But though the words refer to the last "coming" of Christ, the promise must not be limited to that one "coming" which is the consummation of all "comings." Nor again must it be confined to the "coming" to the Church on the day of Pentecost, or to the "coming" to the individual either at conversion or at death, though these "comings" are included in the thought. Christ is in fact from the moment of His Resurrection ever coming to the world and to the Church, and to men as the Risen Lord (comp. i. 9).
This thought is expressed by the use of the present I come as distinguished from the future
/ will come, as of one isolated future act. The "coming" is regarded in its continual present, or, perhaps it may be said, eternal reality. Comp. w. 18, 28, (xvii. n, 13), (xxi. 22 f.). On the other hand, see, for the definite historical fulfilment, xiv. 23.
Side by side with this constant coming, realised through the action of the Holy Spirit in the life of the Church (i>. 26), is placed the personal, historical, reception of each believer (/ will take you to myself) fulfilled through death.
unto myself] the centre and spring of your joy and glory. Christ will not fail His disciples, though they may fail (xiii. 38).
Augustine rightly observes that these phrases of "going" and "coming" are not to be interpreted of local transference: "Si bene intelligo, nee unde vadis nee unde venis, recedis: vadis latendo, venis apparendo."
The double correspondence in the language of the two clauses, go — come; prepare a place — take you to myself, gives distinctness to the two aspects of Christ's work.
that twhere I am...'} Presence with Christ, as involving the vision of His glory (xvii. 24), carries with it participation in His Nature. Comp. i John iii. a. See also vii. 34, 36, viii. 21 f., xii. 26.
4. twhither I go ye know, and the way ye know] According to the true reading, whither I go ye know tne way. However indistinct might be the conception which the disciples had of the goal to which the Lord was going, they could at least see the direction in which He went. His life, as they looked upon it, made this clear. Hence the pronoun is emphatic here—" whither I — I as ye know me — am going," while it does not occur in the earlier clauses of v. 3 or in St Thomas' repetition of the words v. 5; nor is the following " ye " emphatic.
5—11. The revelation which the Lord had given of the purpose of His approaching separation creates questioning among the disciples. How can they have any true conception of the " way " of which He spoke? How can they have any true knowledge of the Father? The first question is proposed by St Thomas (5 — 7); and the second by St Philip (8— u).
and how can we know the wayf] The true text gives a short sentence: how know we the way f This question of St Thomas expresses a natural difficulty as to the Lord's we know not whither thou goest; and how can we know the way?
6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.
7 If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.
8 Philip saith unto him, Lord, shew us the Father, and it sufficeth us.
statement. For us generally a clear apprehension of the end is the condition of knowing the way. But in spiritual things faith is content to move forward step by step. There is a happiness in " not seeing," xx. 29. The "way" is itself the revelation, and for man the only possible revelation, of the end.
6 f. The answer of the Lord is more comprehensive than the question of St Thomas. The question is answered by the first clause: " I am the way;" but such a statement itself requires interpretation, and this is given in the clauses which follow. To know Christ is to know all, to know both the goal and the way. He is in the fullest sense the way, and the guide, and the strength of men; and beside Him there is none other.
6. I am...] not simply " I reveal," or " I " open," or " I make, as a prophet or a lawgiver." Christ is all Himself. The pronoun is emphatic, and at once turns the thoughts of the apostles from a method to a Person.
The beautiful paraphrase of the verse by Thomas a Kempis may be quoted in his own words: "Ego sum via, veritas et vita. Sine via non itur, sine veritate non cognoscitur, sine vita non vivitur. Ego sum via quam sequi debes: veritas cui credere debes: vita quam sperare debes." (' De imit.' in. 56.)
the <way~\ by which the two worlds are united, so that men may pass from one to the other. Comp. Heb. ix. 8, x. 20; Eph. ii. 18. Hence, perhaps, the Christian faith is spoken of as "the way:" Acts ix. 2, xix. 9, 23, xxii. 4, xxiv. 22. The use of the corresponding word in the Chinese mystical system of Laotse is of interest. "In the mysticism of Lao the term [Tao, 'the way,' 'the chief way'] is applied to the supreme cause, the way or passage through which everything enters into life, and at the same time to the way of the highest perfection" (Tiele, 'Hist, of Rel.' P- 37)- the life~\ by which the entire sum of being fulfils one continuous purpose, answering to the divine will (comp. i. 3, 4), no less than that by which each individual being is enabled to satisfy its own law of progress and to minister to the whole of which it is a part. Comp. xi. 25; Col. iii. 4.
It is most instructive to notice the two connexions in which Christ reveals Himself to be "the Life." Comp. xi. 25, note.
no man comet b unto the Father...] Here for the first time the end of " the way," even tne Father, is distinctly told.
but by (through) me'] It is only through Christ that we can, though in God (Acts xvii. 28), apprehend God as the Father, and so approach the Father. The preposition probably marks the agent (comp. i. 3, 10, 17; i John iv. 9); but it is possible that Christ may represent Himself as the " door " (x. i, 9). It does not follow that every one who is guided by Christ is directly conscious of His guidance.
7. If ye had known me — come to know (fyvaxfire) me in the successive revelations of myself which I have made— -ye should have known — have enjoyed a certain and assured knowledge of (flSeire) my Father also] " The Father" of v. *6 is now regarded under His special relation to Christ. The disciples, it is implied, would have had no need to ask about Christ's goal and theirs, if they had really known Him. The change of verb (eyi/w/cetre, jfSfire) and the change of order (ft' e-yvw/c. fxe, rev TT. /i. av j;S.) are both significant. Comp. viii. 19.
from henceforth (omit and) — from this crisis in my self-revelation-—^ know him, and have seen bim\ The announcement which Christ had made had placed the Nature of the Father in a clear light. The disciples could no longer doubt as to His character or purpose. In this sense they had " seen the Father," though God is indeed invisible (i. 18). They had looked upon Him as He is made known in His fatherly relation, and not as He is in Himself. From that time forward the knowledge and the vision became part of their spiritual being. Comp. i John ii. 13.
8. St Thomas remains silent. The same faith, we may suppose, which afterwards enabled him to give expression to the great confession, xx. 28, now kept him pondering on the meaning of Christ's words. St Philip, on the other hand, takes hold on the last word and seeks to obtain vision in a more unquestionable form. He wishes to gain bodily sight in place of the sight of the soul.
9 Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then^ Shew us the Father?
10 Believest thou not that I am in the Father, and the Father in
me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.
ii Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake.
shew us~] As the revelation was once made to Moses (Exod. xxxiii. 17 ff.), and as it has been promised in the prophets (Isai. xl. 5). The new dispensation naturally seemed to call for a new manifestation of the divine glory. The request at the same time implies the belief that Christ could satisfy it. Comp. Matt. xi. 27.
it sufficeth us"] We shall be contented then even to be left alone; we shall ask and we shall need no more.
9. Have I been... twit h you...,] The thought is primarily of the self-revelation of Christ, and not of the power of observation in the disciples (Have ye been... with me...).
...and yet hast thou not known...] and dost thou not know me? hast thou not come to know me (fyvumas)? The life of Christ was the true manifestation of the Father, whose will and nature could be discerned in the acts and words of His Son. A theophany — an apparition of God's glory — could only go a little way in shewing His holiness and justice and love.
known me] The Lord does not say here " the Father; " He points out first the way to the end.
Philip] There is an evident pathos in this direct personal appeal. The only partial parallels in St John are in xx. 16 (Mary); xxi. 15 (Simon son of John); the insertion of Thomas in xx. 29 is a false reading. See also Luke xxii. 31, x. 41; Matt. xvi. 17, xvii. 25; Mark
The words give for all time a definiteness to the object of religious faith; and it is impossible to mistake the claim which they express.
and (omit) ho<w sayest thou (emphatic)] thou, who from the first didst obey my command (i. 43, 44), and recognise m me the fulfilment of the promises of God (i. 45), and appeal to sight as the proof of my claims (i. 46).
10. Believest thou not...'] It was a question of belief, for the Lord had expressed the truth plainly at an earlier time, x. 38.
I am in the Father, and the Father in me~\
In x. 38, the order is different, inasmuch as the notion of divine power is there made the starting-point. The teaching of Christ shewed how He was in closest communion with the Father; His works shewed how the Father wrought in Him.
but the Father...'} My teaching is not selforiginated, but on the contrary my whole Life is the manifestation of the Father's will.
the Father that dwelleth in me, he doeth the 'works'] According to the true reading, the Father abiding in me doeth His works, carrieth out actively His purpose in many ways, and my teaching is part of this purpose. "The works" were the elements of "the work" (iv. 34, xvii. 4, v. 36, ix. 4), and they are said to be wrought by the Son (x. 37) as by the Father. Comp. v. 19 f., notes.
The words and the works of Christ are pointed out as the two proofs of His union with the Father, the former appealing to the spiritual consciousness, the latter to the intellect. The former were a revelation of character, the latter primarily of power; and naturally the former have the precedence. Comp. xv. 24, note.
11. Believe...'] The verb is here plural, iri(rrtvfT€ contrasted with 7rior«i5eir, "V. 10). Philip had expressed the thoughts of his fellowdisciples, and now the Lord addresses all. Believe me that...accept my own statement as final.
or else] if my Person, my life, my words, do not command faith, then follow the way of reason, and from the divinity of my works-deduce the divinity of my nature (cf. v. 36). Comp. x. 37 f., iii. 2-
3. Christ and the disciples (12 — 21). In the last sub-section (8 — ii) the thoughts of the disciples were concentrated on the objective manifestation of God without them;
He that believeth on me, the works that I do shall he do also; and greater works than these shall he doj because I go unto my Father.
13 a And whatsoever ye shall ask in a my name, that will I do, that the Father may be glorified in the Son.
14 If ye shall ask any thing in my name, I will do it.
they are now turned to the subjective manifestation of God within them. Three aspects of this progressive revelation are brought out in succession. The disciples continue Christ's work in virtue of their relation to Him (12 — 14). He still carries out His work and provides for them "another Advocate" (15 — 17). He comes to them Himself (18 — 21).
A comparison of xiii. 33 ff., xiv. i ff., xiv. jta ff., will shew a striking progress in the unfolding of the vision of Christ's departure.
12—14. Christ's departure enables the disciples to do through His intercession greater works than He had done, in order that the Father may be glorified in the Son.
12. Verily, verily..."] Christ had appealed to His works as a secondary ground of belief. He now shews that the true believer will himself do the same works. Such works flow from the Son and from those in fellowship with Him; but the life and the nature lie deeper.
greater works than these (which I do in my earthly ministry) shall he do\ "greater" that is, as including the wider spiritual effects of their preaching which followed after Pentecost (Acts ii. 41;. " Evangelizantibus discipulis...gentes etiam crediderunt; haec sunt sine dubitatione majora" (Aug. ad loc.). There is no reference to miracles of a more extraordinary kind (e.g. Acts xix. la), as if there were a possibility of this material comparison (yet comp. Matt. xxi. 21 f.). Nor can "greater" be regarded as equivalent to ''more."
These "greater works" are also works of Christ, being done by those who "believe on Him."
because..."] The elevation of Christ in His humanity to the right hand of God carries with it the pledge of the greater works promised. The idea is not that the disciples will henceforward work because Christ will be absent; but that His going increases their power (xvi. 7; comp. Eph. iv. 8 ff.; Phil. iv. 13). The emphatic pronoun (I) does not give a contrast with "ye," but brings out the fulness of Christ's personality.
my Father] the Father according to the true reading. The title gives the ground of fellowship.
13. And 'whatsoever...'] This clause may be either a continuation of the former clause and dependent on "because;" or a new and independent clause carrying forward the thought one stage further. The second alternative appears to be preferable. The union of Christ, perfect man, with the Father gives the assurance of the greater works; and yet more, Christ for the glory of the Father will fulfil the prayer of the disciples.
Now at last the Lord has revealed His Person to the disciples, and they are enabled to apprehend His relation to themselves and to the Father. Thus the phrase occurs throughout this section of the Gospel, xiv. a 6, "the Holy Spirit, whom the Father will send in my name;" xv. 1 6, " that whatsoever ye shall ask(mT»?Tf, amjoT/re) the Father in my name, He may give you;" xvi, 33, "if ye shall ask (aipfoTyrf) anything of the Father, He will give it you in my name;" xvi. 24, " hitherto have ye asked (rjnjtrare) nothing in my name;" xvi. 26, "in that day ye shall ask (ain/o-ecr^c) in my name." Comp. xv. 21.
The meaning of the phrase is "as being one with me even as I am revealed to you." Its two correlatives are in me (vi. 56, xiv. 20, xv. 4 ff., xvi. 33; comp. i John v. 20); and the Pauline in Christ. It occurs elsewhere in the New Testament in Mark ix. 38, xvi. 17; Luke x. 17; Acts ii. 38, iii. 6, iv. 10. The phrase in the name (e'i/ TO> ovonart) must be distinguished from the cognate phrases into the name, on the name (fly TO ovofw, eVt ro> ovofiari, and TO> ovo'/iari), which are also found.
Augustine remarks that the prayer in Christ's name must be consistent with Christ's character, and that He fulfils it as Saviour, and therefore just so far as it conduces to salvation.
that (this) will Ida] There is exact conformity between the disciples' prayer and Christ's will. He promises Himself to do what they ask, and not only that they shall receive their petition.
that the Father...,] that God may be openly revealed in majesty as Father in the Son, for he who obtains his prayer through Christ, who claims to act in the Father's name (v. 43), necessarily gains a more living and grateful sense of the Father's power and love. The
16 And I will pray the Father, and he shall give you another Com-
forter, that he may abide with you for ever j
17 Even the Spirit of truth; whom the world cannot receive, because it
condition — the furtherance of the Father's glory — furnishes the true limitation of prayer. Comp. xiii. 31 ("the Son of man... and God...").
14. If ye shall ask any thing in my name...] The most ancient authorities add me: if ye shall ask me anything... This reading gives a fresh and important thought. Prayer is to be made not only in the name of Christ, as pleading His office in union with Him; but also to Christ.
I will do it] Or perhaps this (or that) will 1 do (rovro ironj<ro>). The reading is uncertain; but on the whole it seems best to regard the personal pronoun as emphatic here (<yw jroij- <ro>), so that it marks as elsewhere the action of Christ in the fulness of His double nature.
15 — 17. Christ after His departure continues His work for His disciples, and provides for them an abiding Advocate. But the efficiency of His action for them depends upon their fellowship with Him through loving obedience.
15. If ye love me..."] The thought of love follows that of faith (v. 12). Faith issues in works of power: love in works of devotion. The subject of the love of the disciples for Christ (comp. viii. 42) is peculiar to this and the following section (15 — 31).
keep] According to the true reading, ye will keep. Obedience is the necessary consequence of love. The imperative reading gives a false turn to the thought. Love carries with it practical devotion, and this calls out the intercession of the Lord; or, in other words, love for Christ finds practical expression in love for the brethren, which is His commandment (xiii. 34). Comp. xv. 10, xiv. 21, 23; (i John v. 3).
my commandments] The commandments that are mine, characteristic of me (ras eVroXar ra? (pas, comp. xv. 9 note, xv. ia: in v. 21, xv. 10, raj fvroXds ftow). The phrase in this connexion is nothing short of a claim to divine authority.
16. And I will pray (ask)...] I on my part, when the due time has come. Active love on the part of Christ corresponds to active love on the part of the disciples. The mission of the Paraclete is from the Father who sent His Son (iii. 17). In this lies the perfect assurance of love; so that there is a correspondence between "I will do" (v. 13) and "I will ask and he shall give." Comp. xvi. 7. On ask (eparai/) see xvi. 26 note.
the Father] In this common title lies the pledge that the prayer will be granted.
another Comforter (Advocate)] See Note at the end of the Chapter. The phrase appears to mark distinctly the Personality of the Paraclete, and His true Divinity. He is "another," yet such that in His coming Christ too may be said to come abide with you] be with you, according to the true text. Three different prepositions are used to describe the relation of the Holy Spirit to believers. He is "with (/xerd) them." He "abideth by (napa) them." He is "in (fV) them." The first marks the relation of fellowship: comp. xiv. 9, xv. 27. The second that of a personal presence: comp. viii. 38, xiv. 23, 25, xvii. 5. The third that of individual indwelling: comp. xiv. 10 f.
for ever] Christ's historical Presence was only for a time. His spiritual Presence was "for all the days until the consummation of the age" (Matt, xxviii. 20). This Presence was fulfilled through the Spirit.
cannot receive] because sympathy is a necessary condition for reception. The soul can apprehend that only for which it has affinity (i Cor. ii. 14). They who stand apart from Christ have neither the spiritual eye to discern the Paraclete, nor the spiritual power to acknowledge Him. Immediate vision is the one test which the world admits. The world be&oldetli (comp. ii. a3, note, xvi. 16) him
seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.
Yet a little while, and the seeth me no more; but ye because I live, ye shall live not, neither knoweth (comp. ii. 25, note) him. This inability to receive the Spirit is emphasized by the fact that "His own people" received not the Word (i. n). Even of the disciples it is not said that they " see " the Paraclete.
because...for (because)...] It is to be noticed that the order of thought in the two clauses is reversed. With the world want ot vision prevented possession. With the disciples the personal presence of the Paraclete brought knowledge, and with that knowledge the power of more complete reception. Comp. Matt. xxv. 29.
but (omit) ye know him] On the other hand, the disciples had so far realised their fellowship with Christ, that of them it could be said, even as they looked with uncertainty to the future, " ye know (yii/wo-KfTe) Him," with a knowledge inchoate indeed, yet real. For in Christ the Spirit was truly present already, if not in His characteristic manifestation; just as Christ is present now with His Church in the Spirit. In this sense it could be said of the Spirit, even before Pentecost, Heabideth lay you and is in you, according to a reading which has strong support. For the time the Spirit was in Christ; afterwards Christ has been for us in the Spirit. And His Presence is twofold, in the Society and in the individual; He " abideth beside " us in the Church; and He "is" in each believer. The common reading " shall be in you " has considerable support, and the two forms in the original (lorai, e'ori) are liable to confusion, but the present tense appears to be less like a correction. Comp. a John 2.
18 — 21. A third topic of consolation on Christ's departure lies in the fact that He will Himself come to the disciples, and make His Person clearer to them than before.
18. I will not leave (x. 12, xvi. 32, viii. 29) you comfortless] Orphans (Lam. v. 3), bereft of your natural and loving guardian (op(j>avovs, Vulg. orfanos). Christ presents Himself to the disciples as a Father of "children" (xiii. 33), no less than as a brother (xx. 17; comp. Hebr. ii. n f.). "Ipse circa nos paternum affectum quodammodo demonstrat" (Aug. adloc.). The very word which describes their sorrow confirms their sonship.
I will come~] I come, ever and at all times I am coming. The positive promise is not for the future only, but abiding. Comp. vv. 3, a8, xxi. 22 f. The fulfilment of the promise began at the Resurrection, when Christ's humanity was glorified; and the promise was potentially completed at Pentecost. The life of the Church is the realisation of the Pente* costal coming of the Lord, which is to be crowned by His coming to Judgment. No one specific application of the phrase exhausts its meaning. Comp. v. 3, note.
19. Yet a little <while~] That is, to the close of Christ's earthly natural life (comp. vii. 33, xii. 35, p. XP-? xiii. 33, xvi. 16 ff., /itxp.)- So long, in some sense, the world continued to "see" (behold) Christ even if they did not "know " Him, through the conditions of His transitory manifestation. The disciples, on the other hand, in virtue of the principle of spiritual life within them, did not wholly lose the power of "seeing" (beholding) Christ by His death. They "beheld Him," so far as they were still able to receive His revelations of Himself; they "did not behold Him" (xvi. 16), so far as they had not yet gained the lasting vision of His divine glory. The words exclude the error of those who suppose that Christ will "come" under the same conditions of earthly existence as those to which He submitted at His first coming.
because I live...also~] The ground of the power of vision in the disciples, which the world lacked, lay in their fellowship with Christ, and in the capacity for the higher life involved in that fellowship. The fulness of their life, as of their sight, dated from Pentecost (shall live). Thus this first clause contains by implication the reason of the disciples' continuous sight of their Lord, while it gives also the promise of their more complete connexion with Him when He was raised from death. The open sight of God is the fulness of life, i John iii. i flf. Compare v. 26, vi. 57; and, in another aspect, i Cor. xv. 21 f.
If the words are taken (as the original allows) wholly or in part as a direct explanation of the former statement (ye behold me, because I live and ye shall live, or ye behold me because I live, and ye shall live) the sense is much feebler; and the construction is not in St John's manner. Comp. xiii. 14, xiv. 3,
20. At that day] of realised life fcomp. xvi. 23, 26) you shall come to know by the teaching of the Spirit, what is for the time (v. 10) a matter of faith only, my union with Him who is not only " the Father," but " my Father," and then, in that knowledge, realise the fulness of your fellowship with me. ' ' The
I am in my Father, and ye in me, and I in you.
21 He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, 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?
him, If a man love me, he will keep my words: and my Father will love him, and we will come unto
day " corresponds to " the coining," but generally it marks each victorious crisis of the new apprehension of the Risen Christ.
I am in my Father} The converse truth (my Father in me, w. 10 f., xvii. 21) is not brought forward here, because the thought is predominantly that of the consummation of life in the divine order, and not that of the divine working in the present order.
ye in me, and I in you] The union is regarded first in its spiritual completeness, and then in its historical completeness (comp. xvii. «, *3, (26); i John iii. 24, iv. 13, 15, 16).
21. He that bath... and keepeth...'} The first verb (hath) marks the actual possession, as of something which is clearly and firmly apprehended (v. 38); the second (keepeth), the personal fulfilment.
The verse is in part the converse of v. 15. There active obedience is seen to be the consequence of love. Here active obedience is the sign of the presence of love. Comp. xv. 10.
The variation of construction (shall be loved by, I <will love) in the second clause is to be noticed (see v. 23). The passive form (shall be loved by) seems to bring out the idea of the conscious experience of love by the object of it. The believer loves and feels in himself the action of the Father through Christ (my Father).
will manifest myself] The exact force of the word (e'/x^ai/t'feo) is that of presentation in a clear, conspicuous form (comp. Matt, xxvii. 53; Hebr. ix. 24; [Acts x. 40; Rom. x. 20]; Exod. xxxiii. 13, jg). It conveys therefore more than the idea of the disclosing of a hidden presence (drroKaXvirrto) or the manifesting of an undiscovered one (<pavfpoa>). The action of the Spirit effectuates in the believer this higher manifestation of Christ, which more than supplies the place of His Presence under the conditions of earthly life. At the same time the revelation is Christ's own work: "I will manifest myself," and not " I shall be manifested" (comp. v. 18, note).
The description which has been given (12 — 21) of the future relation of Christ to His disciples leads to a more general view of the nature, of Revelation. This falls into three parts. First the condition of Revelation is laid down in answer to the question of St Jude (22—24); then the mode of Revelation is defined (25—27); and lastly the work of Christ for His people, fulfilled in heaven and on earth, is recapitulated (28 — 31).
22—24. On the side of man love and obedience are pre-requisites for the reception of divine communications. These Christ calls out, and to reject Plis teaching is to reject the teaching of God.
22. Judas, not Iscariof] Luke vi. 16; Acts i. 13. Comp. Matt. x. 3; Mark iii. 18. The distinguishing clause seems at once to mark that Judas Iscariot was the more conspicuous of the two bearing the name, and also to express the instinctive shrinking of the Evangelist from even the momentary identification of the speaker with the betrayer, though he had distinctly marked the departure of Iscariot (xiii. 30). If, as appears likely, St John's narrative took shape in oral teaching addressed to a circle of disciples, the addition may have met a look of surprise from the hearers.
Lord, how is it that...'] Lord, what hatli come to pass that... The question implies that some change must have come over the plans of the Lord. It is assumed that as Messiah He would naturally have revealed Himself publicly: something then must have happened, so Judas argues, by which the sphere of Christ's manifestation was limited. The thought is rather of a manifestation of glory than of a manifestation of judgment.
unto its'] The emphatic position of the pronoun ("that it is to us thou wilt...") gives it the force of "to us, the apostles, only."
the world] which was the object of God's love (iii. 16) and Messiah's inheritance (Ps. ii. 8). An apostle now raises in another form the question which was raised by the Lord's brethren before: vii. 4.
23. Jesus answered..."] The answer lies in the necessary conditions of revelation which the words describe. The power of receiving a divine Revelation depends upon active obedience, which rests upon personal love. Love to Christ brings the love of His Father (my Father and not simply the Father) to the disciple. And this is followed by the realisa-
24 He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father's which sent me.
25 These things have I spoken unto you, being yet present with you.
26 But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach
tion and continuance of that fellowship through which God is revealed to man. Love, obedience, and knowledge are correlative. Compare v. 15, note.
my words'] my word, the Gospel message in its total unity, and not as broken up into separate commands (v. 15), or separate parts (•*>• 24).
we (will come..."] This use of the plural (we) implies necessarily the claim to true divinity on the part of Christ; compare x. 30 (note), and contrast xx. 17 (note). For the idea compare Rev. iii. 20.
abode] The original word (JIOVTI, Vulg. tnansio), even in the changed connexion, carries the thought back to v. a (papal, mansions). The two aspects of the truth are necessary. Comp. i John iv. 15, ii. 34. The Christian abides with God, and God abides with the Christian.
with him (w. 17, 25)] and not here in him. The idea is that of the recognition of the divine without (so to speak) and not of the consciousness of the divine within. The Christian sees God by him (rrap' auT<3); he welcomes and finds a dwelling-place for God, and does not only feel Him in him. Compare for the general idea Lev. xxvi. 1 1 ff.
24. The love of the disciples fitted them, imperfect as they were, to receive Christ's revelation of Himself. The want of love in the world made revelation impossible for the world. This impossibility is indicated and traced to its final ground in the last clause, which corresponds in relation though not in form to the last clause of -v. 23. Disobedience to Christ is in fact disobedience to God under the aspect of Love. To reject His word is to reject the Father's word. For such then as loved not Christ there could be no divine manifestation in the sense here implied. Comp. vii. 16.
keepeth not my sayings] my words (Xdyovr), the constituent parts of the one "word." The use of the plural here may perhaps mark the perception of the unity of the revelation of the Lord as characteristic of believers and impossible for unbelievers.
which ye hear] The clause is unemphatic, and appears simply to describe the divine message in its fulness as actually addressed to the apostles.
25 — 27. The earthly teaching of Christ was dependent on the circumstances under which it was given. His temporary "abiding with the disciples " was but an image of the future abiding (v. 23). So far (these things') He had been able to speak while those who heard could at least partly understand Him. There could not but be something which seemed incomplete, and something which seemed obscure to the hearers. But this teaching, now brought to its close, was to be completed and laid open by the teaching of the Spirit, which should be universal (all things as contrasted with these things). And meanwhile Christ gave His peace as an endowment for the time of waiting.
25. These things..."] all that had been spoken on this evening in contrast with the further teaching (all things) of the Paraclete.
being yet present...,] while yet abiding... The word used (^ei/a>i/, Vulg. manens) keeps up the connexion between the transitory fellowship of Christ with the disciples on earth and His spiritual fellowship with them hereafter (povT/v TTOtrja-o^effa, v. 23).
26. the Comforter (Advocate), which is (even) the Holy Ghost (Spirit), whom the Father will send in my name] As compared with Christ the Paraclete fulfils a double office: He teaches and He recalls Christ's teachings. His work indeed is to teach by bringing home to men the whole of Christ's teaching. The revelation of Christ in His Person and work was absolute and complete, but without the gradual illumination of the Spirit it is partly unintelligible and partly unobserved. Comp. xvi. 13; i John ii. 20, 27.
As Christ came "in His Father's name" (v. 43, x. 25), so the Spirit is sent "in His name." The purpose of Christ's mission was to reveal God as His Father, and through this to make known His relation to men, and to humanity, and to the world. The purpose of the Mission of the Holy Spirit is to reveal Christ, to make clear to the consciousness of the Church the full significance of the Incarnation. Christ's "name," all, that is, which can be defined as to His nature and His work, is the sphere in which the Spirit acts; and so little by little through the long life of the Church the meaning of the primitive confession "Jesus is Lord " (Rom. x. 9; i Cor. xii. 3) is made more fully known.
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
not your heart be troubled, neither let it be afraid.
28 Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the
destroyed if "in my name" is interpreted as meaning nothing more than uas my representative" or "at my intercession."
the Holy Ghost} The full emphatic title (TO HvfvfjM TO dyiov) occurs here only in the Gospel. The moral character of the Spirit as fashioning the life of the Church is added to the teaching power of the Spirit (vv. 16, 17), as the Revealer of the Truth. The title occurs in the words of the Lord in the Synoptic Gospels: Matt. xii. 31; Mark Hi. 29; Luke xii. 10 (TO d. m>.), I a (TO d. TIT.); Mark xiii. ii; Matt, xxviii. 19 (TO a. TIT.).
be shall...] The emphatic masculine pronoun (eWIi/os) brings out the personality of the Advocate, while at the same time it gathers up in the personality the various attributes which have been before indicated (i. 18, note).
teach...bring to remembrance...] The former office appears to find its fulfilment in the interpretation of the true character of Christ, of what He was, and what He did: the latter, in opening the minds of the disciples to the right understanding of Christ's words: comp. ii. aa. So the Gospel could be written. The "you" does not limit the teaching of the Spirit to the apostles, who were the representatives of the Church (vv. 16, 17), though the promise was potentially accomplished for them (xvi. ia f.).
all things... whatsoever I have said] all things...that I said. The time of teaching is now regarded as past. Comp. xvii. 6, &c. The position of the personal pronoun at the end of the sentence (according to the most probable reading: tlnov vp.lv «yw) is very significant.
27. Peace] The word is here a solemn farewell, just as in xx. 21 it is a solemn greeting. To "give peace" (DvB> JH3) was a customary phrase of salutation (Buxtorf, 'Lex.' 2415). The Lord takes the common words and transforms them. " God gave to Phinehas," Philo writes in reference to Num. xxv. la, "the greatest blessing, even peace, a blessing which no man is able to afford" (' De vit Mos.' I. § 55, ii. 129).
Heave] The thought of separation is mingled with the thought of blessing. Even in departing the Lord leaves peace behind as His bequest. He will not disturb that peace which the disciples had found in Him and in part appropriated. On the contrary, He defines and confirms it and offers it to them as their own. "Peace, even my peace, I give unto you,"
that peace of which I am the absolute Lord and source (comp. xv. 9, note), not regarded on its outward side as the blessedness of the Messianic kingdom, but as the realised confidence of faith and fellowship with God. Comp. ch. xvi. 33; Col. iii. 15; Phil. iv. 7. So the Lord speaks in the immediate prospect of Death, by which peace was finally secured, Col. i. 20; Rom. v. i.
/ give] as an absolute possession, which now becomes your own. Comp. i John iii. i.
not as the world giveth...] The primary thought is of the manner of the gift, which passes into that of the character of the gift. The gifts of the world are so made as to give the greatest pleasure at first (comp. ii. 10) The gifts of Christ grow in power and fulness of blessing. Thus in the consciousness of the beginnings of this divine gift of peace the disciples were encouraged to overcome inward misgivings and to face outward dangers. " Let not your heart be troubled, neither let it be fearful. " The opening words of the chapter are repeated with a new force.
28 — 31. The last verse (v. 27) stands closely related to both of the sub-sections between which it stands. The peace of Christ attends the Church during the period of gradual revelation, and it flows from Christ's work accomplished in heaven as on earth. This latter thought is brought out in these verses under both aspects. The departure of Christ, the great mystery of His revelation, led to the more effectual fulfilment of His work in virtue of His perfected fellowship with the Father (28, 29); and the mode of His departure, through death, the penalty of sin, was a proof of obedience and love fitted to move the world (30, 31)-
28. Te have heard] Ye heard. The addition of the word seems to mark the effect of the announcement on the disciples. The revelation was made and carefully noted.
and come again] and I come. The insertion of "again" narrows the application of the promise. See i;. 18, note.
If ye loved me] if your minds had not been concentrated on yourselves: if you had
Father: for my Father is greater than I.
29 And now I have told you before it come to pass, that, when it is come to pass, ye might believe.
with you: for the prince of this world cometh, and hath nothing in me.
31 But that the world may know that I love the Father; and as the Father gave me commandment, even so I do. Arise, let us go hence.
ye would rejoice] have rejoiced. The prospect of trouble is contrasted with the feeling of joy. But the joy is spoken of as the momentary feeling on realising the announcement (e'^dp^re) and not as a continuous state. Sorrow there must be at separation, but it can be brightened by the knowledge of the cause.
because I said, I go] The words / said must be omitted in accordance with the best authorities. Attention is fixed on the fact itself, and not on the statement of the fact.
for my Father (because the Father) is greater than /] and therefore when my union with Him is made complete by my elevation I shall be able to carry out my work for all the children of the one Father more effectually. The ground of the disciples' joy, as based upon their love for Christ, must be sought primarily in the fact of His exaltation; but this carries with it the thought of the consequent more complete fulfilment of His purposes. The return of the Son to the Father was a good for Him, and this alone would have been a sufficient cause for the disciples' rejoicing. But His exaltation was also essentially related to the accomplishment of His mission. Thus the prospect of blessing to the disciples is necessarily included in that of Christ's going to the Father, though it is not put forward as the cause of their joy.
greater than I] It appears to be unquestionable that the Lord here speaks in the fulness of His indivisible Personality. The "I" is the same as in viii. 58, x. 30. The superior greatness of the Father must therefore be interpreted in regard to the absolute relations of the Father and the Son without violation of the one equal Godhead. The fact that there was an essential fitness, if we may so speak of mysteries which transcend human language, in the Incarnation of the Son, enables us in some measure to apprehend this distinction of greatness, and also how the return of the Son to the Father, after the fulfilment of His mission, would be a source of joy to those who loved Him. See Note at the end of the Chapter.
29. And now] at this crisis (xii. 31), when your faith is about to be put to the test.
/ have told you] of my departure, and yet more of what is implied in it, before it come to pass. The mode of separation, not yet realised, would prove the greatest trial to the apostles' faith. But the results which followed such a Death would afterwards enable them to trust for ever. Comp. xiii. 19.
that ye might (may) believe'] The absolute use of the word includes all the special manifestations of faith. Other references to the ground of assurance to be found in the Lord's predictions occur, xiii. 19, xvi. 4. Comp. i. 7, 51, iv. 42, 53, vi. 64.
cometh] even now is coming in the persons of those whom he inspires. All other enemies are, as it were, the instruments of the one great enemy. The Lord, it will be observed, speaks of the chief and not of the subordinate spirits, and contemplates his action through men. Comp. Eph. vi. 10 ff.
and hath nothing in me] More exactly, and In me he hath nothing — nothing which falls under his power. There was in Christ nothing which the devil could claim as belonging to his sovereignty. In others he finds that which is his own, and enforces death as his due; but Christ offered Himself voluntarily. He was not of the world. "Sic ostendit non creaturarum sed peccatorum principem diabolum " (Aug. ad loc.).
Thus the words indirectly and by implication affirm the sinlessness of Christ, and His freedom from the power of death.
The two facts which shew the nature of Christ's Passion are first coordinated, and then His free action is contrasted with them: the prince... cometh and he hath...£zrf that...
The Jews had a tradition that when the angel of death came before David he could not hurt him because he was occupied unceasingly with lofty thoughts (Wiinsche, ad loc.~).
31. The construction of this verse is somewhat uncertain. The first part may be dependent on the last clause: arise, let us go hence...that the world...and that as...even so I do (Matt. ix. 6); but this arrangement is too artificial, and foreign to St John's style. If then the last clause is separated from what precedes, there still remain two possible interpretations. The first clause may be dependent on "so I do:" i.e. I go to meet death that the world... and even as... commandment. But this arrangement is open to the same objection as the former one, and separates unnaturally the even' as...so... It remains therefore to take the opening phrase but that as elliptical (comp. ix. 3, xiii. 18, xv. 25; i John ii. 19): but I surrender myself to suffering and death — that cometh to pass which will come to pass -—that the world... The force of the contrast is obvious: but though the prince of the world has no claim upon me, I freely offer myself to the uttermost powers of evil, to death the last punishment of sin, that in me the world itself may see the greater power of love, and so learn (if God will) that the kingdom of Satan is overthrown.
and as...] It is uncertain whether this clause depends on "know" or not. The sense is the same in both cases: obedience flows from love and manifests it. Comp. Hebr. v. 8; i John v. 3.
Arise, let us go hence\ The coincidence of the phrase with Matt. xxvi. 46 is interesting. The words are such as would naturally be repeated under like circumstances. We must suppose that after these words were spoken the Lord, with the eleven, at once left the house and went on the way which finally led to Gethsemane; and consequently that the discourses which follow, xv. — xvii., were spoken after He had gone from the upper room and before He crossed the Kidron (xviii. i).
The other supposition, that the Lord after rising still lingered in the room, as full of the thoughts of the coming events, appears to be wholly against the obvious interpretation of the narrative, and to disregard the clear distinction in character between the earlier and later discourses. On the other hand, the words in xviii. i, went forth... over the brwk Kidron, cause no difficulty, for this "going forth " is evidently in regard to the sacred city and not to the house; nor is there anything in the abruptness of the narrative unlike St John's method. Further, it may be said that if the command had not been acted upon some notice of the delay would have been given.
16. The word rrapaK\r)Tos, translated Comforter in this passage, is found in the New Testament only in the writings of St John. It occurs four times in the Gospel (xiv. 16, 26, xv. 26, xvi. 7), and is in these places uniformly translated Comforter; and once in his first Epistle (ii. i), where it is translated advocate. There is no marginal rendering in any place.
This double rendering dates from Wiclif. Both the \Vicliffite versions give Comforter throughout the Gospel and advocate in the Epistle. Tyndale has the same renderings; and the two words have been preserved in the later English Bibles (the Great Bible, the Bishops' Bible, Geneva, King James's) with the exception of the Rhemish, which gives Paraclete in the Gospel and advocate in the Epistle.
This variation, which is found also in Luther (Troster, Gosp., Fursprecher, Ep.), is unquestionably due to the influence of the Latin Vulgate, which has Paracletus (Paraclttus') in the Gospel and advocatus in the Epistle.
The early Latin copies are divided, and not always consistent, in the Gospel. In xv. 26 and xvi. 7, Pal., and in xiv. 16, Pal. Verc. Colb., give the rendering ad-vocatus. In the other cases Pal. Fere. Ver. Colb. Corb. give paracletus (paraclitus). This division indicates the existence of the two renderings from the earliest times, so that it is not possible to say that one is a correction of the other. In the Epistle the rendering is (I believe) uniformly advocatus,
Nearly all the other early versions, the Syriac, Memphitic, Arabic, and ^Ethiopic, keep the original word Paracletus; and it is likely, both from this fact and from the use of the word in Rabbinic writers, that it found early and wide currency in the East. The Thebaic gives different renderings in the Gospel and in the Epistle (Lightfoot, ' Revision of New Testament,' p. 55, note).
Among the Latin Fathers in quotations from the Gospel, Tertullian generally adopts the rendering advocatus, though he uses also paracletus, and gives an independent rendering exorator ('de Pudic.' 19). Advocatus is also predominant in Novatian, Hilary, and Lucifer. Ambrose and Jerome on the other hand usually give Paracletus. Consolator occurs as a rendering in Hilary, Jerome, and Orosins. In the Epistle advocatus is found with little variation, though Ambrose, Victor, and Vigilius read in some places Paracletus.
The English rendering "Comforter" appears to have been formed directly from the verb "to comfort," i.e. to strengthen (comp. Wiclif, Eph. vi. 10, be ye comforted, fvdvva- (jLoii(r6f, confortamini), an adaptation of confortare. The noun confortator does not appear to be found; nor is there, as far as I can learn, any corresponding French word.
Passing now from the history of the word in the translations of the New Testament, which finally leaves us with the choice between the retention of the original term paracletus and the rendering ad-vocatus, we go on to consider the meaning of the word independently. This ought to be decisively determined by the form of the word and common usage, unless there be anything in the context which imperatively requires some other sense.
(a) The form of the word is unquestionably passive. It can properly mean only " one called to the side of another," and that with the secondary notion of counselling or supporting or aiding him. On these points the cognate forms (icX^Toj, dvdnXrjTos, djroK\T}Tos, eyK\T)Tos, eiriic\T)Tos, crvyjcXnTor, &c/) and the use of the verb (irapaKoXfiv) are decisive. No example of a like form with an active (middle) sense can be brought forward.
O) The classical use of the word is equally clear. The word is used technically for the " advocates" of a party in a cause, and specially for advocates for the defence. So Demosthenes speaks of the entreaties and personal influence of advocates (at TUV irapaK\^r<av derjtrfis KOI o-7rov8at, 'De Falsa Leg.' p. 341. Comp. 'De Cor.' p. 275).
(y) The word is not found in the LXX.; but in Job xvi. 4 Trapa'KXTjroi occurs in Aquila and Theodotion, for the LXX. TrapaicXjjTopes (Symm. •jrapriyopovvres') as a rendering of the Hebrew DVOPUD. There is however no reason to suppose that the two words are identical in meaning; and it is likely that the associations which had gathered round irapa<\rjTos in the second century led to the substitution of a common for a rare word.
Philo uses the word several times and in characteristic senses as advocate or intercessor.
" We must find," he writes, "a more powerful advocate by whom (the emperor) Gaius will be brought to a favourable disposition towards US (Sei •napa.K\r}Tov...fvpfiv...\><$> ov Taios e£evft.evi.a6ri<T(Tai); and that advocate is the city of Alexandria... and it will use its advocacy (TrupaKXT/Tfvo-fi)..." ('Leg. in Flacc.' 968 B. Comp. p. 967 B).
And in another place, speaking of the function of the High Priest, he says, " It was
necessary that he who has been consecrated to the Father of the Universe should employ as advocate (intercessor) one most perfect in virtue, even the Son, both to obtain forgiveness of sins and a supply of most bountiful blessings" (TrapaxX^ro) xpj/tr&u TeXfioraTw TJ)I> dperrjv VIM Trpo? re dfi.vrj<rTiav dfj.apTT)p.a.Ta>v KOI \oprjyiav afpOoveardrav dyaOmv) (' de Vit. Mos.' in. § 14, ii. p. 155 c. Compare 'de Opif. Mundi,' p. 4 f-)-
(&) The word is not unfrequent in the Rabbinical writers. Buxtorf (s. v. D^plQ) gives several interesting examples of its use.
" He who fulfils one precept gains for himself one advocate (Trapa/cXjjros); he who commits one transgression gains for himself one accuser" (narijyopof. Comp. Rev. xii. 10). " In the heavenly judgment a man's advocates (irapaicXrjToC) are repentance and good works." " All the righteousness (comp. Matt. vi. i) and mercy which an Israelite doeth in this world are great peace and great advocates between him' and his Father in heaven." "An advocate is a good intercessor before a magistrate or king."
(«) There are instances of the occurrence of the word in early Christian writers. Barnabas (' Ep.' xx.) speaks of those who are " advocates of the wealthy (wXouo-iW irapd- K\rjroi) and unjust judges of the poor." And in the Letter of the Churches of Vienne and Lyons, Vettius Epagathus, who had voluntarily pleaded the cause of his fellow Christians, is spoken of as " the advocate of the Christians who had the Advocate in himself, even the Spirit" (Euseb. ' H. E.' v. i). " Who will be our advocate (TrapaicXjjToj) [at the last day]," we read in the Second Epistle of Clement, "if we be not found with works holy and just? " (li. Clem. 6).
(£) Thus the independent usage of the term is perfectly clear and in strict accordance with the form of the word. But on the other hand, the Greek Fathers in interpreting the passages of the New Testament commonly give the word an active sense, as if it were " the consoler," " theencourager," " the comforter" (o Trapa/caXwi'). This sense is given to the word as early as Origen, if Ruffinus can be trusted. "Paraclete," he says, "in the Greek has the two meanings 'intercessor' and ' consoler ' (deprecatorem et consolatorem)... Paraclete when used of the Holy Spirit is generally understood as ' consoler' " (' De Princ.' 11. 7. 4). The word is certainly so interpreted by Cyril of Jerusalem (' Cat.' XVI. 20, 7rapaKXjjroy...Sta TO jrapa.Kdh.t'iv), Gregory of Nyssa (' adv. Eunom.' II. vol. ii. p. 532, Migne, TO epyov iroi&v TrapaKXjjTov... 7rapaKaX<Si/), and most later Greek Fathers (see Suicer, s. •*>.). This adaptation of the sense of irapanaKtiv is in all probability no more than a not unnatural isolation of one function of the advocate, just indeed as "advocate" itself is regarded as the "pleader," and not as the person himself " called in." In this way the interpretation conveys a partial truth, but by an inaccurate method. The advocate does "console" and "comfort" when he is called to help. But this secondary application of the term cannot be used to confirm an original meaning which is at fatal variance with the form of the word, and also against undoubted use elsewhere. It may also be added that -irapaKakfiv is not found in the writings of St John, though it is common in the other parts of the New Testament.
The contexts in which the word occurs in the New Testament lead to the same conclusion as the form, and the independent usage of the word. In i John ii. i, the sense advocate alone suits the argument, though the Greek Fathers explain the term as applied to the Lord in the same way as in the Gospel. In the Gospel again the sense of advocate, counsel, one who pleads, convinces, convicts, in a great controversy, who strengthens on the one hand and defends on the other, meeting formidable attacks, is alone adequate.
Christ as the Advocate pleads the believer's cause with the Father against the accuser
28. The superior greatness of the Father, which is affirmed by Christ in the words The Father is greater than /, has been explained mainly in two ways.
1. Some have thought that they have reference to the essential Personality of the Son, and correspond to the absolute idea of the relation of Father to Son, in which the Father has, in Pearson's language, " something of eminence," " some kind of priority." According to this view the eminence of the Father lies in the fact that the Son has the divine Essence by communication.
2. Others again have supposed that the words have reference to the position of the Son at the time when they were spoken. On this supposition the eminence of the Father lies in His relation to the Son as Incarnate and not yet glorified.
Both views are perfectly consistent with the belief in the unity of the divine Nature, and therefore with the belief in the equality of the Godhead of the Son with the Godhead of the Father. And it will probably appear that the one view really implies the other; and that, as far as human thought can penetrate such a mystery, it is reasonable to " ground the congruity of the mission " of the Son upon the immanent pre-eminence of the Father.
Under any circumstances the opinions of early representative writers upon the passage offer a most instructive subject of study.
The earliest use of the passage is of disputed meaning. IREN^US (f c. 202) in discussing
Mark xiii. 32, says, " If any one inquire the reason wherefore the Father, communicating to the Son in all things, hath been declared by the Son to know alone the hour and the day, one could not find at present any [reason] more suitable or more becoming, or more free from danger, than this (for the Lord is the only true (verax) Master), [that it is] in order that we may learn through Him that the Father is over all things. For the Father, he says, is greater than I. And so the Father is announced by our Lord to have the pre-eminence in regard to knowledge, for this purpose, that we also should leave perfect knowledge and such questions to God" ('adv.
Hzr.' ii. 28. 8). It has been urged that the application of the thought to men shews that the reference is to the Incarnate Son in His humanity; and on the other hand, the general context of the passage and the teaching of Irenaeus in other places (e.g. l. 7. 4) has been pressed to prove that he is speaking of the Son as Son.
Clement of Alexandria does not, as far as I know, refer to the passage. The interpretation of his successor ORIGEN (f 353) is free from all ambiguity, though it needs to be guarded carefully. " I admit," he says, " that
there may be some who maintain that the
Saviour is the most High God over all (o /neytoror eVi train 6t6s), but we do not certainly hold such a view, who believe Him when He said Himself: The Father who sent me is greater than I" ('c. Gels.' vm. 14); and again: " Clearly we assert that the Son is
not mightier than the Father, but inferior (OVK l<r\vpoTepov dXX* VTroSeeVrepoi/). And this we say as we believe Him when He said, The Father who sent me is greater than /" (id.
The language of TERTULLIAN (f c. 220), like that of Origen, is open to misconstruction, but it leaves no doubt as to the sense in which he understood the words. "The Father," he
says, " is the..whole substance (tota substantia), the Son is an outflow and portion of the whole (der'rvatio (c. 14) totius et portio), as He Himself declares: because the Father is greater than I... The very fact that the terms Father and Son are used shews a difference between them; for assuredly all things will be that which they are called, and will be called that which they will be; and the different terms cannot be ever interchanged " (' c. Prax.' 9).
NOVATIAN (c. 250) is scarcely less bold in his mode of expression: " It is necessary that
[the Father] have priority (prior sit) as Father, since He who knows no origin must needs have precedence over (antecedat) Him who has an origin. At the same time [the Son] must be less, since He knows that He is in Him as having an origin because He is born "
('De Trin.' I. 31. The words quodammodo, aliquo pacto, found in the common texts are mere glosses).
The words do not appear to be noticed by Cyprian, though he quotes those which immediately precede. At the beginning of the Arian controversy they naturally came into prominence; and the language of ALEXANDER of Alexandria, in his letter to Alexander of Constantinople (c. 322), which is one of the fundamental documents of the Nicene controversy, bears witness to the sense in which they were generally accepted: "\Ve must
guard," he writes, " for the Unbegotten Father His proper dignity (oiKtiov d£i'o>/ia), affirming that He has no author of His Being (fj.r)8(va TOV tlvai avra TOV aiTiov \fyovras); and we must assign the fitting honour to the Son, according to Him the generation from the Father without beginning (717 v avapxov irapa TOV irarpos yfvvrjfriv)... holding that the being unbegotten is the sole property (Idlaua) of the Father, seeing that the Saviour Himself said My Father is greater than I " (' Ep. Alex.' ap. Theod. ' H. E.' I. 4, P- 19)-
ATHANASIUS does not dwell upon the words, but he also gives the same general
sense to them: " Hence it is that the Son Himself hath not said My Father is better (KpeiVrcoi/) than I, that no one should conceive Him to be foreign to His nature, but greater, not in size (/^ye'tfei) nor in time, but because of His generation from the Father Himself. Moreover in saying He is greater He again shews the proper character [the true divinity] of His essence (rf/v rffs ova-ias ISioTTjTa, i. e. as TTJS TOV irarpos ovo~ias i8tos) " ('Orat. c. An' I. 58).
In another writing which is doubtfully attributed to him the word " greater " is explained in reference to the Incarnation (eWiSi) avdpairos yeyove, ' De Incarn. et c. Arian.' c. 4. Compare the spurious ' Sermo de Fide,' §§14,34).
The COUNCIL OF SARDICA (A. D. 344?) adopts the same interpretation of the passage as universally admitted: " We confess that
God is One; we confess that the Godhead of the Father and of the Son is One; nor does any one ever deny that the Father is greater than the Son, [greater] not because He is of another essence (Ou 81 a\\rji> viroarao-iv), or for any other difference, but because the very name of Father is greater than that of Son " (Theod. ' H. E.' n. 8, p. 82).
BASIL (f 379) refers to the passage several times, and definitely adopts the early interpretation, though he also connects the words with the Incarnation. " Since the
Son's origin (dpxrf) is from (OTTO) the Father, in this respect the Father is greater, as cause and origin («oy cirtos KOI opX1?)' Wherefore also the Lord said thus, My Father is greater than I, clearly inasmuch as He is Father (*a$o irarriii). Yea, what else does the word Father signify unless the being cause and origin of that which is begotten of Him? " ('c. Eunom.'
I. 25. Comp. 'c. Eunom.' I. 20). This idea he expresses elsewhere more fully: " The Son is second in order (rd£et) to the Father, because He is from (OTTO) Him, and [second] in dignity (a£to>/*an), because the Father is the ' origin ' and cause of His Being " (' c. Eunom.' III. i).
But at the same time he very distinctly maintains that superior " greatness " is in no way indicative of difference of essence, and indeed argues that the comparison in such a case implies co-essentiality (' Ep.' vni. 5);
and " there is also," he adds, " another thought included in the phrase. For what marvel is it if He confessed the Father to be greater than Himself, being the Word and having become flesh, when He was seen to be less than angels in glory and [less] than men in appearance
GREGORY OF NAZIANZUS (f 390) holds the same language as his early friend Basil. "Superior greatness (TO /iet£ov)," he says,
"depends on cause («Wi rijy alrlas), equality on nature" (' Orat.' 30, § 7. Comp. * Orat.' 40, §43? ov Kara (pvo~iv TO p(1(ov TTJV aiTiavdf. ovdev yap TU>V o^.oov<riu>v Trj ovvia fifl^ov T) eXarrof). And he sets aside the interpretation of the phrase which refers it solely to the humanity of Christ as inadequate: " To say
that [the Father] is greater than [the Son] conceived as man (roO Kara TOV avBpwrov voovpevov) is certainly true, but no great thing to say. For what marvel is it if God is greater than man?" (' Orat' 30, § 7).
HILARY (f 368) maintains the same view
in the West: " The Father is greater than the Son, and clearly greater (plane major), to whom He gives to be as great as He is Himself, and imparts the image of His own birthlessness (innascibilitas*) by the mystery of birth, whom He begets of Himself after His own likeness (ex se in suamformam generaf)..." (' De Trin.' ix. 54).
And again: " Who will not confess that the Father hath pre-eminence (potiorem), as ingenerate compared with generate (ingenitum a genito), Father with Son, the Sender with the Sent, He who wills with Him who obeys? and He Himself will be our witness: The Father is greater than /" (' De Trin.' III. 12.
MARIUS VICTORINUS (c. 365) gives a remarkable expression to this opinion: "If
the Son is the whole from the whole, and light from light, and if the Father has given to the Son all that He has... [the Son] is equal to the Father, but the Father is greater, because He has given to Him all things, and is the cause of the Son's being, and being in that particular way (causa est ipse Jilio ut sit, ut isto modo sit. Ad hoc autem major quod actio
inactuosa) Therefore [the Son] is equal
"The Father is greater than I; rightly greater because He alone is a cause without cause (solus hie auctor sine auctore est...), rightly greater because He did not Himself descend into the Virgin..." ('c. Ar.' c. 13).
"says this, honouring the Father as became Him, having been honoured more greatly by the Father. For it was necessary ((8e i) indeed that the true (yvfoiov) Son should honour His own Father, to shew His true nature
(yvrjo-ioTTjTa) In so far as the Father is
The thought of Epiphanius is more clearly expressed by the Pseudo-C<esarius: "The
Father is not greater than the Son in extent, or mass, or time, or season, or worth (J£i'a), or strength, or godhead, or greatness, or appearance; for none of these things have place in the divine Trinity. But inasmuch as the Father is Father, so the Son honours the Father with true filial respect (yj/no-tornn Ttfm) " (' Dial.' i.; ' Resp.' xvni.).
Towards the close of the fourth century the opinion began to gain currency that the superior greatness of the Father was referred to the human life of the Son. This was perhaps a natural consequence of the later developments of the Nicene Christology.
AMPHILOCHIUS (c. 380) is first of the Greek fathers, as far as I have observed, who distinctly refers the words to the Lord's human nature (without hesitation). " If you wish to know," he writes, as if the Lord Himself were speaking, " how my Father is greater than I, I spake from the flesh and not from the Person of the Godhead (e'< TIJS a-apKos drrov ical OVK tK irpoatinov 6toTrjTos) " f ' Exc.' xii.; Galland. vi. 502; ap. Theodoret. 'Dial.' i. Comp. 'Dial.' n. p. 151; 'Dial.' in. p. 248).
CHRYSOSTOM (f 407) in his Commentary gives the early interpretation: " If any one,"
he writes, "say that the Father is greater in so far as He is the cause (amor) of the Son, we will not gainsay this. But this however does not make the Son to be of a different essence (erepas ovV/ar)" ('Horn.' LXX.adloc.).
Elsewhere (' Horn.' vm. ' in Hebr.' § 2) he appears to admit the reference to the humanity of Christ. The passage which is commonly quoted as giving this view: " It is no marvel if [the Son] is less than the Father owing to the mystery of the Incarnation (Sta rrjv olnow>/itai»)," is from a spurious writing (' Horn, de Christo pasch.' in. p. 814).
CYRIL OF ALEXANDRIA (f 444) discusses the passage at considerable length ('Thes.' XI.), and offers different views. He allows that the words can be rightly understood of the absolute relation of the Father to the Son as " the origin of His coeternal offspring " («jj ap^ TOV (rvva'iftiov yfvvTJ /iaTor). " While the Son," he
writes, "is equal to the Father on the ground of essence (io~os KOTO TOV TIJS oixrlas \6yov virapxav) a"d like in all things, He says that the Father is greater as* being without beginning (as avapxov), having beginning Himself in respect of source only (Kara povov TO <•'£ ov, and not, that is, of time also. Greg. Naz. ' Orat.' 20, § 7), even while He has this subsistence (uVap£ii/) coincident with Him (the Father)" ('Thes.' /. c.).
In his commentary, on the other hand, he lays down peremptorily the other interpreta-
tion: " The Father was greater, as the Son was still a slave and in our condition (tv TO'IS Kaff?)/iar)...We affirm that the Son was made less than the Father in so far as He has become man, that however He was restored to being on equality (tlvai tv?<ro>) with Him that begat Him (TW c^uo-airi) after His leaving the earth (/*era TTJV tvTtvQtv aTroS^/itai')..." (ad loc.~).
In the Latin Church this opinion found general acceptance. AMBROSE (f 397) writes:
" [Christ] says in the nature of man that about which [our adversaries] are wont to assail us wrongfully (calumniar'i) [arguing] that it is said: The Father is greater than /... He is less in the nature of man, and do you wonder if speaking from the character of man (ex persona homlnis) He said that the Father was greater...?" ('De Fide,' n. 8. Comp. v. 1 8).
AUGUSTINE (f 430) commonly refers the superior greatness of the Father to the Incarnate Son; but he acknowledges that it can be understood of the Son as Son: The words are written " partly on account of the Incarnation (adm'mistratio suscepti hominis)... partly because the Son owes to the Father that He is; as He even owes to the Father that He is equal (aqualis aut par) to the Father, while the Father owes to no one whatever He is " (' de Fid. et Symb.' c.ix. (1.8). Comp. 'c. Maxim.' I. 15; ii. 25; in. 14; 'c. Serm. Ar.' 5; ' Coll. c. Max.' 14; ' De Trin.' I. 14, 22).
In the East, JOHN OF DAMASCUS (f 754) carefully reproduced the teaching of the earlier
Greek fathers: " If we say that the Father is the origin of the Son and greater, we do not indicate that He is before the Son (nporfpevtiv) in time or nature, nor in any other point, except as being the cause (Kara TO amov); that is that the Son was begotten of the Father, and not the Father of the Son, and that the Father is the cause of the Son naturally (amor <£uo-iK(Ss), as we say that the fire does not come from the light, but rather the light from the fire. When therefore we hear that the Father is the origin of and greater than the Son, we must understand it in regard of the cause (r«5 am'w voyo~a>ufv) " (' De Fide,' 1.8).
The summary of opinions given by PHOTIUS (f c. 891) may complete this review of ancient interpretations. "Our fathers," he writes,
" have variously understood the phrase of the Gospel, My Father is greater than I, without injury to the truth. Some say that [the Father] is called greater as being the cause, which presents not difference of substance, but rather identity (OVK ovo-ias irapa\\ay^v TavToTrjTa Sf pa\\ov KOI avpfyviav).... Others have taken the word as referring to the human nature (Kara TO dvdpamvov).... Some have conceded that the term greater is used in respect of the Word, but not absolutely and in regard of essence, but in respect of the Incarnation,... since He who remits nothing of His own excellence is greater than He who has descended to the lowest sufferings.... One might reasonably understand that the phrase was used with regard to the understanding of the disciples, for they still were imperfectly acquainted with God and their Master, and supposed that the Father was far greater (comp. Isid. Pelus. 'Ep.' 334) — And perhaps there is nothing to prevent us from supposing that the term is used in condescension, fashioned in a humble form to meet the weakness of the hearers..." (' Epist.' I. 47, al. 176, al. 'Qusest.' 95).
If we turn from these comments to the text of St John, it will be seen that (i) The Lord speaks throughout the Gospel with an unchanged and unchangeable Personality. The " I " (eyw) is the same in viii. 58, x. 30, xiv. 28. (a) We must believe that there was a certain fitness in the Incarnation of the Son. (3) This fitness could not have been an accident, but must have belonged, if we may so speak, to His true Personal Nature. (4) So far then as it was fit that the Son should be Incarnate and suffer, and not the Father, it is possible for us to understand that the Father is greater than the Son as Son, in Person but not in Essence. Among English writers it is sufficient to refer to Bull; and to Pearson, ' On the Creed,' Art. i, whose notes, as always, contain a treasure of patristic learning.
I AM the true vine, and my Father is the husbandman.
I. The living union (xv. I — 10). a. The issues of union: the disciples and Christ (xv. ii — 1 6).
I. The living union (xv. I — 10). This first section, like the corresponding section in the first group, contains the thought which is pursued in detail in the following sections, the thought of corporate, living, fruitful union between believers and Christ, which is developed afterwards in its manifold issues of joy and sorrow. The succession of ideas appears to be this. The life in union is begun but not perfected (vv. 1,2); and the vital relation must be "freely" maintained (vv. 3, 4) in view of the consequences which follow from its preservation and loss (vv. 5, 6). Such being the circumstances of union, the blessings of union (vv. 7, 8) and the absolute type of union (vv. 9, to) are set forth more fully.
CHAP. XV. 1, 2. The first two verses present the elements of symbolic teaching without any direct interpretation, the vine, the branches, the husbandman, the dressing. The whole usage of the Lord leads to the belief that the image of the vine was suggested by some external object. Those who think that the discourses were spoken in the chamber suppose that the symbol was supplied by a vine growing on the walls of the house and hanging over the window; or by "the fruit of the vine" (Matt. xxvi. 29).
If the discourses were spoken on the way to the Mount of Olives, the vineyards on the hill sides, or, more specially, the fires of the vine-prunings by Kidron, may have furnished the image. If however the discourses and the High Priestly prayer (ch. xvii.) were spoken in the court of the temple (xvii. i, note), then it is most natural to believe that the Lord interpreted the real significance of the golden vine upon the gates, which was at once the glory and the type of Israel (Jos. 'Antt.'xv. 11.3; <B. J.'v. 5. 4).
1. / am the true vine"] The exact form of the phrase marks first the identification of Christ with the image, and then the absolute fulfilment of the image in Him, Christ: / am the vine; the true vine (comp. i. 9, vi. 32, dXgdtPor, x. ii). Christ in His Person brings to complete fulfilment these vital relations of the parts to the whole — of unity and multiplicity — of growth and identity, which are shadowed forth in the vine. But yet more than this, the vine was the symbol of the ancient Church (Hos. x. i; Isai. v. i ff.; Jer. ii. 21; Ezek. xv. 2 ff., xix. 10 ff.; Ps. Ixxx. 8 ff.; comp. Matt. xxi. 33; Luke xiii. 6; [Rev. xiv. 18 ff.]). Compare Lightfoot and Wtlnsche, ad loc. Thus two currents of thought are united by the Lord when He speaks of Himself as "the true, the ideal, vine." Israel failed to satisfy the spiritual truths symbolized in the natural vine; the natural vine only imperfectly realises
2 "Every branch in me that bear- word which I have spoken unto
3 Mow ye are clean through the more can ye, except ye abide in me.
the idea which it expresses. In both respects Christ is "the ideal vine," as contrasted with these defective embodiments.
the husbandman] The " husbandman " here stands apart from the vine, because Christ brings forward His relation with believers in virtue of His true manhood. In this relation He stands even as they do to the Father (Hebr. v. 8), and (in some mysterious sense) He, in His Body, is still under the Father's discipline (comp. Col. i. 24). In the Synoptic parable the word is applied to the leaders of the people; Matt. xxi. 33, and parallels. Compare also Luke xiii. 7.
2. The construction in the original, "Every branch, if it bear not...every branch that beareth...," is slightly irregular. The words would have been naturally, " Every branch in me He tends carefully: if any bear no fmit He removes it; if any bear fruit He prunes it." But the indefinite hypothetical form (nav icX^ta (if) tpfpov) is changed in the second clause for the definite and positive (ndv ro
Every branch"] Believers are identified with Christ. We cannot conceive of a vine without branches. Yet the life is independent of any particular manifestation of it. A similar mystery lies in the image of the body (Eph. v. 30; Col. ii. 19).
In the old dispensation union with Israel was the condition of life; in the new, union with Christ.
in me] Even the unfruitful branches are true branches. They also are "/« Christ," though they draw their life from Him only to bear leaves (Matt. xxi. 19). It is the work of the Great Husbandman to remove them. Comp. Matt. xiii. a 8 f., 47 ff. How a man can be "in Christ," and yet afterwards separate himself from Him, is a mystery neither greater nor less than that involved in the fall of a creature created innocent.
taketh it away] It is not perhaps necessary to attempt to determine the mode of this removal. Death breaks the connexion between the unfaithful Christian and Christ (see Matt /. c.).
he purgeth (cleansetbJ) it] The word cleanseth (Katiaipei), which is used of lustrations, appears to be chosen with a view to its spiritual application. Everything is removed from the branch which tends to divert the vital power from the production of fruit.
fruitfulness is the end of discipline, and to this all care is directed. The vine especially needs pruning. Every one who has seen a vineyard of choice vines knows how closely they are cut.
3, 4. The relation which has been generally indicated in w. i, a is now applied to the disciples. Christ's work is accomplished for them; but they must themselves appropriate it (abide in me~)\ their will must cooperate with His will.
3. Ncnv ye are..."] Already ye (yptis) are... The spiritual work represented by this "cleansing" was potentially completed for the apostles, the representatives of His Church. It remained that it should be realised by them (comp. Col. iii. 3, 5). They had been purified by the divine discipline (comp. xiii. 10). They were clean (nadapoi) "because of the word." The word, the whole revelation to which Christ had given expression, was the spring and source, and not only the instrument, of their purity (Sto TOP X., and not fita roO X.; comp. vi. 57). See viii. 31 f., v. 34; Eph. v. 26 (prj/ta); James i. 18.
clean] It is possible that the word may contain an allusion to Lev. xix. 23. For three years the fruit of "trees planted for food" was counted unclean (dTrtpinddapTos, LXX.).
4. But the permanence of the purity to which they had attained depended upon the permanence of their fellowship. The disciple must set his life in Christ, and let Christ live in him. The form of the sentence is necessarily obscure; but the second clause is not to be taken as a future: "Abide in me, and I will abide in you." Both parts are imperative in conception: "Do ye abide in me, and admit me to abide in you, let me abide in you." " Effect, by God's help, this perfect mutual fellowship, your abiding in me, my abiding in you." Both thoughts are essential to the completeness of the union. Comp. xiv. 10, 20. In one sense the union itself, even the abiding of Christ, is made to depend upon the will of the believer. The other side of the truth is given in v. 16.
except it abide] The phrase is compressed. The limitation applies to the principal thought
5 I am the vine, ye are the withered; and men gather them, and branches: He that abideth in me, cast them into the fire, and they are and I in him, the same bringeth burned.
forth much fruit: for ' without me 7 If ye abide in me, and my words
6 If a man abide not in me, he will, and it shall be done unto you.
is cast forth as a branch, and is 8 Herein is my Father glorified,
(bear fruit), and not to the defining addition (of itself), to which it is parallel. Comp. v. 19; Gal. ii. 16. The branch cannot bear fruit of itself: it cannot bear fruit except it abide in the vine.
no more can ye] Literally, so neither can ye bear fruit of yourselves, or bear fruit at all, except in vital fellowship with me.
5, 6. The consequences of union and of loss of union with Christ are set out in the sharpest contrast.
5. The repetition of the "theme" (v. *) leads to the addition of the clause ye are the branches, which sums up definitely what has been implied in the former verses.
He that...the same (OVTOS " he, and none other, it is that") bringeth forth (foeareth) much fruif\ The thought is of the productiveness of the Christian life. The vine-wood is worthless. For fruitfulness there is need of "abiding," continuance, patient waiting, on the part of those already "in Christ."
for (because) without (apart from) me...'] The force of the argument lies in the fact that, as the fruitfulness of the branch does not depend upon itself but upon Christ in whom it lives, He will fulfil His part while the vital connexion is maintained. In other words, he in whom Christ lives must be abundantly fruitful, for it is His life alone which brings forth fruit.
do nothing} accomplish nothing, bring out no permanent result. The thought is directly of Christian action, which can only be wrought in Christ. At the same time the words have a wider application. Nothing that really "is" can be done without the Word, whose activity must not be limited when He has not limited it: x. 16, i. 9.
6, he is cast forth] This happens simultaneously with the cessation of the vital union with Christ ((fiXj0T)). It is not a future consequence, as at the last judgment, but an inevitable accompaniment of the separation. The use of the adverb "outside" (t^6rj?£o> not e'£f/3X?;0i7) suggests a new aspect of the union with Christ, the idea of a vineyard in addition to that of a vine.
men (thay) gather them] The indefiniteness of the subject corresponds with the mysteriousness of the act symbolized. "They gather them (the branches and their antitypes) to whom the office belongs." Comp. Luke xii. 20. The description is directly that of the fate of the severed branches (avra), out of which the application immediately follows. " Ligna vitis...praecisa (Ezek. xv. 5) nullis agricolarum usibus prosunt, nullis fabrilibus operibus deputantur. Unum de duobus palmiti congruit aut vitis aut ignis..." (Aug. ad loc.\ thejire] The image is of the fires kindled to consume the dressings of the vineyards. Comp. Matt. xiii. 41 f. The Lord leaves the image, just as it is, to work its proper effect.
7, 8. In these two verses the blessings of union are shewn in prayer fulfilled and fruit borne.
ye shall ask what ye wilt] According to the true reading, ask whatsoever ye will. The petitions of the true disciples are echoes (so to speak) of Christ's words. As He has spoken so they speak. Their prayer is only some fragment of His teaching transformed into a supplication, and so it will necessarily be heard. It is important to notice how the promise of the absolute fulfilment of prayer is connected with the personal fellowship of the believer with Christ, both in the Synoptists, and in St John. Comp. Matt, xviii. 19, 20, and below v. 16. In the original "whatsoever ye will'1'' stands first, to mark the freedom of the believer's choice, or (in other words) the coincidence of his will with the will of Christ. Comp. i John iii. 22.
/'/ shall be done] More literally, " it shall come to pass (ytv^fftrai, Vulg. fet) for you." The result is not due to any external or arbitrary exertion of power, but to the action of a law of life.
8. Herein] In this, that is, in the necessary that ye bear much fruit; so shall ye be my disciples.
9 As the Father hath loved me, so have I loved you: continue ye in my love.
10 If ye keep my commandments, ye shall abide in my love j even as I have kept my Father's commandments, and abide in his love.
consequence of your abiding in me, which carries with it the certain fulfilment of your prayers, inasmuch as they correspond with the divine will. The pronoun looks back, while at the same time the thought already indicated is developed in the words which follow. The end which God regards in answering prayer is that ye may bear much fruit (iva ^e'pTjre). Comp. iv. 34, note.
if glorified] The tense (as in v. 6) marks the absolute coincidence of the extension of the Father's glory with the realisation of the believer's effectual union with Christ. In the fruitfulness of the vine lies the joy and glory of the "husbandman" (v. i).
bear much fruit} The words point to the future activity of the apostles as founders of the Church through which the Risen Christ acts. Comp. v. 16.
a n d so shall ye be (b e c o m e) my disciples] O r, according to another reading, and ye shall become... Something is always wanting to the completeness of discipleship. A Christian never "is," but always "is becoming" a Christian. And it is by his fruitfulness that he vindicates his claim to the name.
9, 10. The sphere and the condition of union are revealed in the absolute type of union, the relation of the Son to the Father.
9. This verse admits of two renderings. The last clause may be the conclusion to the two former: Even as the Father loved me and I loved j/ou, abide in my love. Or it may be independent: Even as the Father loved me I also loved you. Abide in my love. Both constructions are in harmony with St John's style. (Comp. vi. 57, xiv. 12.) The latter perhaps brings out most distinctly the mysterious truth that the relation of the Father to the Son corresponds with that of the Son to believers (comp. vi. 57, x. 14, 15), which is further applied in v. 10. The use of the aorist (loved) in both cases may perhaps carry the relation out of time, and make it absolute in the divine idea. Comp. xvii. 14. But it is simpler to regard the tense as chosen with regard to a work now looked upon as completed, according to the usage which is not unfrequent in these discourses. Comp. xiii. 31.
continue (abide) ye in my love~] The love of Christ is, as it were, the atmosphere in which the disciple lives. It is not something realised at a momentary crisis, but enjoyed continuously. And this enjoyment depends, on the human side, upon the will of man. It can be made the subject of a command.
my love'] The exact form of the phrase, which is found here only (j aryamj 77 6>v'), as distinguished from that used in the next verse (»? ayamj ftou), emphasizes the character ot the love, as Christ's: the love that is mine, the love that answers to my nature and my work. Thus the meaning of the words cannot be limited to the idea of Christ's love for men, or to that of man's love for Christ: they describe the absolute love which is manifested in these two ways, the love which perfectly corresponds with Christ's Being. There are
10. The promise here is the exact converse of that in xiv. 15. Obedience and love are perfectly correlative. Love assures obedience; obedience assures love. The love of the disciples for Christ carries with it the purpose and the power of obedience; the spirit of obedience is more than the sign of love (xiii. 35); it secures to the disciples the enjoyment of Christ's love. The love of Christ as it is realised unites and includes inseparably man's love for Christ, and Christ's love for man.
even as I (e'yco) have kept my (the) Father's...] The Filial relation of the Son to "the Father" (not "His Father") is set forth as the type of that of the disciple for his Master (comp. viii. 29). Though the terms in which this relation is described belong properly to the life of the Incarnate Son, yet the emphatic pronoun shews that the statement is true of the eternal being of the Son in His unchanged personality. Comp.
in his love] The pronoun stands emphatically first, so that there is a complete parallel between the corresponding clauses (roC jrarpor T<\S eVroXaj, aurou iv TTJ ayanrf). The perfect love of complete devotion to God is the highest conceivable good.
The Revelation which has been made in the first section is applied in the sections which follow. The end of it is shewn to be twofold, to create joy hi sacrifice (xv. ii — 27), unto you, that my joy might remain 13 Greater love hath no man than in you, and that your joy might this, that a man lay down his life for
'chap. 13. 12 fThis is my commandment, 14 Ye are my friends, if ye do and to preserve faith unshaken (xvi.^. The first object is gained by shewing the issues of union for the believer in relation to Christ (vv. ii — 16), and to the world (vv. 17 — a?). True joy, Christ's joy, springs out of the selfsacrifice of love (vv. 12, 13). The connexion of believers with Christ is one of love (vv. 14, 15); and it is stable because it rests on His choice (v. 16).
11. The love of Christ was the love of absolute self-sacrifice. Such self-sacrifice is the fulness of joy. Thus by enjoining continuance in His love Christ prepares His hearers to suffer for love's sake. These things have I spoken unto you that my joy might remain (may be) in you: that you may know and share the blessedness which belongs to my work, the exemplar of your own; and that so your joy might be full (may be fulfilled).
my joy] Literally, " the joy that is mine," characteristic of me (see v. 9, note): the joy of complete self- surrender in love to love. Other interpretations of the phrase, "the joy which I inspire," or "your joy in me," fall far short of the meaning required by the context. The rendering " that my joy may find its foundation and support in you," is even more alien from the sense of the passage.
your joy] There appears to be a marked contrast between "the joy that is Christ's," and "the joy of the disciples." The one is absolute (may be in), the other is progressive (may be fulfilled). The latter may perhaps be rightly taken to include all the elements of true human joy. This natural joy, in itself incomplete and transitory, had been ennobled by the self-surrender of the disciples to Christ; and the completion of their joy in the indirect sense was to be found in the consummation of the union thus commenced. That consummation however was to be accomplished through suffering.
12, 13. The connexion of v. ia with v. 1 1 lies in the thought of joy springing out of self-sacrifice, of which Christ gives the absolute pattern. The many "commandments" (v. 10) are gathered up in the one " new commandment " (xiii. 34), the commandment which was emphatically Christ's, of which the end and purport was that Christians should love one another after the pattern of their Master, who gave up His life for them. He is the model (v. 13), the source (vv. 14, 15), and the support of love (v. 16).
12. my commandment] Literally, " the commandment that is mine," that answers to my nature and my mission (v. 9, note). Comp. i John iii. 16.
That ye love] The exact phrase of the original (tea dyaTrare) emphasizes the purpose as distinguished from the simple substance of the command.
13. The love of Christ for men was the supreme ideal of love. Greater love than this, which I have shewn and still shew, no one hath or could have; a love so framed in its divine law and last issue, that one should lay down his life for bis friends. Comp. i John iii. 16.
The implied end of Christ's love — death for another — is regarded as the final aim of human self-devotion. This points backward to I have loved you; and that one lay down does not seem to be a simple explanation of this, but rather a declaration of the spirit and purpose of love. Comp. iv. 34, v. 8, xvii. 3; i John iv. 17; 3 John 4.
lay down] Comp. x. n,-note. for his friends] Love is contemplated here from the side of him who feels it, so that the objects of it are spoken of as " friends," that is, " loved by him." In Rom. v. 8 the sacrifice of Christ is regarded from the opposite side, from the side of those for whom it was offered, and men are described as being in themselves sinners.
14. Te (vfids) are...] Christ returns from the general case (any one) to Himself, and shews what is required on man's side to complete the conception of that relationship which He has established with His disciples.
friends] The true believer receives the title which is characteristic of Abraham, "the father of the faithful," "the friend of God" (Isai. xli. 8; James ii. 43). The title occurs Luke xii. 4 in connexion with the prospect of suffering. The true disciples had been in Christ's sight all along what He now solemnly entitles them.
whatsoever] the things which, but probably the true reading is that which, so that the emphasis is still laid upon the unity of Christ's command (v. la).
15. The relation of the believer to Christ, out of which springs his relation to his fellowbeliever, is essentially one not of service but of love.
vants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.
1 6 Ye have not chosen me, but I have chosen you, and d ordained * Matt- a8- you, that ye should go and bring x* forth fruit, and that your fruit should remain: that whatsoever ye shall ask
servants'] The disciples however still claimed the title for themselves. The less was included in the greater. Comp. v. 20.
knowetb not (with the knowledge of intuitive certainty) what his lord doeth (is doing)] At the very moment of action there is no sympathy between the lord and the slave, by which the mind of one is known to the other. The slave is an instrument (e/i^v^oi> opyavov) and not a person. Comp. Rom. vii. 15.
his lord~] The order of the original (avrov 6 Kvpios) emphasizes the contrast of persons.
The order is changed in the second clause: tut you I have called friends. The emphasis is laid on the personal character of the eleven. The title also is one finally conferred (ftpij/ta, / have called), and not simply used as the occasion arises (Xeyo>, / call).
for (because)] The perfect revelation of the Father's will involves the relation of friendship. To know God is to love Him. To receive the knowledge of Him is to experience His love. The Son therefore called those to whom He revealed the Father " friends " in act before He called them so in word.
The revelation both in communication.(Vyi'copio-a, I made known) and in reception (ijKouo-a, I heard, comp. viii. 28, note) is here presented as complete. This is one side of the truth. But the complete revelation given in the Lord's Presence needed a fuller unfold- ' ing (xvi. 12). He had not yet died and risen. It was the work of the Spirit to interpret afterwards little by little what He had revealed in word and life implicitly once for all (xiv. 26, (v TO) ofo/iart /iou, xvii. 26, TO oi/o/ia <rov).
16. The Lord having set forth the aim of Christian joy through self-devotion, resting on a personal relation to Himself, shews how it is within reach of attainment. The stability of the connexion of "friendship" between the I^ord and His disciples is assured by the fact that its origin lies with the Lord and not with man. This manifestation of love, like the divine love itself (i John iv. 10), was not called out by anything in man. It was of divine grace, and therefore essentially sure. Ye did not choose me, or more exactly, // was not ye that chose me as your master, as scholars ordinarily choose their master — the pronoun stands emphatically first — but I chose you as my friends. The choice may be either generally to discipleship, or specially to the apostolate. The use of the word in vi. 70 and xiii. 18 (comp. Acts i. 2), no less than the context, in which the eleven are regarded as representatives of the Lord in relation to His Church, favours the second interpretation. The power of the office of the apostles lay for them in the fact that it was not self-chosen.
that ye (vjiets) on your part, in virtue of your peculiar knowledge and gifts, should go...] The repetition of the pronoun (v/i5r, "va v^els) brings out the distinctive responsibility of the apostles. At the same time the verb (go, vnaynrt) marks their separation from their Master (Matt. xx. 4, 7, &c.), while they went into the world as heralds of the gospel (Mark xvi. 15; Luke x. 3). Three points are noticed in their activity. They take up an independent place; they are effective; the effect which they work is lasting. In all this lies the promise of the foundation and perpetuity of the Church. Moreover even in apparent separation the strength of the disciple comes from union with his Lord, and thus for a moment the imagery of vv. a ff. is resumed (been fruit, fruit abide).
that whatsoever} This clause is in one aspect subordinate to the former; and in another coordinate with it. The consummation of faith grows out of fruitful obedience; and on the other hand fruitful obedience coincides with the fulfilment of prayer.
The direct personal application of vv. 15, 1 6, to the apostles is emphatically marked by the ninefold repetition of the pronoun (ye, you). At the same time the words are to be extended in due measure to all disciples whom the eleven represented.
(whatsoever ye shall ask of the Father} The conditions of prayer already laid down (v. 7) are here presented in another light In the of the Father in my name, he may 18 If the world hate you, ye know former passage prayer was regarded as the echo of Christ's own words. Here it is regarded as flowing from the new connexion (ask the Father) realised in the revelation of the Son (in my name). Comp. xvi. 26 f. And there is another detail to be observed, by which the promise in this passage is further distinguished from that in xiv. 13, 14. There it is said of the fulfilment of prayer, I will do it; and here, that tie may give it you. In the former place stress is laid upon the action of Christ; in this upon the privilege of the believer. The work is wrought by Christ, but through the believer. He receives that which enables him to accomplish his Lord's will. Comp. xvi. 23.
in my name] See xiv. 13, note. This clause marks the proper object of prayer as spiritual and eternal, and not transitory. Comp. i John v. 14, 15. " Hoc petimus in nomine Salvatoris quod pertinet ad rationem salutis " (Aug. in loc.~).
The love of Christians for Christ and for one another, which is the end of Christ's commandment, involves hatred on the part of the world (vv. 17, 1 8), which springs from an essential opposition of nature, and finally from ignorance of the Father (vv. 19 — 21). But none the less such hatred is inexcusable, for Christ fulfilling His mission both in word and work left no plea for those who rejected Him (vv. 22 — 25); and the conflict which He had begun the disciples are commissioned to continue with the help of the Paraclete (vv. 26, 27).
17 — 21. The disciples' work, as a work of love, corresponds not only in character but also in issue with that of their Master; it is met by hatred which marks an opposition of natures between believers and the world, and so witnesses in fact to the true fellowship of Christians with Christ, and to their knowledge of God. Comp. i John iii. i. At first sight the hatred of the world for that which is essentially good and beautiful could not but be a strange trial to believers (comp. i Peter iv. 12 ff.). Christ meets the temptation beforehand by tracing the hatred to its origin. The lesson was soon applied: Acts v. 41.
17. This verse must be taken as the introduction of a new line of thought, and not, according to the modern texts, as the summing up in conclusion of what has gone before. On this point the usage in St John is conclusive against the received arrangement. Comp. xiv. 25, xv. u, xvi. i, 25, 33. The love of Christ for Christians is the antidote to and the occasion of the world's hatred, which is directed against the virtues rather than against the failings of Christians. Christ first establishes the foundation of this love, and then lays open the antagonism which believers must support.
These things I command] The commands are involved in the teaching which has developed the original injunction, abide in me (•v. 4). The scope of all was to create mutual love (JVa ayairare aXhrjKovsi that ye may love...).
18. If the (world hate (h a t e t h, /uto-el) you] This is assumed to be the actual fact. Compare vii. 7. The verb which follows (yivtao-KfTf) may be either indicative, "ye know," or imperative, "know ye" (Vulg. scitote). In favour of the latter rendering the imperative in v. 20 (remember) can be quoted; and at the same time it is more natural to suppose that the attention of the disciples is now definitely called to a truth which they had but just learnt to recognise, than that reference should be made to a knowledge which at any rate they had been very slow to gain. Comp. i John iv. 2. Now that the issue was at hand the past could at length be more certainly interpreted than at an earlier time; and yet more, the immediate experience of the disciples interpreted the history of their Master.
hated (hatli hated, /nf/ii'oT?i«f)] The conception is of a persistent, abiding feeling, and not of any isolated manifestation of feeling. The " Jews " are treated as part of the " world."
hated me before it hated you] The original phrase is very remarkable (^« irpu>Tov vpav, Vulg. prior em •vobis)^ me first of you, first in regard of you. Comp. i. 15. The force of it appears to lie in the stress laid upon the essential union of those which follow with the source. The later life is drawn from the original life. It is not only that Christ was " before" the disciples as separate from them; He was also their Head.