9. Not my feet only, iScc. Peter, witt characteristic readiness and ardor, saw now that every thine -' i" •;!!( d on thif
10 Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all.
11 For " he knew who should betray him: therefore said he. Ye are not all clean.
His whole salvation, his altachment to his Master was involved. If to refuse to have liis feet washed was lo be regarded as evidence that he iiad no part with Jesus, he was not only willing but desirous that it should be done; not only anxious that his fed should be cleansed, but his hands and liis head, that is, entirely, thoroughly. Perhaps he saw the spiritual meaning of the Saviour, and expressed his ardent wish that his whole soul should be made pure by the work of Christ. — A true Christian is desirous of being cleansed from all sin. He has no reserve. He wishes not nienly that one evil propensity ehouid be removed, but all; that every thought should he brought into captivity to the obedience of Christ (2 Cor. x. 5); and that his whole body, soul, and spirit thould.be sanctified vhollij, and he preserved blameless to the coming of the Lord Jesus Christ. 1 TIk-ss. v. 23. His intellect, his will, his affections, his fancy, memory, judgment, he desires should be all brought under the entire influence of the gospel, and every power of the body and mind be consecrated unto God.
10. He that is washed. This is a difficult passage, and interpreters have been divided about its meaning. Some 'lave supposed that it was customary to •lathe befoie eating the paschal supper, and that the apostles did it; Jesus naving said, ' he that hath bathed hi.s oody, is clean e.xcept in regard to his feet, to the dirt contracted m returning from the bath, and that there was nerd only tliat the foot should be washed, in, order to prepare them properly to re- j coive the supper.' They suppose, also, | ihat the lesson which Jesus meant to teach was that they were really pure (ch. XV. '^); that they were qualified to partake of the ordinances of religion, and needed only to be niiritied from tecaaional blemishes and impurities. 28*
' 12 So after he had washed iheii feet, and h^d taken his garments, and was set do\Mi nirain, he said
lunto them. Know ye what I have done to you 1
(Grotius.) Others say that there is not evidence that the Jews bathed before partaking of the paschal supper, but that reference is made to the custom of washing their hands and their face It is known that this was practised. See Note, Matt. xv. 2. Mark vii. 3, 4. Peler iiad requested him to wash his hands and his head. Jesus told him I that as that had been done, it was unnecessary to repeat it. But to wash the feet was an act of hospiiality. the office of a servant, and that all that was needed now was for him to show this condescension and humility. Probably reference is had here to internal purity, as Jesus was fond of drawing illustrations from every quarter to teach them spiritual doctrine; as if he had said: ' You are clean by my word and ministry (ch. XV. 3); you are my followers, and are prepared for the scene before you. But one thing remains. And as when we come to tliis rite, ha^■ing washed, there remains no need of washing <'xcept to wash the feet, so there is now nothing remaining but for me to show you an example that you will always remember, and that shall complete my public instructions to you.' ' Is clean. This word may apply to the body, oi the soul. If Every whit. Aliogciher, wholly. H Ye are clean. Here the word has doubtless reference to the mind and heart. ' But not all. You are not all my true followers, and fitted lor the ordinance before us.
12. Knew ye what. &.C. Po you know the meaning or design of what I hav* done unto you.
r.l. Ye rail me flatter. Teacher. ^ And Ijori. This word i.i applied ic one who rulrs, and is nl'icn given to (Jod, as lieing tlie Pr^^-ieft' ond.^iiler of all things. It is given to Chrisl
14 If I then, ynur Lord and Mas-: The servant is not greater than his ler, have -washed your feet, yc also lord: neither he that is sent greatci
17 If * ye know these thingu, happy are yc if ye do them.
18 I speak not of you all; I know whom I have chosen: bui
15 For " I have given you an example, that ye should do as I have done to you.
many hundred times in the New Testament. IT Ye say vicLl, &c. Matt, xxiii. 8. 10. 'H So I am. That is, he was their Teacher and Instructor, and ne was their Sovereign and King.
14, 15. Ye — ought to wash, (fee. Some have understood this literally as instituting a religious rile which we ought to observe. But this was evidently not Its design; for, 1st. There is no evidence that Jesus intended it as a religious observance like the Lord's supper, or the ordinance of baptism. 2d. It was not observed by the apostles or the primitive Christians as a religious rite. 3d. It was a rite of hospitality among the Jews, a common well-known thing, and performed by servants. 4th. It is the manifest design-of Jesus here to inculcate a lesson of humility; to teach them by his example that they ought to condescend to the most iiumble offices for the benefit of others. They ought not to be proud, and vain, and unwilling to occupy a low place, but to regard themselves as the servants of each other, and as willing to befriend each other in every way. And especially as they were to be founders of the church, and to be greatly honored, he took this occasion of warning them against the dangers of ambition, and of teaching them, by an example that they could not forget, the duty of humility.
16, 17. The servant is not. &c. This was universally true, and this they were to remember always, that they were to manifest the same spirit that he did, and that they were to expect the same treatment from the world. See Note, Matt. X. 24, 25.
18. / speak not of you all. That is, in addressing you as clean, I do not mean to say that you all possess this character. ^ I know whom I have chosen. He here means evidently to say that he had not choi?en them all, implying that Judas had nn been chosen. As however this word is applied to Judas in one place (John vi. 70), "have not I chosen you twelve, and one of you is a devil?" it must have a diflcrcnt meaning here from that which it has there. There it evidently refers to the apostleship. Jesus had chosen him to be an apostle, and had treated him as such. Here it refers to purity of heart, and Jesus impUes that though Judas had been chosen to the office of apostleship, yet he had not been chosen to purity of heart and hfe. The remaining eleven had been, and would be saved. It wa5 not, however, the fault of Jesus that Judas was not saved, for he was admitted to the same teaching, the same familiarity, and the same office; but his execrable love of gold gained the ascendency, and rendered vain all the means used for his conversion. If Bui that the scripture, &,c. These things have occurred in order that the prophecies may receive their completion. Bui it does not mean that Judas was com pelled to this course in order that the scripture might be fulfilled, but that this was foretold, and that by this the pro phecy did receive a completion. IT The scripture. This is written in Ps. xU. 9. It is commonly understood of Ahithophel, and of the enemies of David who had been admitted to his friendship, and w^ho had now proved ungrateful to him. IT May be fulfilled. See Note, Matt. i. 22. It is difficult to tell whether this prophecy had a primary reference to Judas, or whether it be meant that it received a more complete fulfilment in his case than in the time of David. The cases were similar; the same words would describe both events, and there w^as an exhibition of similar ingratitude and baseness in both cases, so that the same words w^ould fitly describe both events. ^ He that eateth bread with me. To eat with one was a proof of friendship. See 2 Sam. L\. 11. Matt, ix. 11. Gen. xliii. 32. This means that Judas had been admitted to all the pn-
that the " scripture nay be fulfilled, He that eateth bread with me, hath lifted up his heel against me.
19 Now ' I tell * you before it come, that when it is come to pass, ye may believe that I am he.
' He that rcceivetli whomsoever I send, receiveth me; and he that recciveth me, receiveth him that sent me.
vilcgcs of friendship, and had partaken of the nsual evidences of his aduciion. It was this which greatly aggravated his offence. It was l)a.se ingrtititude, as well as murder. H Hath lifted up his heel. Suidas savs that this figure is taken from those wiio arc running in a race when one attempts to trip tiie oilier up, and make him fall. It was a base and ungrateful return for kindness to which the Lord Jesus referred, and it means that he who had been admitted to the intimacies of friendship had ungratefully and maliciously injured him. Some suppose the expression means to lay snares for one; and others, to kick or injure a man aficr he is cast down. (Calvin, on Ps. xli. 9.) It is clear that it denotes great injury, and injury aggravated by the fact of professed friendship. It was not merely the common people, the open enemic3„ the Jewish nation, that did it, but one who had received all the usual proofs of kindness. It was this which greatly aggravated our Haviour'sTun'crings.
19. Yr mat/ believe. They would see by that that he had a knowledge of tiie heart, and the power of foretelling future events, and must therefore have been sent by God. This does not imply that they had no faith before this, but that their faith would l)c increased and strengthened by it.
20. He that receiveth, &-c. This sentiment is found in the instructions which Jesus gave to his disciples. Matt. x. 40. Why he repeats it at this time cannot now be known. It is certain that it is not closely connected wiih the subject of his conversation. Perhaps, however, it was to show Ikiw imimaicly united lie. his Fatlu-r, his apostles, and all who rec( ivi'd iheiu wire. They
21 When ** Jesus had thus said, he was troubled in spirit, and testified, and said. Verily, verily, I say unto you, that one of you shall hetray me.
22 Then the di.«;cipUs looked oiia on another, doubling of whom he spake.
23 Now there was leaning on
Jesus' bosom one ' of his disciples, whom Jesus loved.
who received Ihcm, received him; and they who received htm, rn-eived God. So he who betrayed Aim. betrayed, for the same reason, God. Hence Judas, who was about to betray Aim, was also about to betray the cause of religion in the world, and to betray God and his cause. — Every thing pertaining to religion is coimecicd together. A man cannot do dishonor to one of the insiitutions of religion without injuring all; he cannot dishonor its ministers, or the Saviour, without dishonoring God. And this shows that one prominent ground of the Saviour's solicitude was that his Father might be honored, and one source of Ins deep grief at the treason of Judas was that it would bring injury upon the whole cau.se of religion in the
21. Troubled in spirit..See ch. xii. 27. The reason of his trouble here waa that Judas, a protesscd friend, was about to betray him. He doubtless foresaw the deep and dreadhil sorrows of his approaching death, and was also deeply allected with the ingratitude and wickedness of a professed friend. Jesua was man, as well as God; and he felt like other men. His human nature shrank from sufferitig, and his tender sensibilities were affected not less deeply than would be those of other men, by biisencss and treason. ' TcstiJL^, He bore witness to the truth; openlr declared, what he had before intimatca, that one ol them would betmy him.
22. Doiibtinaof whom, 6lc. The word translated doulitinir denotes that kicd of anxiety which a man feels when ho is in perplexity, and knowa not what to say or do. \Vc should say, thoy A'erc at a loan. See Note,.Matt. xxvi. 22.
24 Simon Peter therefore beckoned to liiin, that he should ask who it should bo of" whom he spake.
25 He then, lying on Jesus' breast, saith unto him. Lord, who is iti
does not mean that he was a' that time actually lying on liis bosom, but that he occupied a situation next to him at the table, so that his head naturally fell back on his bosom when he spoke to him. See Note, Matt, xxiii. C. iriFAom Jesus loved. This was doubtless John himself. The evangelists are not accustomed to mention their own ftames when any mark of favor, or any good deed is recorded. They did not seek publicity or notoriety. In this case the appellation is more tender and honorable than any mere name. John was admitted to peculiar friendship, perhaps because the natural disposition of our Saviour was more nearly like the amiableness and mildness of John than any of the other disciples. (Robert Hall.) — The highest h^nor that can be conferred on any ma*', is to say that Jesus loved him. Yet this is an honor which all may possess, but which none can inherit without his spirit, and without loving him. It is an honor which cannot be won by wealth, or learning; by beauty or accomphshments; by rank or earthly honors, but only by the possession of a meek and quiet spirit, which is in the sight of God of great price.
25. He then, lying on Jesrts^ breast. — This is a different word from the one rendered (ver. 23) leaning. It means falling hack, or reclining on the bosom of Jesus. When Peter spake, John laid his head hack on the bosom of Jesus, so that he could speak to him privately, without being heard by others.
26. Jesus answered. That is, he answered John. It does not appear that either Judas, or the other apostles, heard him. IT Shall give a sop. The word translated sop means a morsel, a piece of bread, or any thing else eaten, as much as we are accustomed to take at a mouthful. Jesus was about to dip it in the sauce which was used at the passover. The word dip, in the ori£rinal is that from which is derived tne word baptize. It means, here, that Je-
26 Jesus answeied, He it is to whom I shall give a ' sop, when have dipped it. And when he had dipped the sop, lie gave il to Judas Iscariot, l/ie son of Simon.
27 And after the sop, Satan " en-
a piece of biead. It is probable tba! it was not an unusual thing for the master of a feast to help others in this way, as it does not appear to have attracted the attention of the others as at all remarkable. It was an indication to John of who was ihe betrayer, and a hmt which Judas also piobably understood.
27. After the sop. Afte' he had taken and probably eaten it. By this Judas saw that Jesus knew his design, and that he could not conceal his plan. He saw also, that the other disciples would be acquainted with it; and aroused by sudden anger, or with the apprehension that he should lose his reward, or that Jesus might escape, he resolved on executing his plan at once. ^ Satan entered into him. The devil had before this put it into his heart lo betray Je.sua (ver. 2), but he now excited him to a more decided purpose. See Luke xxii. 3; also Acts v. 3: " Why hath Satan filled tliine heart," &c. '^^What thou doest, do quickly. This showed to Judas that Jesus was acquainted with his design. He did not command him to betray him. but he left him to his own purpose. He had used means enough to reclaim him and lead him to a holy life; and now he brought him to a decision. He gave him to understand that he was acqnainted with his plan, and submitted it to the coiisciejice of Judas to do quickly what he would do. If he relented, he called on him to do it at once. If he could still pursue hia wicked plan, could go forward when he was conscious that the Saviour knew his design, to do it at once. God adopts all means to bring men to a decision. He calls upon them to act decisively, firmly, and immediately. He does not allow them the privilege to deliberate about wicked deeds, but calls on them to act at once, and to show whether they will obey or disobey him, whether they will serve him, or whtther they will betray his cause. He knows all their plans, as Jesus fiid that oi Judas; and he callj
lered into him. Then said Jesus unto him, That thou doest, do quickly.
28 Now no man at the table knew for what intent he spake this unto him.
29 For some of them thought, " because Judas had the bag, that Jesus had said unto him. Buy those things that we have need of against the feast; or, that he should give something to tlie poor.
on men to act under the full conviction that he knows all their soul. Sin, thus, ia a vast evil. When men can sin, knowing tiiat God sees it all, it shows that the heart is/-illy set in them to do evil, and that there is nothing that will restrain them.
28, 29. No man — hnew. This shows that Jesus had signified to John only who it was that should betray him. T The hag. The travelling bag in which they put their common property. See Note, eh. xii.6. ^Ulave need of against the feast. The feast of the passover. This feast continued seven days, and they supposed thai Jesus had directed him to make preparation for their wants on those days.
30. It was nighl. It was in the evening, or early pari of the night. What is recorded in tlie following chapters took place the same night.
31. Now is the Son of man glorified. The last deed is done that was necessary to secure the deiith of ihc Son of man — the glory that shall result to him from that death, and the wonderful success of the gospel; the e.valtation of the Messiah, and the public and Striking attestation of God to him in the view ot the universe. See Note on ch. xii. 32.
32. If God be glorified in him. If God be honored by him. If the life and death of the Messiah be such as to lead to the honor of God, such as shall manifest his perfections, and show his goodness, truth, and justice, then he will show that he thus approves his work. IF He will glorifi/ him. He will.lonor the Messiah, lie will not suffer him to go without attestation of his acceptance, and of the honor that fiod puta in him. Jci>us here contidcntly
30 He then having received the sop, went immediately out: and it was night.
31 'I'herefore, when ho was gone out, Jesus said, Now '' is the Son of man glorified, and God ' is glorified in him.
32 If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify
anticipated that the Father would show that he was pleased with what he had done. He did it in the miracles that attended his death, and in his resurrection, ascension, exaltation, and in the success of the gospel. We may remark, that God will alwai/s, in the proper time and way, manifest his approbation of those who live so as to promote the honor of his name. ^ In himself. Or, hij liimself; by a direct and public cxpres.<ion of his approbation. Not by the ministry of angels, or by any other suliordinale attestation, but by an expression that shall be direct from nim. This was done by his direct interposition in his resurrection and ascension to heaven. H U''i7/ straiahtvaif. Immediately, or without delay. This refers to the fact that the time when tJod would put this honor on him was at hand. His death, resurrection, and ascension, were near.
33. Little children. An expression of great tenderness, denoting his deep interest in their weltare. As he was about to leave them h<! endeavors to mitigate their grief by the most tender expressionsof attachment, showing that he felt for thcin the deep interest in their welfare which a pannt feels for his children. The word children is often given to Christians as implying, Ist. That God is their Father, and that they sustain towards him iliat endearing relation. Rom. viii. It, l.'>. 2d..\9 do noting their need of teaching and guid ance, as children need the aid ami counsel of a father. See the corresponding term bal»s u.sed in 1 Cor. iii. 1; 1 I'eter ii. 2. 3d. it is used as!t is here, as an expression of trndernrss and allection. See Gal. iv. I'.t; 1 John li. I. 12, 28; iii. 7, 1«; iv. 4; v. 21. H Vet a httU
while I atn with you. Ye shall seek me: and, " as I said unto the Jews, Whither I go, ye cannot come: so now I say unto you.
while I am. with you. He did not conceal the fact ihat he was soon to leave them. — There is something exceedingly tender in this address. It shows that he loved them to the end; that as their friend and guide, as a man, he felt deeply at the thoughts of parting from them, and leaving them to a cold and unfeeling world. A parting scene at death is always one of tenderness; and it is well when, like this, there is the presence of the Saviour, to break the agony of the parting pang, and to console us with the words of his grace. ^ As I said to the Jews. See ch. vii. 34. If So now I saj/ to you. That is, they could not follow him then. Ver. 3(). ch. xiv. 2. He was about to die and return to God, and for a time they must be wiUing to be separated from him. But he consoled them (ver. 36) with the assurance that the separation would be only temporary, and that they should afterwards follow him.
34. A new commandment. This command he gave them as he was about to leave them, to be a badge of discipleship, by which they might be known as his friends and followers, and by which they might be distinguished from all others. It is called new, not because there was no command before that requires us to love our fellow-men, for one great precept of the law was that we should love our neighbor as oureeives. Lev..\ix. 18. But it was netv because it had never before been made that by which any class or body of men had been known and distinguished. The Jew was known by his external rites, by his peculiarity of dress, &c.; the philosopher, by some other mark of distinction; the military man, by another, &c. In none of these cases had love /or each other been the distinguishing and pecuhar badge by which they were known. But in the case of Christians they were not to be known by distinctions of wealth, or learning, or fame; they were not to aspire to earthly distinctions; but tiiey were to be distin-
35 liy this shall til men know that ye are my disciples, if ye have love one to another.
guishcd by tender and constant attacu ment to each other. This was to sur mount all distinction of country, of color, of rank, of office, of sect. Here they were to feel that they were on a le vel, that they had common wants, were redeemed by the same sacred blood, and going to the same heaven. They were to befriend each other in trials; be careful of each other's feehngs and reputation, deny themselves to promote each other's welfare. See 1 John iii. 23; 1 Thess. iv. 9; 1 Peter i. 22; 2 Thess. i. 3; Gal. vi. 2 2 Peter i. 7. In all these places the comirrand of Jesus is repeated or referred to; and it shows that the first dis ciples considered this indeed as the pe culiar law of Christ. This command or law was moreover new in regard to the extent to which this love was to be carried. For he immediately adds, Ai I have loved you, that ye also love one another. His love for them was strong; continued, unremitting; and he was now about to show his love for them in death. Ch. xv. 13: "Greater love hath no man than this, that a man lay down his life for his friends." So in 1 John iii. 16, it is said that "we ought also to lay down our lives for the brethren." This was a new expression of love; and it showed the strength of attachment which we ought to have for Christiai>s, and how ready we should be to endure hardships, to encounter dangers, and to practise self-denial, to benefit those for whom the Son of God laid down his life.
35. By this.'shall all men, &c. That is, your love for each other shall be so decisive evidence that you are hke the Saviour, that all men shall see and know it. It shall be the thing by which you shall be known among all men. You shall not be known by pe cuhar rites or habits; not by a pecuhar form of dress or manner of speech; not by peculiar austerities and unusual cus toms, like the Pharisees, the Esscnes, or the scribes; but by deep, Mnuuie, and tender love. And it is well knows
36 Simon Peter said unto him, Lord, whillior gocst thou? Jesus answered him, Whither I go, thou canst not follow me now; but " thou ehalt follow me afterwards.
37 Peter said unto him, Iiord, why cannot I follow thee now ] I will * lay down my life for thy sake.
that it was this which eminently distinguishnd the first Christians, and was the subject of remark by the surrounding Pagans. " Sec," said the Heatiien, "see how they love one anotlier, and how they are ready to lay down their hves for each other." Alas! how changed is the s|)irit of the Cliristian world since then! -t'crhaps, of all the commands of Jesus, the observance of this is that which is least apparent to a surrounding world. It is not so much that they arc divided into different?ects — for this may he consistent with.ove for each other; but it is the want of deep-felt, genuine love towards Christians, even of our own denomination; the absence of gciniine self-denial; the pride of raidt and wealth; and the fact tliat professed Christians are often known by any thing else rather than by true attachment to those who bear the same Christian name and image. The true Christian loves religion wherever it is found — equally in a prince or in a slave; in the mansion of wealth or in the cottage of poverty; on the throne or in the hut of want. lie overlooks the distinction of sect, of color, and of nations; and wherever he finds a man who bears I ho Christian name, and manifests the Christian spirit, he loves him. And this, more and more as the millennium draws near, will bo the pecuhar badge of the proftssod children of God. Christians will love their own denominations less than they love the spirit and temper of the Christian, wherever it may be found. (37, 38). See Note, Matt. xxvi. 33, 31.
CHAPTER XIV. - 1. Z^t not your heart be troubled. The disciples had been greatly distres.ned ai what he had said about leaving •hem. ("h. xvi.:>, (j. Perhaps they had indicated their distress to him in
38 Jesus answerec him. Wilt thou lay down thy life for my sake^ Verily, verily, 1 say unto thee, The cock shall not crow, till thou ha<»t denied me thrice.
LET ' not your heart be troubled. ye believe in God, believe ''also in mo.
some maimer by their countenance oi their e.^pressiuns; and he proceeds now to administer to them such consolationn as their circumstances made proper. The discourse in this chapter was delivered, doubtless, while they were sitting at the table, partaking of the supper. See ver. 31. That in the two following chapters, and the prayer in the 17th chapter, were while ilicy were going 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. It is the consolatory part of our religion, where Christ brings to bear on the mind full of anxiety, ant perplexity, and care, the tender and inimitably beautiful truths of his gospeltruths fitted to allay every fear, silence every murmur, and give consolation to the soul. In the ease of the disciples there was much to trouldc them. Tliey 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 honors. And it is not ini|)robablc that they felt that his death would demolish all their schemes, for they had not yet fully learned the doc trine that the Messiah must suffer and die. Lukexxiv. 21. ^ Vc believe in God. This may be read eithej in the indicative mood or the imperative. I'robnhly it should be read in the imperative. ' Believe on God, and believe on me.' If there were no other reason for it, iliis la sufficient, that there was no more evidence that they did believe in G(xl, than that they believed in Jesu.s. All the ancient versions, except the Latin, rend il thus. The Saviour told them that theii consolation was to be found at this lime in eonlidenre in God and in him; and h« intimated what he had so often told them and (he Jews, that there was an indf$
2 In my Father's house are many iiiansions: ii' ii were not so, I would iiave told you. I go * to prepare a place for yovi.
soluble union between him and the Fa-.!ier. This union he takes occasion to '.iiplain to iliem more fully. Vs. 7 — 12. 11 Believe in. Put confidence in, rely.)n for support and cmisolaiion.
2, 3. In my Fathtr's house. Most mterpretcrs understand this of heaven,!;s the peculiar dwelling-place or palace of God. But it may mclude the universe, as the abode of the omnipresent Crod. ^ Are ma7iy mansions. The word tendered mansions means either the act ■"A dwelhng in any place (ver. 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 BJgnifies the place where one dwells or remains. It is apphed by the Greek writers to the tents or temporary habitations which soldiers pitch in their tnarches. It denotes a dwelling of less permanency than the word house. It is commonly understood as affirming mat in heaven there is ample room to receive all who will come; that therefore the disciples might be sure that ihey would not be excluded. Some nave understood it as affirming that there will be different grades in the joys of neaven; that some of the mansions of the saints will be nearer to God than others, agreeably to 1 Cor. xv. 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 dwellingplace 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 tne apartments of his vast abode. This we ought continually to feel, and to rejoice that we are permitted to occupy any part of his dweWng-place. Nor ones it differ much whether we are in this mansion or another. It should
3 And if I go and prepare a place for you, I will ' come again, and receive you unto myself; that' where I am, Ihere ye may be also.
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 go ing 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 tor 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 o?ie apartment of God's universal dwelling-place to another, one, who will 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, (See. Jesus had concealed from them 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 th« necessary preparations for their entertainment. It evidently means that he, by the work which 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 interces sion. Heb. x. 12, 13, 19—22; vii. 25- 27; iv. 14, 16. T 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 u*t
4 And whither I go yc know, ' we know not whither iheu Roe«t, and the way ye know. and how can we know the way 1 who was bolh God and man — in reference to his human nature,.''peaking of ilia /roin/r 10 his Father; and in reference to his divine nature, speaking as if he was t/irn with (Jod. H Yc may be also. Tliis was languajre eminently fitted to comfort thctn. 'I'liough about to leave them, yet lie would not always be absent. lie would conic again at the day of judgment, and gather all his friends to himself, and they should be ever with him. Ileb. ix. 28. So shall all Christians be with him. And so, when we part with a beloved Christian friend by death, ^\■c may realize that '.he separation will i-.ot be etrrtial. We shall meet again, and dwell in a place where there shall be no more separation and no more tears.
4. Whither I po 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. Malt..wi. 21; Lukeix. 22;.wiii. 31, 32. IT The way ye know. That is, the way that leads to the dwelling-place to which he was going. The way which they were.o tread was to obey his precepts, imi- ♦.ate his example, and follow him. Ver. 6.
5. IVc know not whither Ihou goest. Though.Tcsus had so often told them of his approaching death and resurrection, yet It se-ms they diil i-ot unucri'tand him. Nor did they fulk comi/rchend him until after his resurrection..See Luke x.\iv. 21. They entertained the comrmm notions of a temporal Ai«ndom, 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 expl.ained his meaning. All tlu.j shows the didicultv of believing when the mind is full of preiudice and of contrary opinions. Had Thomas ic^cJ a.tide his previous opinions — had he been willing to receive the truth as Jc- Biis plainly spoke it — there would have been no ditl^culiy. Faith would have Deeii an easy and natural e.verciso of the mind. And so with the.sinner. If no woi^ willing to receive tiie plain and unequivocal doctiincs of the Bible,
1 there would be no difficulty. But hia I mind is full of opposite opiiiions ar:d 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 I instructions of Jesus, Thomas m/Wi/ not, have understood him? And who will; dare to say that any sinner ttwi/ not lay aside his prejudices, and improper views, and receive the plain and simple teaching of the BJble?
G. / am the way. See Isa. xxxv. 8. By this is meant, doubtless, that thcf, and all others, were to have access lo 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 cb vi. 68: " Thou hast the words of etcr nal life." 1 Peter ii. 21: "Christ — suffered for us, leaving us an example that ye should follow his steps." Heb. ix. 8, 9. II 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. And the life, the purity, and the leaching of Jesus Christ, was the most complete and perfect representation of the things of " the eternal world, that has been, or can be prcsente<l to man. The cfremonies of the Jews were shadow?; the life o< Jesus was the truth. The opinions of men are fancy; but the doctrines of Jesus were nothing more than a re presentation of/act.^ as they exist in the government of God. It is implied in this, also, that Jesus was the foiiniaifi of all truth; that by Am inspiration the i prophets s))okc; and by him all truth ' IS communicated to nun..^ce Note, Ich. i. 17. T The life. Sec ch. xi. 25; I Note i. 1. ^ -Vo man cometh to the Father hut hy me. To come to the Father is to obtain his favor, to have ncccsa to his throne by prayer, and finally to en ter his kingdom. -No man can obtain any of these things except bythe merita of the Lord Jesus Christ. By coming by him is meant coming in his name, and depcndintf on his merits. Wc aro
" way, and the truth, * and the life; • no '' man comcth unto the Father but by mo.
7 If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.
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 Mediaor, 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 iv. 12. V. 31.
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 & full and accurate knowledge of his character and designs. They still retained, to a large extent, the.Tewish notions respecting a temporal Messiah, and did not fully understand that he was to die and be raised from the dead. If 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 m my death; and knowing that, you would have seen that it was wise and best. We sec hero 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 see7i hiin. That is, had seen Jesus Christ, his image, and the brightness of his glory (Heb. i. 3),
8 Philip saith unto him. Lord, shew us the Father, and it sufficeth us.
9 Jesus saith unto him, Have I been so long time with you, and yel hast thou not known me, Philip 1 He ' that hath seen me hath seen
which was the same as having seen the Father. Ver. 9.
8. Lord, show us the Father. PhiUp 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, the) would be satisfied. It was right to de sire evidence that Jesus was the Messiah, but such evidence had been afforded abundantly in the miracles and teaching of Jesus, and that should havi sufficed them.
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 noi come from God. In that time they hac had full opportunity to learn his character, and his mission from God. No, was it needful, after so many proofs that God should visibly manifest him self to them, in order that they might be convinced that he came from him. If 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 aflx>rded that I came fwrr God. If Hath seen the Father. Thii cannot refer to the essence or substanct of God, for he is invisible, and in tha. 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 eyea 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
.he Father; and how sayest thou then. Shew us the Father]
10 Believest thou not that I am in the Father, and tlie Father in me 1 Tlie words that I speak unto you, I speak not of myself: bit the Father, that dwelleth in me, he doeth the works.
Father, and the Father m me: or else believe me for the very works sake.
He * that believeth on me, tin; works that I do shall he do also; and g^reater worA:s than these shall he do; b* cause I go unto my Father.
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 Fatiier. There was such an intimate union in their nature and design, that he who understood the one did also the other. See Note on Matt. xi. 27; also Luke X. 22; Johni. 18.
10. / am in the Father. See Note, ch. X. 38. IT The words that I speak, &c. Sec Note, ch. vii. Ki, 17. if The Father that dwelleth in mc. Literally, " The Father remaining in me." This denotes most intimate u7iion; 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 man and God. Had Jesus been a mere man. like tiie prophets, he would have said, ' Tiie Father who sent or commissioned mc, doth the works.' But here there is reference, doubtless, to ttiat mysterious and peculiar union which subsists between the Father and the Son. IT ITe doelh the works. The miracles which had been wroujjht by Jesus. The Father could be said to do them on account of the intimate union between him and the Son. See ch. v. 17, 19, 36, x. 30.
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 owtt testimony, the other was his works. U Or else. If credit is not given to my words, let there be to my miracles. H For the very works^ sake. On account of the works, (^r, be convinced by the miracles themselves. Either his own testimony was sufiicient to convince them, or the many miracles which ho S&d wrought in heahng the sick, raising the dead, &,c.
12. He thnlhelievrthon me. This promL'fo 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 honor 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 f)ower. It cannot be understood of all lis followers, for the circumstances of the promise do not require us to understand it thus, and it has nut been a matter of fact that all ChnBiians have possessed power to do greater works than the Lord Jesus. It is a general piomise that greater works than he performed should be done by his followers, without specifying that all his followers would be instrumental in doing them. If The works' that 1 do. I'he miracles of healing the sick, raising the dead, &.c This was done by the apostles in many instances. See Acts v. 15; xix. 12, xiii. 11; V. 1 — 10. ^ Greater work* 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
I The word " greater" cannot refer tc the miracles themselves, for the works of the apostles did not exceed those of Jesus in power. No higher exertion ol power was put forth, or could be, thar raising the dead. But though not greater in themselves considered, yet they were greater i« their effects. They made a deeper impression on mankind. They were attended with more extensive results. They were the menus of the conversion of more sinners. Tlio works of Jesus were confined to Judea. They were seen by few. The works of the apostles were witnessed by many na tions; and the ctfect of their miracles and preaching was, that thousands from among the Jews and CJentiles were con verted to the Chnsiian faith. The worn greater h'Tc i.-* used, therrtore, not to
13 And "whatsoever ye shall ask 15 If * ye love me, keep ray com in my name, that will I do, that the mandmcnts
Father may he jrlorifK-d in the Son, 14 If ye shall ask any thing in my name, I will do it.
16 And I will pray the Father, and he shall give you another Com forter, ' that he may abide with y n
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, mcluding their travels, their labors, their doctrine, &c. ^ Because I go u7tto 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 theii ministry, vs. 26, 28;.\vi. 7—14. See Matt, xxviii. I *■). 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. i. 20 — 23. Phil. li. 9— 11. By his being exalted there, the Holy Spirit was given (ch. xvi. 7); and by his power thus put forth, the Gentiles were brought to hear and obey the gospel.
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. James i. 6. 1 John V. 14. If In my name. This is equivalent to saying 07i 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 favor will be bestowed on us from the regard 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 (M^.tt. iii. 17/; and because we are the friends of his Son, he answers our req'jests. And though tee are undeservi^.g, yet he loves us on account of his Son, and because he sees ir. us his impge. No privilege is greater than that of approaching God in the name of his Son; and no blessings of salvation can be conferred on any who do not come in his name. ^ That will I do. Bemg xalted, he will be possessed of all power in heaven..iJ earth (Matt, xxviii. 18), and he therefore could fulfil all their desires. IT That the Father may he glorified in the Son. See Note, ch. xiu. 31.
15. Jf ye love me. Do not show your love by grief at my departure merely, or by profession, but by obedience. U Keep my comma iidmeiUs. This is the only proper evidence of lovo to Jesus; for mere profession is wi proof of love. But that love for hir. which leads us yj 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 the only true attachment to Jesus Christ. 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 p;irenl requires him to do. So the apostles and all disciples were required to show that they were attached to him supremely by yielding to ail his requirements, and in the face of all ridicule and opposition patiently to do his will. 1 John V. 2, 3.
16. I will pray the Father. This refers to his intercession after his death and ascension to heaven: for this prayer wao 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. viii. 34. Heb. iv. 14, 15; vii. 25. It is as the result of his intercession in heaven that we obtain all our blessings, and through him that our prayers are to be presented, and made efficacious before God. If Aiiother 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 to their consolation in the times of despondency. But he was about to leave them now to go alone into an unfriendly world. The othfr Comforter was to be given as a compenaii^n foi
17 Even the Spirit of truth; whom " tlitj world cannot receive, because it seeth him not, neither tt J Uor.3.14.
his absence, or to perform the offices towards thcni which he would have done if lie was personally witii them. And from this we may learn, in part, what is the office of the Spirit: II is to furnish to all Christians the instruction arid consolation which would he given by the ■Dcrsonal presence of Jesus. Ch. xvi. 11. To the apostles, it was particularly to inspire them with the knowledi^e of all truth 'ch. xiv. 26; xv. 26). Besides this, he came lo convince men of sin. Sec Note, ch. xvi. 8 — 11. It was proper that such an agent shoiild be sent into the world: 1st. Because it was a part of the plan that Jesus should ascend to heaven after his death. 2d. Unless some heavenly agent should be sent to carry forward the work of salvation, man would reject it, and perish. 3d. Jesus could not be personally and bodily present in all place?, with the vast multitudes who should believe on him. The Holy Spirit is omnipresent, and can teach them all. Note, ch. xvi. 7. 4lh. It was manifestly a part of the plan of redemption that each of the Persons of the Trinity sliould perform iiis appropriate work: tiie Failier in sending his.Son: tiie Son in making atonement and interceding; and the Spirit in applying the work to the hearts of men.
The word translated Comforter is usod in the New Testament live times. In four instances it is applied to the Holy Spirit. John xiv. It), 26; xv. 26; xvi. 7. In the other instance, it is applied to the Lord Jesus. 1 John ii. 1: " \Vc have an Advocate (Paraclete — Comforter) with the Father, Jcsns Clirist 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 xxviii. 20); then to call one lo aid its, as an advocate in a court; then to exhort or entreat, to pray or implore, as an advocate docs, and lo comfort or console, by sugiicsting reasons or arfruments for consolation. Tiie word "comforter" is frequently used in the Greek and Jewish writers to denote an advocate in t court;' one wiio intercedes for us; a monitor, a teacher, an assistant, a help- 29*
knoweth him: but ye know liiin; for he dwelleth with you, and ' shall be in you.
er. It is somewhat difficult therefor* to fix the precise meaning of the word It may bo translated cithci advocate, monitor, teacher, or helper. What tht oliicn is, is to be learned Irom what w« are elsewhere told he does. We learn particularly from the accounts that oui Saviour gives of his work that that office was: 1st. To comfort them; to bo with them in his absence, and lo supply his place — and this is properly expressed by the word Comforter. '2d. To teach them, or remind them of truth — and this might be expressed by the word monitor, or Teacher (ver. 26; xv. 26, 27). 3d. To aid them in their work; to advocate their cause, or to a.ssist 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 (ch. xvi. 7 — 13). It was also by the Spirit that they were enabled to stand i)cfore kings and magistrates, and boldly to speak in the name of Jesus. Matt. x. 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 onginal. ^ 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. I 17. The Spirit of truth. He is thus called here because he would teach them the truth, or would guide them into ali truth (ch. xvi. 13). He would keep them from all error, and teach ihem the truth which either by wriiing or preachintr they were to communicate to others. H The world. The term world is often used to denote all who are entirely under the iniluenre of the things of this world: of pride, and ambiiioii. and ploa sure; all who are not t'lirisiinns, and especially all who are addicted to groM vices and pursuits. 1 'Jot. i. 21; xi. 32. John xu. 31. 2 Co', iv. 4. \Cau- Twt receive. Cannot admit as a Teacher, or Comforter; or cannot receive in his offices of enlightening iiiid purilying. The reasoi' «vhy they cotUd not do ilii«
18 I will nof leave you 'comfortless: 1 " will come to you.
is immediately added, and is shown to be not because they had no power to do it, but for some other reason. IT Because it seeth him not. The nieirof the world are under the influences of the senses. They walk by sight, and not by faith. Hence what they cannot perceive by their senses; what does not gratify their eight, or taste, or feeling; makes no impression on them. As they cannot see the operations of the Spirit (Johniii. 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 know eth him. To k7ww, 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 lAe^oi approbation, oflove, of cordial feeling. Ps. i. (5; xx.wii. 18; cxxxviii. 6. Nahum i. 7; 2 Tim. ii. 19. In this place it means the approbation of the heart; and as the world does not approve of, or desire the aid of the Spirit, so it is said tliey 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. IT He dwelleth in you. See Note, v. 38. 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. See Notes on Gal. V. 22 — 24. Thus he is said to duiell 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, and the Spirit would remain. It is also implied that they would kTiow his presence, and have assurance that they were under his guidance. This was true of the apostles aj> inspired men, and it is true of all
19 \et a little while, and the world seeth me no more; but ye
Christians that by ascertaining that they have the (graces of the Spirit — joy, peace, long sufl'ering, &,c., they know that they are the children of God. 1 Johniii. 24; V. 10.
18. Comfortless. Greek, orphans Jesus here addresses them as childreb (ch. xiii. 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 hve 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 ver. 3.
19. A little while. This was the day before his death. IT 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. 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 hfe; to defend them, and bring them with him. 1i Ye shall live also. This doubtless refers to their future eternal hfe. And we learn from this: 1st. That the life of the Chnstian depends on that of Christ. They are united; and if they were separated, the Chnstian could neither enjoy spiritual Hfe here, nor eternal joy hereafter. 2d. 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 dehver us from
'20 At that day ye shall know that I am in my Father, and ye in me, and 1 in you.
•21 He * that hath my commandments, and keepeth them, ho it is that loveth mo: and ho that loveth me shall be loved of my F'ather;
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 lime 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 arc mast intimately and indissolul)ly united. See Note, eh. x. 38. ^ le in me. That there is a union between us which can never be severed. See Note, ch. xv. 1—7.
21. lie thai hath. Sec. This intimate union is farther manifested by these facts. 1st. That true love to Jesus will produce obedience. Sec ver. 1.5. 2d. That those who love htm shall he loved of the Father, showing that there is a union hctwecn (he Father and the Son. 3d. That Jesus also will love liicni, evincing still the same union. — Religion is love. And the love of the 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. IT IVill manifeit myself to him. To munifcut is to show, to make appear, to place lieforc the eyes so that an object may he 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 ver. 23.
22. Judas sailh unto him. This was the siinc as Lelilieus or Thaddeus. See Atatt. \. 3. He was the brother of Jamew, nnd the author of the Kpistle of Judc. ^ ffoin is it, fee. Probably Ju- Jns thotii^ht that he spake only of his rcsurroction, and lie did not readily see hot,- i; could be that lie miilc'.>lii)w liini-
and I will love him, and will manifest myself to him.
22 Judas ' saith unto him (not Iscariot), Lord, how is it that thou wilt manifest thyself unto us, and not unto the world 1
him, If a man love rne, he will keep my words: and my Father will love
23. JVill keep my words. See ver. 15. T IVe will come to him. We will come to liini with the manifestation of pardon, peace of conscience, and joy in ilie 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 towards 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. I*s. Iviii. 3. Prov..xxviii. 10. Ezek..xiv. 11. He is alienated from God. Eph. ii. 12. Isa. i. 4. Eph. iv. \x. Col. i. 21. Religion is represented as God returning to the soul, and manifesting himself as reconciled through Jesus Christ. 2 Cor. v. 18. Col. i. 21. ^ Make our abode. This is a figurative expres.sion, implying that God and Christ would manifest themselves in no temporary way, but that it would be the pnvilcge of Chris tians to enjoy their presence continually. They would take up their residence in the heart as their dwelling place; as a temple (it for their abode. See 1 Cor. iii. 16: " Ye aie the temple ol (Jod;" vi. 19: "Your body is the temple of the Holy Ghost;" 2 Cor. vi. ICi: ''Ye are the temple of the living tJod." Thia does not mean that there is any personal union between Christians and God: that there is any peeiili;ir indwellinc of the essence of (Jod in us — for God is essentially present in all places in the same way; but it is a figurative mudo of speaking, denoting that iln' ChriiKian is under the intluence of (Jod; that ho rejoii'cs in liis presence, and that he hna
him, and ' vvh will come unto him, and make our abode with him.
21 He that loveth me not, keepeth not my sayings: and the word •n hich ye hear, is not mine, but the Fathers, which sent me.
25 These things have I spoken unto you, being yet present with you.
the views, the feelings, the joys which God produces in a redeemed soul, and with which he is pleased.
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.
26. Will send in my name. On my account. To perfect my work. To | execute it as I would, in applying it to i the hearts of men. See vcr. 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 ch. xvi. 12. Comp. Note, Matt. x. 19, 20. This was a full promise that they should be inspired, and that in organizing the church, and in recording the truths necessary for its edification, they should be under the infallible guidance of the Holy Ghost. IT Brinn 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 triuhs and doctrines as were necessary either for their comfort, or the edification of his people. Amidst the multitude of things which Jesus snake during a ministry of more than tliree years, it was to be expected that many things which he had uttered, that would bo unportant for the edification of the church, would be forgotten. We see Kence the nature of their inspiration. The Holy Spirit made use of their me- Ktories, and doubtless of all their natural
26 But * the Con»fortf.T, which in the Holy Ghost, whom the Father will send in my name, he ' shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.
27 Peace "* I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let
faculties. He so presided over theii memories as to recall what they had forgotten, and the7i it was recorded as a thing which they distinctly remember ed, in the same way as we remember a thing which would have been forgotten had not some friend recalled it to our recollection. 2d. The Holy Spirit %vould 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 ihem of it. Luke x.\iv. 21, 25. 2'". So they did not till then undersi;r d that the gospel was to be preached in the Gentiles, though this was also declared before. Compare INIatt. iv. 15, 16; xii. 21, with Acts X. 44 — 48.
27. Peace I leave with you. This wa8 a common form of benediction among the Jews. See Note, Matt. x. 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 wush. It came from Him who had power to make peace, and to confer it on all. Eph. ii. 15. It refers here particularly to the consolations which he gave to his disciples in view of his approaching death. He had exhorteo them not to be troubled (ver. 1), and he had stated reasons why they should not be. He e.xplained to them why he was about to leave them; he promised them that he would return; and 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 ap proaching departure. But the expression refers also doubtless to the peaa which is given to all who love the Sa^■iour. They are by nature enmity against God. Rom. viii. 7. Their minds are Hke the troubled sea, which canno"
rest, whose waters cast up mire and dirt. Isa. Ivii. 20. They were at war with conscience, with the law and perfections of God, and with all the truths of religion. Their stale after convcreion is described as a state of peace. They are reconciled to God, and they acquiesce in all his claims, and have a joy which the world knows not, in the word, the promises, the law, and the perfections ol (iod; in the plan of.salvation, and in the hopes of eternal Ufe. See Rom. i. 7; v. 1; viii. 6; xiv. 7. Gal. V. 2-2. Eph. ii. 17; vi. 15. Phil. iv. 7. Col. iii. 1;"). H My peace. Such as I only can impart, 'j'he peculiar peace which my relisjian is fitted to impart. ^ Not as Ike world. 1st. Not as the objects which men commonly pursue: pleasure, fame, wealth. They leave care, an.\iety, remorse. They do not meet the desires of the immortal mind, and they are incapable of afl'ordin^ that peace which the soul needs. 2a. 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 cannat be sure that ihey are sincere, but I am. 3d. Not as systems of philosophy and false religion give. The it does not take away sin; it does not reconcile the soul to God. 4ih. My peace is such as meets all the wants of the soul; silences the alarms of conscience; is h.xed and sure amidst all e.\- tcrnal changes, and will abide in the hour of death and for ever. How desirable in a world of anxiety and care to possess this puat-e! And how shoidd all who have it not, seek that which the ^vorld 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 vcr. 1.
23. Yp have heard, &.c. Verses 2, 3. ^ If ye love me. TlfiS expression is not t<'> bo-( oiistrucd as if they had then •o love to him, fof they evidently had.
But they had also low views of him ab the Messiah; they had many Jewish prejudices, and they were slow to be lieve 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. If Yt 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 influence of the Holy Spirit. IT To r/iy Father. To heaven; to the immediate presence of God, from whom all the blessings of redemption are to dftscend. '^ For my Father is frreater th.in I. The olyect of Jcsu.^ here is not to compare his own natiirt 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 1 had with the Father before the world was. You ought to rejoice at my exaltation to bliss and glory with the Father. (Prof Stu&rt.) The object of this expression \s\.o console the disciples in view of his absence. This he does, by saying that if he goes away, the Holy J^pirit will descend, and great success will attend the preaching of the gospel (ch. xvi. 7 — 10). In the plan of salvation the Father is represented as pivinf^ the Son, the Holy Spirit, and the various blessings of the gospel. As the Appoinler, the Giver, the Orltrinalor, 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 can not therefore be adduced to prove that he is not divine. Its whole connexion demands that we interpret it as relating solely to the imparling of the blessingn connected with redemption, in which the.Son is represented all along as hav ing been sent, or pivcn, and in this respect as sustaining a relation subordi nate to the Father.
29 And now I have told you before It come to pass; that, when it 13 come to pass, ye might believe.
30 Hereafter I will not talk much with yon: ibr the prince " of this world Cometh, and hath nothing * in me.
31 But that the vvorld may kno>\v
29. Before if. come to pass. Before my death, resurrection, and ascension. ^f Ye might believe. You might be confirined or strengthened in faith by the evidence which I gave that I came from God: the power of foretelling future events.
30. Will not talk much. The time of my death draws nigh. It occurred the next day. V The prince of this world. See Note, ch.xii. 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 dreadlul conflict with the great enemy of man. See Luke xxii. 53: " This is your hour, and the poiver of darkness." Compare Luke iv. 13. TT 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 lias only power because there are some principles of evil 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 maybe, that, though lie had the natural appetites of rnan, 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.
31. Tluit the world might knoiv that he Inved the Father. That it might not be alleged that hia virtue had not been subjected to trial. It was subjected. He was tempted in all points like as we are, yet without sin. Heb. iv. 15. He passed through the severest forms of temptation, that it might be seen and ■mown that his holiness was proof to dll trial, and that human nature might te so pure as to resist aZZ forms of tempt -
that I love the Father; and as • iht Father gave me commandment, even so I do. Arise, let us go hence.
ation. This will be the case with all the saints in heaven, and it was the case with Jesus on earth. IT 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 calamitv should we show that we are actuated by the love of God. If Arise, let us go hence. It has been commonly supposed that Jesus and the apostles now rose from the paschal supper and went to tlie mount of Olives, and that the remainder of the discourse in chs. xv., xvi., together with the prayer in ch. xvii., 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 probable opinion. It was now probably towards midnight, and the moon was at the full, and the scene was one, therefore, of great interest and tenderness. Jesus, with e little band, was himself going to die, and counselling his little company in regard to their duties and dangers, and, in the stillness of the night, invoking the protection and blessings of God his Father to attend, to sanctify, and guide them, in the arduous labors, the toils, and persecutions, they were yet to endure. Ch. xvii.
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 ofici?ie, 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 streneth
2 Every "branch in me that bear-; every branch that * oearclli fruit, he th not fruit he taketh away: and ' purgeth it, that it may bring forth a Malt. 15.13. 6 Hc.li.lo. Ue.3.19. more fruit.
lo the soul. Others have supposed that h 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. This comparison was frequent among the Jews, for Palestine abounded in vineyards, and the illustration was «"cry striking. Thus the Jewish people are compared to a vine which God had planted. Isa. v. 1 — 7. Ps. l.\xx. 8 — 1(5. Joel i. 7. Jer. li. 21. Eze. xi.x. 10. When Jesus says he was the true vine, perhaps allusion is had to Jer. ii. "21. The word ^rwehere is used in the sense of real, genuine. He really atid 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 be large or small. All ihe 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 all his disciples. He is their leader and teacher, and imparts lo them, as they need, grace and strength to bear the fruits of holiness. 1i.4«d m;/ Father is the hushandman. The word vine-dresser more properly expresses the sense of the original word than hushandman. It means one who has the care of a vineyard; whose ofiicc it is to nurture, trim, and defend the vine, and who, of course, feels a deep interest in its growth and welfare. Note, Matt, xxi. 33. The figure means that (Jod gave, or appointed his Son to he, the source of blessimrs to man; that all grace descends l/irnuc;h him, and that God lakes care f 1 all the branches of ihis vino — that is, of all who are by faith united to the Lord Jesus Christ. In Jesus and all his rhurcli he feels the deepest interest, and it is an object of (frcht solicitude that his church should receive these blessings and bear much fruit.
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 ihe 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; and 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 satne 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: ot a lost sinner with an unchanging Friend ana 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. v. 23), or friend and friend. ^ That beareth not fruit. As the vine-dresser 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 ilicy are truly united to the Lord Jesus. He here refers lo such cases as that of Judas, the unbelieving Jews, the apostatizing disciples, and all false and merely nominal Christians. {Dr. Adam Clarke.) IT Ife takilh away. The vinc-drcsser cuts it otf. God removes such hi various ways: Ist. By the discipline of the church. 2d. By suffering them to fall into temptation. 3d. By persecution and tribulation; by the deceitfulness of riches, and by the cares of the world.
3 Now " ye arc clean throu^^h the word which 1 have spoken unto you.
Matt. xiii. 21, 22. By suffering the man to be placed in such circumstances as Judas, Achan, and Ananias were: such as to siiovv what tJiey 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. V Every h'-anch 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. v. 22, 23. Note, Matt, vii. 16 — 20.) It is also to live so as to be useful to others. As a vineyard is v/orthless 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 labors, and so that the world may be brought to the cross of the Saviour, f He purgelh it. Or rather he prunes it, or cleanses it by pruning. There is a use of words here — a poranomasia 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 laketh away, (airei); every branch that beareth fruit, he purgeth it, {Kathairei); now ye are clean (Katharoi)," &lc.
fhe 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; excites 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 '.hemselves more to him. He does t 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 oranch that is large, apparently thrifty,
As "^ the branch cannot bear fruit of itself, except it abide in the vine; 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 tlie objecta which bind their affections, and which render them inactive. He takes away the things around man, as he did the valued gourds oi Jonah, (Jonah iv. 5 — 11,) so that he may feel his dependence, and live more to the honor of God, and bring forth more proof of humble and active piety.
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 puiifying by his instructions all the time he had been with them. He had removed their erroneous notions of the Messiah; he rid gradually reclaimed them from their tbnd and foolish views respecting earthly honors; he had taught them to be willing to forsake ail things, and he had so trained and disciplined them that immediately aftei his death they would be ready to go and bear fruit among all nations to the honor of his name. In addition to this, Judas had been removed from their numbers, and they were now all true followers of the Saviour. See Note, ch. xiii. 10. ^ Through the word. By means of the teachings of Jesus while he had been with them.
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 1 in you. That is, if you reniEun 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 bo 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
no more can ye, except ye abide in me.
5 I am the vine, ye are tlie branches: he that abideth in me, and I in him, the same hringcth forth much fruit: ' for witliout me ye can do nothing.
G If • a man abide not in me, he
on hhn, withers and droops. Wliile we are united to him by a hving faith, from the nature of the case, strength Hows trorn him to us, and we receive help as we need. Piety then, manifested in good works, in love, and selfdenial, is as natural, as easy, as unconstrained, and as lovely, as the vine covered with Iriiitful branches, is at once useful and enticing.
5. 1 am tlie vine. Ver. 1. ^ Without me ye can do nothing. The e.xpression "without me," denotes the same as separate from me. As the branches, if separated from the parent stock, could f produce no fniit, but would inimediatey wither and die, so the apostles and all other Christians, if separate from Christ, could do nothing. The expression is one, therefore, strongly implying dependence. The Son ot God was the original source of lite. John i. 4. He also, by his work as Mediator, gives life to the world (John vi. 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 perforins. 2d.. That they will perform good works just in proportion as they feel their dependence on him^ and look to him. And 3d. That the;"eason why others fail of being holy is because they are unwilling to look to him and seek grace and strength from liini who alone is able to give it.
(). If a man abide not i7t me. See ver. 4. It 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 any thing of true and real connexion with hiin. 1i Is ca.it forth, iee Note on ver. 'J..\lso Malt. viii. 12; xxii. 13. IT Is withtrcd. Is dried jp. A branch cut off withers. So of » soul unconnected with Christ, how- Voi,. II. — 30
is cast forth as a branch, and is withered; and men gather them, and cast t/iem into tlie lire, and they are burned.
7 if ye abide in me, and my words abide in you, ye * shall ask what ye will, and it shall be done unto you.
ever 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, every thing withers and dies. The zeal languishes, the professed love is gone, prayer is neglected, the sanctuary forsaken, and the soul becomes like a withered branch reserved for the tire of the last great day. Sec a beautiful illustration of this in Ezek. XV. If 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 Matt. xiii. 40 — 12, it seems that it shall be done by the angels. The expression means, as the withered and useless branches of trees are gathered for fuel, so shall it bo with all hypocrites and false professors of religion. ^ Are burned. See Matt xiii. 42.
7. My words. My doctrine; my commandments. % Abide in you. Not only are remembered, but are suffered to re main in you as a living principle, tc regulate your atfections and lite. ^ Yt shall ask, iStc. See cli. xiv. 13. This promise had particular reference tc 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. \Vc barn 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 a(r»'ciions, that our prayers will be heard. Were we perfect in all things, he woul<i always hear us, and we should be kept from making an improper petition. But just so far as men regard ininuiiy in their heart, the Jjord will not near them, Psalro Ixvi. 18.
8 Herein is my Fiither glorified, I 10 If " ye keep my command Ihat ye bear much fruit; so shall ye ments, ye shall abide in my love, be my disciples. even as I have kept my Father's
9 As the Father hath loved me, commandments, and abide in liib 60 have I loved you: continue ye love. in my love. 11 These things have I spoken
8 Herein. In this, to wit, in your bearing much fruit. IT Glorified. Honored. ^ Bear much fruit. Abound in good works, are faithful, zealous, humble, devoted, always abounding in the works of the Lord. This honors God, 1st. Because it shows the excellence of his law which requires it. 2d. Because it shows the power of his gospel, and his grace that can overcome the evil propensities of the heart, and produce it. 3d. Because the Christian is restored to the divine image, and it shows how e.xceilent 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. Compare Matt. vii. 20. Phil. iv. 8. 1i So. That is, in doing this. If Shall ye he 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 those who bear isivcufrtiit 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 taleius, in the work for which the Saviour laid down his hfe. Nor should any one take coinfort 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 eflbrt to glorify his name, and to benefit a dying world. The apostles obeyed this command of the Saviour, and went forth preaching the gospel every where, and aiming to bring all men to the knowledge of the truth. And the time has come for Christians to imitate their e.vimple, and strive to send the news of salvation to the ends of the earth.
9. As the Father hath loved me. The love of the Father towards his only bejoi'en Son is the highest aflection of which we can conceive. Compare Matt. iii. 17: xvii. 5. It is the love of God towards his co-equal 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. ^ Conliiiue 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 ue should continue in his love, 1st. Because the love which he shows for us is unchanging. 2d. It is the love of our best friend: love whose strength was expressed by toils, and groans, and blood. 3d. 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 cojitinuing 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 connexion 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 alsi> Luke xi. 42. 1 John ii. 5. Jude 21
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, 'i My joy. This expression probably denotes the happi unto you, that my joy might remain I 13 Groaler ' love hath no man in you, and that ° your joy might than this, that a man lay down his
rj This ' is my commandment. That ye love one another, as 1 have loved you.
ness which Jesus had, and would continue to have, by llicir ohedience, love, and fidelity. Their obedience was to him a source of joy. It was that which he sought, and for which he had labored. He now clearly taught ihem the path of duty, and encouraged them to persevere, notwithstanding he was about to Inave liieni. 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 iheir fidelity is an object which he de- Bires, and in which he finds delight. The same sentiment is expressed in ch. xvii. 13. IT Your joy might be full. That you might be freed 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 iu tlie arduous trials of your ministry. See 1 John i. 4. 2 John \2. Tills promise of the Saviour was abundantly fulfilled. The apostles, with great freciucncy, 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 xiii. 52. Rom. xiv. 17. 2 Cor. ii. 3. Gal. v. 22. 1 Thess. i. 6; ii. 19, 20;iii. 9. 1 Pet. i. 8. Rom. v. 11. 2 Cor. vii. 4.
12. This is 7711/ commandment. The peculiar law of Christianity, called hence the new command inoni. See Note, ch. xiii. 34. ^ As J have loved you. That IS, with the same tender aflection, willing to endure trials, to practise self-denials, and, if need be, to lay down your live.s for each other. 1 John iii. Ii5.
11 Ye "^ are my friends, if ye do whatsoever I command you.
is the most valuable object we possess, and when a man is willing to lay that down for his friends, or 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 Pytnias — have occurred where a man was willing to save the life of his friend by giving his own. It greatly enhances the love of Chri.st, 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. 1 John iv. 10. Rom. v. tj, 10. It also shows us the extent of his love that he gave himself up, not to common sufferuigs, but to the most bitter, painful, and protracted, that man had devised, not lor himself, not for friends, but for a thoughtless and unbelieving world.
15. I call you not servants. This had been the common title by which he ad dressed them. Matt. x. 24, 25. John xii. 26; xiii. 13. Bui he had also befort this on one occasion called them friends (Luke xii. 4.), and on one occasion after this he called them servants, (John xv. 20). He here means that the ordinary title by which he would henceforth ad dress tlieni would be that of friends. If The servant knowelh not. Sec. He receives the coumiand of his master without knov.ing 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 acqua'uted with the plans, wishes, and wajiis of the friend. This instance of friendship, Jesus had giver, them by making them ac<]uaintcd with the reasons why he wns about to leave them, and with his secret wishes in rej'ard to them. As he had given them tliis proof of friendship, it waa uroper what his lord doetli: but I have called you ° friends: for all things that he should not wiihliold from them the title of friends. IT JUs Lord. His iiiMtcr. IT / have called you friends. 1 have given you the name oi friends, lie docs not mean that tlie usual appellation which he had given them had been that ot friends, but that sueii was tlic title which lie had now given them. If For all Ihini^s, &c. The reason why he called them friends was, that lie 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 ot 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. See Note, John v. 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.
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. Mark.\iii. 20. Matt. xxiv. 22, 24, 31. Col. iii. 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. See John vi. 70; also Matt, iv. 18 — 22. He thus shows them that his love for them was pure and disinterested; that it commenced w hen they had no adeciion 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 otHce in the church or ihe state. It is not that they have originated these talents, or laid God under obhgation. What ihey have they owe to his sovereign goodness, anl they are
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, " 1'he grace of Christ prevexted tliem;'" — 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. If / have chosen you. To be apostles. Yet all whom he now addressed were true disciples. Judas 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 beliei ot the truth." 2 Thess. ii. 13. If Ordained you. Literally, I have placed you, appointed you, set you apart. It does not mean that he had done this by any formal pubhc act of the imposition of hands, as we now use the word, but that he had designated or appointed them to this work. Luke vi. 13 — 16. Matt. X. 2 — 5. ^ B.-ing 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 apa<-t, and this they faithfully accomphshed. It may be added that this is the great end for which Christians are chosen. It is not to be idle, or useless, or smiply to seek enjoyment. It is to do good, and to spread as far as possible the lich tem poral and spiritual blessings whicli the gospel is fitted to confer on mankind. If Your fruit should remain. This i)ro bably means, 1st. That the effect ol I their labors should be permanent on [ mankind. Their efforts were not to be I like those of false teachers, the result of whose labors soon vanish away (Acta V. 38, 39). but their gospel was to sjiread,, was to take a deep and permamnt hold I on men, and was ultimately u fill tl**
r have chosen you, and ordained " you, that ye should go and bring ibrth fruit, and that your fruit should remain; that whatsoever * ye shall ask of the Father in my name, he may p'we it you.
17 These ' things I command you, that ye 1 jve one another.
18 If •* the world hate you, ye kno\y that it hated me before it hated you.
19 If ye were of the world, the
world would love his own. but because ye are not of the world, but I have chosen you out of the world, therefore ' the world hateth you.
^0 Remember ^ the word that 1 said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you: if ff they have kept my saying, they will keep your's also.
■2\ Uut'* all these things will they do unto you for my name's sake,
world. Mitt. xvi. 18. The Saviour knew this, and never was a prediction more cheering for man, or more certain in its fulfihnent. id. Tlierc is included, aUo, in this declaration, the idea tliat their labors were to be unrcmilled. They were sent forth to be diligeru in their work, and untiring in their efforts to spread the gospel, until tlie day of tlieir death. 'I'hus their I'ruii, the continued product or growth of rehgion 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 a part of his life; nor to feel himself at liberty to rela.x his endeavors; nor to suppose himself to he a Christian when his religion produced no fruit in his life. I£c 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 Ciiristian armor, or known any thing of the grace of God. See Luke Lx.rji. ^ That whosoever, 6i,c. See ver. 7. 10. If the world hale you. The friend- 8hi(. ol the world they were not to expect; but they were not to be deterred from their work by their hatred. They liad seen the example of Jesus. No opposition of the proud, the wealtiiy, tlio learned, or the men of powtr; no persecution or jibes; had deterred him iVoni his work. Remembering this, and having his example s'^sadily in the eye, \hey were to labor not less because 30*