdom of God is one. His people, though called by different names, are one. They are united to each other and to God, and the bond which unites the whole kingdom in one is love.

Will manifest myself to him. To manifest is to show, to make appear, to place before the eyes so that an object may be seen. This means that Jesus would so show himself to his followers that they should see and know that he was their Saviour. In what way this is done, see Jn 14:23.

(t) "He that hath" Jn 14:15,23 Verse 22. Judas saith unto him. This was the same as Lebbeus or Thaddeus. See Mt 10:3. He was the brother of James, and the author of the Epistle of Jude.

How is it, &c. Probably Judas thought that he spake only of his resurrection, and he did not readily see how it could be that he could show himself to them, and not be seen also by others.

(u) Lk 6:16 Verse 23. Will keep my words. See Jn 14:15.

We will come to him. We will come to him with the manifestation of pardon, peace of conscience, and joy in the Holy Ghost. It means that God will manifest himself to the soul as a Father and Friend; that Jesus will manifest himself as a Saviour; that is, that there will be shed abroad in the heart just views and proper feelings toward God and Christ. The Christian will rejoice in the perfections of God and of Christ, and will delight to contemplate the glories of a present Saviour. The condition of a sinner is represented as one who has gone astray from God, and from whom God has withdrawn, Ps 58:3, Prov 27:10 Eze 14:11. He is alienated from God, Eph 2:12, Is 1:4, Eph 4:18 Col 1:21. Religion is represented as God returning to the soul, and manifesting himself as reconciled through Jesus Christ, 2Cor 5:18; Col 1:21.

Make our abode. This is a figurative expression implying that God and Christ would manifest themselves in no temporary way, but that it would be the privilege of Christians to enjoy their presence continually. They would take up their residence in the heart as their dwelling-place, as a temple fit for their abode. See 1Cor 3:16: "Ye are the temple of God;" Jn 14:19: "Your body is the temple of the Holy Ghost;" 2Cor 6:16: "Ye are the temple of the living God." This does not mean that there is any personal union between Christians and God--that there is any peculiar indwelling of the essence of God in us-- for God is essentially present in all places in the same way; but it is a figurative mode of speaking, denoting that the Christian is under the influence of God; that he rejoices in his presence, and that he has the views, the feelings, the joys which God produces in a redeemed soul, and with which he is pleased.

(v) "and we will come into him" 1Jn 2:24, Rev 3:20 Verse 24. The word which you hear is not mine. Jn 5:19, Jn 7:16. Verse 25. Have I spoken. For your consolation and guidance. But, though he had said so many things to console them, yet the Spirit would be given also as their Comforter and Guide. Verse 26. Will send in my name. On my account. To perfect my work. To execute it as I would in applying it to the hearts of men. See Jn 14:13.

Shall teach you all things. All things which it was needful for them to understand in the apostolic office, and particularly those things which they were not prepared then to hear or could not then understand. See Jn 16:12. Comp. Mt 10:19, Mt 10:20. This was a full promise that they would be inspired, and that in organizing the church, and in recording the truths necessary for its edification, they would be under the infallible guidance of the Holy Ghost.

Bring all things to your remembrance. This probably refers to two things:

1st. He would seasonably remind them of the sayings of Jesus, which they might otherwise have forgotten. In the organization of the church, and in composing the sacred history, he would preside over their memories, and recall such truths and doctrines as were necessary either for their comfort or the edification of his people. Amid the multitude of things which Jesus spake during a ministry of more than three years, it was to be expected that many things which he had uttered, that would be important for the edification of the church, would be forgotten. We see, hence, the nature of their inspiration. The Holy Spirit made use of their memories, and doubtless of all their natural faculties. He so presided over their memories as to recall what they had forgotten, and then it was recorded as a thing which they distinctly remembered, in the same way as we remember a thing which would have been forgotten had not some friend recalled it to our recollection.

2nd. The Holy Spirit would teach them the meaning of those things which the Saviour had spoken. Thus they did not understand that he ought to be put to death till after his resurrection, though he had repeatedly told them of it, Lk 24:21, 25, 26. So they did not till then understand that the gospel was to be preached to the Gentiles, though this was also declared before. Comp. Mt 4:15,16; 12:21, with Acts 10:44-48.

(w) "but the Comforter" Jn 16:23, 1Jn 2:20,27 Verse 27. Peace I leave with you. This was a common form of benediction among the Jews. Mt 10:13. It is the invocation of the blessings of peace and happiness. In this place it was, however, much more than a mere form or an empty wish. It came from Him who had power to make peace and to confer it on all, Eph 2:15. It refers here particularly to the consolations which he gave to his disciples in view of his approaching death. He had exhorted them not to be troubled (Jn 14:1), and he had stated reasons why they should not be. He explained to them why he was about to leave them; he promised them that he would return; he assured them that the Holy Ghost would come to comfort, teach, and guide them. By all these truths and promises he provided for their peace in the time of his approaching departure. But the expression refers also, doubtless, to the peace which is given to all who love the Saviour. They are by nature enmity against God, Rom 7:7. Their minds are like the troubled sea, which cannot rest, whose waters cast up mire and dirt, Isa 57:20. They were at war with conscience, with the law and perfections of God, and with all the truths of religion. Their state after conversion is described as a state of peace. They are reconciled to God; they acquiesce in all his claims; and they have a joy which the world knows not in the word, the promises, the law, and the perfections of God, in the plan of salvation, and in the hopes of eternal life. See Rom 1:7, 5:1, 8:6, 14:7, Gal 5:22, Eph 2:17, 6:15, Php 4:7, Col 3:15.

My peace. Such as I only can impart. The peculiar peace which my religion is fitted to impart.

Not as the world.

1st. Not as the objects which men commonly pursue-- pleasure, fame, wealth. They leave care, anxiety, remorse. They do not meet the desires of the immortal mind, and they are incapable of affording that peace which the soul needs.

2nd. Not as the men of the world give. They salute you with empty and flattering words, but their professed friendship is often feigned and has no sincerity. You cannot be sure that they are sincere, but I am.

3rd. Not as systems of philosophy and false religion give. They profess to give peace, but it is not real. It does not still the voice of conscience; it does not take away sin; it does not reconcile the soul to God.

4th. My peace is such as meets all the wants of the soul, silences the alarms of conscience, is fixed and sure amid all external changes, and will abide in the hour of death and for ever. How desirable, in a world of anxiety and care, to possess this peace! and how should all who have it not, seek that which the world can neither give nor take away!

Neither let it be afraid. Of any pain, persecutions, or trials. You have a Friend who will never leave you; a peace that shall always attend you. See Jn 14:1.

(y) "Peace" Eph 2:14-17, Php 4:7 Verse 28. Ye have heard, &c. Jn 14:2,3.

If ye loved me. The expression is not to be construed as if they had then no love to him, for they evidently had; but they had also low views of him as the Messiah; they had many Jewish prejudices, and they were slow to believe his plain and positive declarations. This is the slight and tender reproof of a friend, meaning manifestly if you had proper love for me; if you had the highest views of my character and work; if you would lay aside your Jewish prejudices, and put entire, implicit confidence in what I say.

Ye would rejoice. Instead of grieving, you would rejoice in the completion of the plan which requires me to return to heaven, that greater blessings may descend on you by the influences of the Holy Spirit.

Unto the Father. To heaven; to the immediate presence of God, from whom all the blessings of redemption are to descend.

For my Father is greater than I. The object of Jesus here is not to compare his nature with that of the Father, but his condition. Ye would rejoice that I am to leave this state of suffering and humiliation, and resume that glory which I had with the Father before the world was. You ought to rejoice at my exaltation to bliss and glory with the Father (Professor Stuart). The object of this expression is to console the disciples in view of his absence. This he does by saying that if he goes away, the Holy Spirit will descend, and great success will attend the preaching of the gospel, Jn 16:7-10. In the plan of salvation the Father is represented as giving the Son, the Holy Spirit, and the various blessings of the gospel. As the Appointer, the Giver, the Originator, he may be represented as in office superior to the Son and the Holy Spirit. The discourse has no reference, manifestly, to the nature of Christ, and cannot therefore be adduced to prove that he is not divine. Its whole connection demands that we interpret it as relating solely to the imparting of the blessings connected with redemption, in which the Son is represented all along as having been sent or given, and in this respect as sustaining a relation subordinate to the Father.

(z) "I go to the Father" Jn 14:12 (a) "for my Father is greater" 1Cor 15:27,28 Verse 29. Before it come to pass. Before my death, resurrection, and ascension.

Ye might believe. Ye might be confirmed or strengthened in faith by the evidence which I gave that I came from God--the power of foretelling future events. Verse 30. Will not talk much. The time of my death draws nigh. It occurred the next day.

The prince of this world. Jn 12:31.

Cometh. Satan is represented as approaching him to try him in his sufferings, and it is commonly supposed that no small part of the pain endured in the garden of Gethsemane was from some dreadful conflict with the great enemy of man. See Lk 22:53: "This is your hour and the power of darkness." Comp. Lk 4:13.

Hath nothing in me. There is in me no principle or feeling that accords with his, and nothing, therefore, by which he can prevail. Temptation has only power because there are some principles in us which accord with the designs of the tempter, and which may be excited by presenting corresponding objects till our virtue be overcome. Where there is no such propensity, temptation has no power. As the principles of Jesus were wholly on the side of virtue, the meaning here may be that, though he had the natural appetites of man, his virtue was so supreme that Satan "had nothing in him" which could constitute any danger that he would be led into sin, and that there was no fear of the result of the conflict before him.

(b) "prince of this world" Jn 16:11, Eph 2:2 (c) "hath nothing in me" 2Cor 5:21, He 4:15, 1Jn 3:5 Verse 31. That the world may know that I love the Father. That it might not be alleged that his virtue had not been subjected to trial. It was subjected. He was tempted in all points like as we are, yet without sin, Heb 4:15. He passed through the severest forms of temptation, that it might be seen and known that his holiness was proof to all trial, and that human nature might be so pure as to resist all forms of temptation. This will be the case with all the saints in heaven, and it was the case with Jesus on earth.

Even so I do. In all things he obeyed; and he showed that, in the face of calamities, persecutions, and temptations, he was still disposed to obey his Father. This he did that the world might know that he loved the Father. So should we bear trials and resist temptation; and so, through persecution and calamity, should we show that we are actuated by the love of God.

Arise, let us go hence. It has been commonly supposed that Jesus and the apostles now rose from the paschal supper and went to the Mount of Olives, and that the remainder of the discourse in chapters 15-16, together with the prayer in chapter 17, was delivered while on the way to the garden of Gethsemane; but some have supposed that they merely rose from the table, and that the discourse was finished before they left the room. The former is the more correct opinion. It was now probably toward midnight, and the moon was at the full, and the scene was one, therefore, of great interest and tenderness. Jesus, with a little band, was himself about to die, and he went forth in the stillness of the night, counselling his little company in regard to their duties and dangers, and invoking the protection and blessing of God his Father to attend, to sanctify, and guide them in the arduous labours, the toils, and the persecutions they were yet to endure, chapter 17.

(d) "as the Father gave me commandment" Ps 40:8, Php 2:8

John 15

Verse 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?

(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.

John 16

Verse 1. These things. The things spoken in the two previous chapters, promising them divine aid and directing them in the path of duty.

Be offended. For the meaning of the word offend, Mt 5:29. It means here the same as to stumble or fall --that is to apostatize. He proceeds immediately to tell them, what he had often apprised them of, that they would be subject to great persecutions and trials. He was also himself about to be removed by death. They were to go into an unfriendly world. All these things were in themselves greatly fitted to shake their faith, and to expose them to the danger of apostasy. Comp. Lk 24:21. If they had not been apprise of this, if they had not known why Jesus was about to die, and if they had not been encouraged with the promised aid of the Holy Ghost, they would have sunk under these trials, and forsaken him and his cause. And we may learn hence,

1st. That if Christians were left to themselves they would fall away and perish.

2nd. That God affords means and helps beforehand to keep them in the path of duty.

3rd. That the instructions of the Bible and the help of the Holy Spirit are all granted to keep them from apostasy.

4th. That Jesus beforehand secured the fidelity and made certain the continuance in faith of his apostles, seeing all their danger and knowing all their enemies. And, in like manner, we should be persuaded that "he is able to keep that which we commit to him against that day," 2Ti 1:2, 12. Verse 2. Out of the synagogues. Jn 9:22. They would excommunicate them from their religious assemblies. This was often done. Comp. Acts 6:13, 14, 9:23, 24, 17:5, 21:27-31.

Whosoever killeth you. This refers principally to the Jews. It is also true of the Gentiles, that in their persecution of Christians they supposed they were rendering acceptable service to their gods.

God service. The Jews who persecuted the apostles regarded them as blasphemers, and as seeking to overthrow the temple service, and the system of religion which God had established. Thus they supposed they were rendering service to God in putting them to death, Acts 6:13, 14; Acts 21:28-31. Sinners, especially hypocrites, often cloak enormous crimes under the pretence of great zeal for religion. Men often suppose, or profess to suppose, that they are rendering God service when they persecute others; and, under the pretence of great zeal for truth and purity, evince all possible bigotry, pride, malice, and uncharitableness. The people of God have suffered most from those who have been conscientious persecutors and some of the most malignant foes which true Christians have ever had have been in the church, and have been professed ministers of the gospel, persecuting them under pretence of great zeal for the cause of purity and religion. It is no evidence of piety that a man is full of zeal against those whom he supposes to be heretics; and it is one of the best proofs that a man knows nothing of the religion of Jesus when he is eminent for self-conceit in his own views of orthodoxy, and firmly fixed in the opinion that all who differ from him and his sect must of course be wrong.

(a) "whosoever killeth you" Acts 26, 9-11. Verse 3. See Jn 15:21

(b) "And these things" Jn 15:21 (c) "they have not known" 1Cor 2:8, 1Timm 1:13 Verse 4. These things which are about to happen, Jn 16:1,2. He had foretold then that they would take place.

Ye may remember, &c. By calling to mind that he had foretold these things they would perceive that he was omniscient, and would remember, also, the consolations which he had afforded them and the instructions which he had given them. Had these calamities come upon them without their having been foretold, their faith might have failed; they might have been tempted to suppose that Jesus was not aware of them, and of course that he was not the Messiah. God does not suffer his people to fall into trials without giving them sufficient warning, and without giving all the grace that is needful to bear them.

At the beginning. In the early part of the ministry of Jesus. The expression these things here refers, probably, to all the topics contained in these chapters. He had, in the early part of his ministry, forewarned them of calamities and persecutions (Mt 10:16, 5:10-12; Mt 9:15), but he had not so fully acquainted them with the nature, and design, and sources of their trials; he had not so fully apprised them of the fact, the circumstances, and the object of his death and of his ascension to heaven; he had not revealed to them so clearly that the Holy Spirit would descend, and sanctify, and guide them; and especially he had not, in one continued discourse, grouped all these things together, and placed their sorrows and consolations so fully before their minds. All these are included, it is supposed, in the expression "these things."

Because I was with you. This is the reason which he gives why he had not at first made known to them clearly the certainty of their calamities and their joys; and it implies,

1st. That it was not needful to do it at once, as he was to be with them for more than three years, and could have abundant opportunity gradually to teach these things, and to prepare them for the more full announcement when he was about to leave them.

2nd. That while he was with them he would go before them, and the weight of calamities would fall on him, and consequently they did not so much then need the presence and aid of the Holy Spirit as they would when he was gone.

3rd. That his presence was to them what the presence of the Holy Spirit would be after his death, Jn 16.7. He could teach them all needful truth. He could console and guide them. Now that he was to leave them, he fully apprised them of what was before them, and of the descent of the Holy Spirit to do for them what he had done when with them. Verses 5,6. Now I go my way. Now I am about to die and leave you, and it is proper to announce all these things to you.

None of you asketh me, &c. They gave themselves up to grief instead of inquiring why he was about to leave them. Had they made the inquiry, he was ready to answer them and to comfort them. When we are afflicted we should not yield ourselves to excessive grief. We should inquire why it is that God thus tries us; and we should never doubt that if we come to him, and spread out our sorrows before him, he will give us consolation. Verse 6.

(d) "sorrow hath filled" Jn 16:21 Verse 7. It is expedient for you, &c. The reason why it was expedient for them that he should go away, he states to be, that in this way only would the Comforter be granted to them. Still, it may be asked why the presence of the Holy Spirit was more valuable to them than that of the Saviour himself? To this it may be answered,

1st. That by his departure, his death, and ascension--by having these great facts before their eyes--they would be led by the Holy Spirit to see more fully the design of his coming than they would by his presence. While he was with them, notwithstanding the plainest teaching, their minds were filled with prejudice and error. They still adhered to the expectation of a temporal kingdom, and were unwilling to believe that he was to die. When he should have actually left them they could no longer doubt on this subject, and would be prepared to understand why he came. And this was done. See the Acts of the Apostles everywhere. It is often needful that God should visit us with severe affliction before our pride will be humbled and we are willing to understand the plainest truths.

2nd. While on the earth the Lord Jesus could be bodily present but in one place at one time. Yet, in order to secure the great design of saving men, it was needful that there should be some agent who could be in all places, who could attend all ministers, and who could, at the same time, apply the work of Christ to men in all parts of the earth.

3rd. It was an evident arrangement in the great plan of redemption that each of the persons of the Trinity should perform a part. As it was not the work of the Spirit to make an atonement, so it was not the work of the Saviour to apply it. And until the Lord Jesus had performed this great work, the way was not open for the Holy Spirit to descend to perform his part of the great plan yet, when the Saviour had completed his portion of the work and had left the earth, the Spirit would carry forward the same plan and apply it to men.

4th. It was to be expected that far more signal success would attend the preaching of the gospel when the atonement was actually made than before. It was the office of the Spirit to carry forward the work only when the Saviour had died and ascended; and this was actually the case. See Acts chapter 2. Hence it was expedient that the Lord Jesus should go away, that the Spirit might descend and apply the work to sinners. The departure of the Lord Jesus was to the apostles a source of deep affliction, but had they seen the whole case they would not have been thus afflicted. So God often takes away from us one blessing that he may bestow a greater. All affliction, if received in a proper manner, is of this description; and could the afflicted people of God always see the whole case as God sees it, they would think and feel, as he does, that it was best for them to be thus afflicted.

It is expedient. It is better for you.

The Comforter. Jn 14:16. Verse 8. He will reprove. The word translated reprove means commonly to demonstrate by argument, to prove, to persuade anyone to do a thing by presenting reasons, It hence means also to convince of anything, and particularly to convince of crime. This is its meaning here. He will convince or convict the world of sin. That is, he will so apply the truths of God to men's own minds as to convince them by fair and sufficient arguments that they are sinners, and cause them to feel this. This is the nature of conviction always.

The world. Sinners. The men of the world. All men are by nature sinners, and the term the world may be applied to them all, Jn 1:10, 12:31, 1Jn 5:19.

(1) "reprove" or, "convince" Acts 2:37 Verse 9. Of sin. The first thing specified of which the world would be convinced is sin. Sin, in general, is any violation of a law of God, but the particular sin of which men are here said to be convinced is that of rejecting the Lord Jesus. This is placed first, and is deemed the sin of chief magnitude, as it is the principal one of which men are guilty. This was particularly true of the Jews who had rejected him and crucified him; and it was the great crime which, when brought home to their consciences by the preaching of the apostles, overwhelmed them with confusion, and filled their hearts with remorse. It was their rejection of the Son of God that was made the great truth that was instrumental of their conversion, Acts 2:22, 23, 37, 3:13-15, 4:10, 26-28; comp. Jn 16:31-33. It is also true of other sinners. Sinners, when awakened, often feel that it has been the great crowning sin of their lives that they have rejected the tender mercy of God, and trampled on the blood of his Son; and that they have for months and years refused to submit to him, saying that they would not have him to reign over them. Thus is fulfilled what is spoken by Zechariah, Zech 3:10: "And they shall look upon me whom they have pierced, and mourn." Throughout the New Testament this is regarded as the sin that is pre-eminently offensive to God, and which, if unrepented of, will certainly lead to perdition, Mk 16:16, Jn 3:36. Hence it is placed first in those sins of which the Spirit will convince men; and hence, if we have not yet been brought to see our guilt in rejecting God's tender mercy through his Son, we are yet in the gall of bitterness and under the bond of iniquity.

(e) "of sin" Rom 3:20, 7:9 Verse 10. Of righteousness. This seems clearly to refer to the righteousness or innocence of Jesus himself. He was now persecuted. He was soon to be arraigned on heavy charges, and condemned by the highest authority of the nation as guilty. Yet, though condemned, he says that the Holy Spirit would descend and convince the world that he was innocent.

Because I go to my Father. That is, the amazing miracle of his resurrection and ascension to God would be a demonstration of his innocence that would satisfy the Jews and Gentiles. God would not raise up an impostor. If he had been truly guilty, as the Jews who condemned him pretended, God would not have set his seal to the imposture by raising him from the dead; but when he did raise him up and exalt him to his own right hand, he gave his attestation to his innocence; he showed that he approved his work, and gave evidence conclusive that Jesus was sent from God. To this proof of the innocence of Jesus the apostles often refer, Acts 2:22-24, 17:31, Rom 1, 4, 1Cor 15:14, 1Timm 3:16. This same proof of the innocence or righteousness of the Saviour is as satisfactory now as it was then. One of the deepest feelings which an awakened sinner has, is his conviction of the righteousness of Jesus Christ. He sees that he is holy; that his own opposition to him has been unprovoked, unjust, and base; and it is this which so often overwhelms his soul with the conviction of his own unworthiness, and with earnest desires to obtain a better righteousness than his own.

And ye see me no more. That is, he was to be taken away from them, and they would not see him till his return to judgment; yet this source of grief to them would be the means of establishing his religion and greatly blessing others.

(f) "righteousness" Isa 42:21, Rev 1:17 Verse 11. Of judgment. That God is just, and will execute judgment. This is proved by what he immediately states.

The prince of this world. Satan. Jn 12:31. The death of Christ was a judgment or a condemnation of Satan. In this struggle Jesus gained the victory and subdued the great enemy of man. This proves that God will execute judgment or justice on all his foes. If he vanquished his great enemy who had so long triumphed in this world, he will subdue all others in due time. All sinners in like manner may expect to be condemned. Of this great truth Jesus says the Holy Spirit will convince men. God showed himself to be just in subduing his great enemy. He showed that he was resolved to vanquish his foes, and that all his enemies in like manner must be subdued. This is deeply felt by the convicted sinner. He knows that he is guilty. He learns that God is just. He fears that he will condemn him, and trembles in the apprehension of approaching condemnation. From this state of alarm there is no refuge but to flee to Him who subdued the great enemy of man, and who is able to deliver him from the vengeance due to his sins. Convinced, then, of the righteousness of Jesus Christ, and of his ability and willingness to save him, he flees to his cross, and seeks in him a refuge from the coming storm of wrath.

In these verses we have a condensed and most striking view of the work of the Holy Spirit. These three things comprise the whole of his agency in the conversion of sinful men; and in the accomplishment of this work he still awakens, convinces, and renews. He attends the preaching of the gospel, and blesses the means of grace, and manifests his power in revivals of religion. He thus imparts to man the blessings purchased by the death of Jesus, carries forward and extends the same plan of mercy, and will yet apply it to all the kingdoms and tribes of men. Have we ever felt his power, and been brought by his influence to mourn over our sins, and seek the mercy of a dying Saviour?

(g) "judgment" Acts 17:31, Rom 2:2, Rev 20:12,13 (h) "the prince of this world is judged" Jn 12:31 Verse 12. I have yet many things to say, &c. There were many things pertaining to the work of the Spirit and the establishment of religion which might be said. Jesus had given them the outline; he had presented to them the great doctrines of the system, but he had not gone into details. These were things which they could not then bear. They were still full of Jewish prejudices, and were not prepared for a full development of his plans. Probably he refers here to the great changes which were to take place in the Jewish system--the abolition of sacrifices and the priest-hood, the change of the Sabbath, the rejection of the Jewish nation, &c. For these doctrines they were not prepared, but they would in due time be taught them by the Holy Spirit.

(i) "ye cannot bear them now" Heb 5:12 Verse 13. The Spirit of truth. So called because he would teach them all needful truth.

Will guide you into all truth. That is, truth which pertained to the establishment of the Christian system, which they were not then prepared to hear. We may here remark that this is a full promise that they would be inspired and guided in founding the new church; and we may observe that the plan of the Saviour was replete with wisdom. Though they had been long with him, yet they were not prepared then to hear of the changes that were to occur; but his death would open their eyes, and the Holy Spirit, making use of the striking and impressive scenes of his death and ascension, would carry forward with vast rapidity their views of the nature of the Christian scheme. Perhaps in the few days that elapsed, of which we have a record in the first and second chapters of the Acts of the Apostles, they learned more of the true nature of the Christian plan than they would have done in months or years even under the teaching of Jesus himself. The more we study the plan of Christ, the more shall we admire the profound wisdom of the Christian scheme, and see that it was eminently fitted to the great design of its Founder --to introduce it in such a manner as to make on man the deepest impression of its wisdom and its truth.

Not speak of himself. Not as prompted by himself. He shall declare what is communicated to him. Jn 7:18.

Whatsoever he shall hear. What he shall receive of the Father and the Son; represented by hearing, because in this way instruction is commonly received. Jn 5:30.

Things to come. Probably this means the meaning of things which were to take place after the time when he was speaking to them --to wit, the design of his death, and the nature of the changes which were to take place in the Jewish nation. It is also true that the apostles were inspired by the Holy Spirit to predict future events which would take place in the church and the world. See Acts 11:28; Acts 20:29, 21:11, 1Timm 4:1-3; 2Ti 3:1, 2Pet 1:14; and the whole book of Revelation.

(k) "guide you into all truth" Jn 14:26 (l) "he will show you things to come" Rev 1:1,19 Verse 14. Shall glorify me. Shall honour me. The nature of his influence shall be such as to exalt my character and work in view of the mind.

Shall receive of mine. Literally, "shall take of or from me." He shall receive his commission and instructions as an ambassador from me, to do my will and complete my work.

Shall show it. Shall announce or communicate it to you. This is always the work of the Spirit. All serious impressions produced by him lead to the Lord Jesus (1Cor 12:3), and by this we may easily test our feelings. If we have been truly convicted of sin and renewed by the Holy Ghost, the tendency of all his influences has been to lead us to the Saviour; to show us our need of him; to reveal to us the loveliness of his character, and the fitness of his work to our wants; and to incline us to cast our eternal interests on his almighty arm, and commit all to his hands. Verse 15. All things, &c. See Mt 28:18, 11:27. No one could have said this who was not equal with the Father. The union was so intimate, though mysterious, that it might with propriety be said that whatever was done in relation to the Son, was also done in regard to the Father. See Jn 14:9. Verse 16. A little while His death would occur in a short time. It took place the next day. See Jn 16:19.

Ye shall not see me. That is, he would be concealed from their view in the tomb.

And again a little while. After three days he would rise again and appear to their view.

Because I go, &c. Because it is a part of the plan that I should ascend to God, it is necessary that I should rise from the grave, and then you will see me, and have evidence that I am still your Friend. Comp. Jn 7:33. Here are three important events foretold for the consolation of the disciples, yet they were stated in such a manner that, in their circumstances and with their prejudices, it appeared difficult to understand him. Verse 19.

(m) "Now Jesus" Jn 2:24,25 (n) "A little while" Jn 16:16, 7:33, 13:33, 14:19 Verse 20. Ye shall weep, &c. At my crucifixion, sufferings, and death. Comp. Lk 23:27.

The world. Wicked men. The term world is frequently used in this sense. See Jn 16:8. It refers particularly, here, to the Jews who sought his death, and who would rejoice that their object was obtained.

Shall be turned into joy. You will not only rejoice at my resurrection, but even my death, now the object of so much grief to you, will be to you a source of unspeakable joy. It will procure for you peace and pardon in this life, and eternal joy in the world to come. Thus their greatest apparent calamity would be to them, finally, the source of their highest comfort; and though then they could not see how it could be, yet if they had known the whole case they would have seen that they might rejoice. As it was, they were to be consoled by the assurance of the Saviour that it would be for their good. And thus, in our afflictions, if we could see the whole case, we should rejoice. As it is, when they appear dark and mysterious, we may trust in the promise of God that they will be for our welfare. We may also remark here that the apparent triumphs of the wicked, though they may produce grief at present in the minds of Christians, will be yet overruled for good. Their joy shall be turned into mourning, and the mourning of Christians into joy; and wicked men may be doing the very thing--as they were in the crucifixion of the Lord Jesus--that shall yet be made the means of promoting the glory of God and the good of his people, Ps 76:10.

(o) "ye shall weep and lament" Lk 24:17,21 Verse 21.

(p) "A woman when she has travail" Isa 26:17 Verse 22. I will see you again. After my resurrection.

Your joy no man taketh from you. You shall be so firmly persuaded that I have risen and that I am the Messiah, that neither the threats nor persecutions of men shall ever be able to shake your faith and produce doubt or unbelief, and thus take away your joy. This prediction was remarkably fulfilled. It is evident that after his ascension not one of the apostles ever doubted for a moment that he had risen from the dead. No persecution or trial was able to shake their faith; and thus, amid all their afflictions, they had an unshaken source of joy.

(q) "you now therefore have sorrow" Jn 16:6 (r) "But I shall see you again" Lk 24:41,52, Jn 20:20 (s) "and your joy" 1Pet 1:8 Verse 23. In that day. After my resurrection and ascension.

Ye shall ask me nothing. The word rendered ask here may have two significations, one to ask by way of inquiry, the other to ask for assistance. Perhaps there is reference here to both these senses. While he was with them they had been accustomed to depend on him for the supply of their wants, and in a great degree to propose their trials to him, expecting his aid. See Mt 8:25, Jn 11:3. They were also dependent on his personal instructions to explain to them the mysteries of his religion, and to remove their perplexities on the subject of his doctrines. They had not sought to God through him as the Mediator, but they had directly applied to the Saviour himself. He now tells them that henceforward their requests were to be made to God in his name, and that he, by the influences of his Spirit, would make known to them what Jesus would himself do if bodily present. The emphasis in this verse is to be placed on the word "me." Their requests were not to be made to him, but to the Father.

Whatsoever ye shall ask, &c. See Jn 14:13. Verse 24. Hitherto. During his ministry, and while he was with them.

Have ye asked, &c. From the evangelists, as well as from this declaration, it seems that they had presented their requests for instruction and aid to Jesus himself. If they had prayed to God, it is probable that they had not done it in his name. This great truth--that we must approach God in the name of the Mediator--was reserved for the last that the Saviour was to communicate to them. It was to be presented at the close of his ministry. Then they were prepared in some degree to understand it; and then, amid trials, and wants, and a sense of their weakness and unworthiness, they would see its preciousness, and rejoice in the privilege of being thus permitted to draw near to God. Though he would be bodily absent, yet their blessings would still be given through the same unchanging Friend.

Ask, &c. Now they had the assurance that they might approach God in his name; and, amid all their trials, they, as well as all Christians since, might draw near to God, knowing that he would hear and answer their prayers.

That your joy, See Jn 15:11.

(t) "ask, and you shall receive" Mt 7:7,8, Jas 4:2,3 (u) "that your joy may be full" Jn 15:11 Verse 25. In proverbs. In a manner that appears obscure, enigmatical, and difficult to be understood. It is worthy of remark, that though his declarations in these chapters about his death and resurrection appear to us to be plain, yet to the apostles, filled with Jewish prejudices, and unwilling to believe that he was about to die, they would appear exceedingly obscure and perplexed. The plainest declarations to them on the subject would appear to be involved in mystery.

The time cometh. This refers, doubtless, to the time after his ascension to heaven, when he would send the Holy Spirit to teach them the great truths of religion. It does not appear that he himself, after his resurrection, gave them any more clear or full instruction than he had done before.

I shall show you plainly. As Jesus said that he would send the Holy Spirit (Jn 16:7) and as he came to carry forward the work of Christ, so it may be said that the teachings of the Holy Spirit were the teachings of Christ himself.

Of the Father. Concerning the will and plan of the Father; particularly his plan in the establishment and spread of the Christian religion, and in organizing the church. See Acts 10:26.

(2) "proverbs" or, parables Verse 26. I say not unto you that I will pray, &c. In Jn 14:16, Jesus says that he would pray the Father, and that he would send the Comforter. In chapter 17, he offered a memorable prayer for them. In Heb 7:25, it is said that Jesus ever liveth to make intercession for us; and it is constantly represented in the New Testament that it is by his intercession in heaven now that we obtain the blessings of pardon, peace, strength, and salvation. Comp. Heb 9:24. This declaration of Jesus, then, does not mean that he would not intercede for them, but that there was no need then of his mentioning it to them again. They knew that; and, in addition to that, he told them that God was ready and willing to confer on them all needful blessings.

(v) "At that day" Jn 16:23 Verse 27. See Jn 14:21,23

(w) "For the Father himself loveth" Jn 14:21,23 (x) "I came out from God" Jn 16:30, 17:8 Verse 28. I came forth from the Father. I came sent by the Father.

And am come into the world. See Jn 3:19, 6:14,62, 9:39. Verse 29. Now speakest thou plainly. What he had said that perplexed them was that which is contained in Jn 16:16. Comp. Jn 16:17-19: "A little while and ye shall not see me," &c. This he had now explained by saying (Jn 16:28), "Again, I leave the world, and go to the Father." In this there was no ambiguity, and they expressed themselves satisfied with this explanation.

(3) "proverb" or, parable Verse 30. Now are we sure that thou knowest, &c. Their difficulty had been to understand what was the meaning of his declaration in Jn 16:16. About this they conversed among themselves, Jn 16:17-19. It is evident that they had not mentioned their difficulty to him, and that he had not even heard their conversation among themselves, Jn 16:19. When, therefore, by his answers to them (Jn 16:20-28), he showed that he clearly understood their doubts; and when he gave them an answer so satisfactory without their having inquired of him, it satisfied them that he knew the heart, and that he assuredly came from God. They were convinced that there was no need that any man should ask him, or propose his difficulties to him, since he knew them all and could answer them. Verse 31. Do ye now believe? Do you truly and really believe? This question was evidently asked to put them on a full examination of their hearts. Though they supposed that they had unshaken faith--faith that would endure every trial, yet he told them that they were about to go through scenes that would test them, and where they would need all their confidence in God. When we feel strong in the faith we should examine ourselves. It may be that we are deceived; and it may be that God may even then be preparing trials for us that will shake our faith to its foundation. The Syriac and Arabic read this in the indicative as an affirmation--"Ye do now believe." The sense is not affected by this reading. Verse 32. The hour cometh. To wit, on the next day, when he was crucified.

Ye shall be scattered. See Mt 26:31.

Every man to his own. That is, as in the margin, to his own home. You shall see me die, and suppose that my work is defeated, and return to your own dwellings. It is probable that the two disciples going to Emmaus were on their way to their dwellings, Luke, chapter 24. After his death all the disciples retired into Galilee, and were engaged in their common employment of fishing, Jn 21:1-14; Mt 28:7.

Leave me alone. Leave me to die without human sympathy or compassion. Mt 26:31, Mt 26:56.

Because the Father is with me. His Father was his friend. He had all along trusted in God. In the prospect of his sufferings he could still look to him for support. And though in his dying moments he suffered so much as to use the language, "Why hast thou forsaken me?" yet it was language addressed to him still as his God--"My God, my God." Even then he had confidence in God--confidence so strong and unwavering that he could say, "Into thy hands I commend my spirit," Lk 23:46. In all these sufferings he had the assurance that God was his friend, that he was doing his will, that he was promoting his glory, and that he looked on him with approbation. It matters little who else forsakes us if God be with us in the hour of pain and of death; and though poor, forsaken, or despised, yet, if we have the consciousness of his presence and his favour, then we may fear no evil. His rod and his staff, they will comfort us. Without his favour then, death will be full of horrors, though we be surrounded by weeping relatives, and by all the honour, and splendour, and wealth which the world can bestow. The Christian can die saying, I am not alone, because the Father is with me. The sinner dies without a friend that can alleviate his sufferings --without one source of real joy.

(a) "in me ye might have peace" Jn 14:27, Rom 5:1, Eph 2:14 (b) "In the world" Jn 15:19-21, 2Ti 3:12 Verse 33. In me. In my presence, and in the aid which I shall render you by the Holy Spirit.

In the world. Among the men to whom you are going. You must expect to be persecuted, afflicted, tormented.

I have overcome the world. He overcame the prince of this world by his death, Jn 12:31. He vanquished the great foe of man, and triumphed over all that would work our ruin. He brought down aid and strength from above by his death; and by procuring for us the friendship of God and the influence of the Spirit; by his own instructions and example; by revealing to us the glories of heaven, and opening our eyes to see the excellence of heavenly things, he has furnished us with the means of overcoming all our enemies, and of triumphing in all our temptations. Jn 14:19; Rom 8:34, also Rom 8:35-37, 1Jn 4:4, 1Jn 5:4, Rev 12:11. Luther said of this verse "that it was worthy to be carried from Rome to Jerusalem upon one's knees." The world is a vanquished enemy; Satan is a humbled foe; and all that believers have to do is to put their trust in the Captain of their salvation, putting on the whole armour of God, assured that the victory is theirs, and that the church shall yet shine forth fair as the moon, clear as the sun, and terrible as an army with banners, Song 6:10.

(a) "in me you might have peace" Jn 14:27, Rom 5:1, Eph 2:14 (b) "In the world" Jn 15:19-21, 2Ti 3:12