John 14

This chapter is a continuation of Christ's discourse with his disciples after supper. When he had convicted and discarded Judas, he set himself to comfort the rest, who were full of sorrow upon what he had said of leaving them, and a great many good words and comfortable words he here speaks to them. The discourse in interlocutory; as Peter in the foregoing chapter, so Thomas, and Philip, and Jude, in this interposed their thoughts upon what he said, according to the liberty he was pleased to allow them. Free conferences are as instructive as solemn speeches, and more so. The general scope of this chapter is in the first verse; it is designed to keep trouble from their hearts; now in order to this they must believe: and let them consider,

I. Heaven as their everlasting rest, ver. 2, 3.

II. Christ himself as their way, ver. 4 -11.

III. The great power they shall be clothed with by the prevalency of their prayers, ver. 12 -14.

IV. The coming of another comforter, ver. 15 -17.

V. The fellowship and communion that should be between him and them after his departure, ver. 18 -24.

VI. The instructions which the Holy Ghost should give them, ver. 25, 26.

VII. The peace Christ bequeathed to them, ver. 27.

VIII. Christ's own cheerfulness in his departure, ver. 28 -31. And this which he said to them is designed for the comfort of all his faithful followers.

John 14:1-3

Christ's Consolatory Discourse.

¹ Let not your heart be troubled: ye believe in God, believe also in me. ² In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. ³ And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.

In these verses we have,

I. A general caution which Christ gives to his disciples against trouble of heart (v. 1): Let not your heart be troubled. They now began to be troubled, were entering into this temptation. Now here see,

1. How Christ took notice of it. Perhaps it was apparent in their looks; it was said (ch. 13:22), They looked one upon another with anxiety and concern, and Christ looked upon them all, and observed it; at least, it was intelligible to the Lord Jesus, who is acquainted with all our secret undiscovered sorrows, with the wound that bleeds inwardly; he knows not only how we are afflicted, but how we stand affected under our afflictions, and how near they lie to our hearts; he takes cognizance of all the trouble which his people are at any time in danger of being overwhelmed with; he knows our souls in adversity. Many things concurred to trouble the disciples now.

(1.) Christ had just told them of the unkindness he should receive from some of them, and this troubled them all. Peter, no doubt, looked very sorrowful upon what Christ said to him, and all the rest were sorry for him and for themselves too, not knowing whose turn it should be to be told next of some ill thing or other they should do. As to this, Christ comforts them; though a godly jealousy over ourselves is of great use to keep us humble and watchful, yet it must not prevail to the disquieting of our spirits and the damping of our holy joy.

(2.) He had just told them of his own departure from them, that he should not only go away, but go away in a cloud of sufferings. They must shortly hear him loaded with reproaches, and these will be as a sword in their bones; they must see him barbarously abused and put to death, and this also will be a sword piercing through their own souls, for they had loved him, and chosen him, and left all to follow him. When we now look upon Christ pierced, we cannot but mourn and be in bitterness, though we see the glorious issue and fruit of it; much more grievous must the sight be to them, who could then look no further. If Christ depart from them [1.] They will think themselves shamefully disappointed; for they looked that this had been he that should have delivered Israel, and should have set upon his kingdom in secular power and glory, and, in expectation of this, had lost all to follow him. Now, if he leave the world in the same circumstances of meanness and poverty in which he had lived, and worse, they are quite defeated. [2.] They will think themselves sadly deserted and exposed. They knew by experience what little presence of mind they had in difficult emergencies, that they could count upon nothing but being ruined and run down if they part with their Master. Now, in reference to all these, Let not your heart be troubled. Here are three words, upon any of which the emphasis may significantly be laid. First, Upon the word troubled, me tarassestho. Be not so troubled as to be put into a hurry and confusion, like the troubled sea when it cannot rest. He does not say, "Let not your hearts be sensible of the griefs, or sad because of them" but, "Be not ruffled and discomposed, be not cast down and disquieted," Ps. 42:5. Secondly, Upon the word heart: "Though the nation and city be troubled, though your little family and flock be troubled, yet let not your heart be troubled. Keep possession of your own souls when you can keep possession of nothing else." The heart is the main fort; whatever you do, keep trouble from this, keep this with all diligence. The spirit must sustain the infirmity, therefore, see that this be not wounded. Thirdly, Upon the word your: "You that are my disciples and followers, my redeemed, chosen, sanctified ones, however others are overwhelmed with the sorrows of this present time, be not you so, for you know better; let the sinners in Zion tremble, but let the sons of Zion be joyful in their king." Herein Christ's disciples should do more than others, should keep their minds quiet, when every thing else is unquiet.

2. The remedy he prescribes against this trouble of mind, which he saw ready to prevail over them; in general, believe – pisteuete. (1.) Some read it in both parts imperatively, "Believe in God, and his perfections and providence, believe also in me, and my mediation. Build with confidence upon the great acknowledged principles of natural religion: that there is a God, that he is most holy, wise, powerful, and good; that he is the governor of the world, and has the sovereign disposal of all events; and comfort yourselves likewise with the peculiar doctrines of that holy religion which I have taught you." But, (2.) We read the former as an acknowledgment that they did believe in God, for which he commends them: "But, if you would effectually provide against a stormy day, believe also in me." Through Christ we are brought into covenant with God, and become interested in his favour and promise, which otherwise as sinners we must despair of, and the remembrance of God would have been our trouble; but, by believing in Christ as the Mediator between God and man, our belief in God becomes comfortable; and this is the will of God, that all men should honour the Son as they honour the Father, by believing in the Son as they believe in the Father. Those that rightly believe in God will believe in Jesus Christ, whom he has made known to them; and believing in God through Jesus Christ is an excellent means of keeping trouble from the heart. The joy of faith is the best remedy against the griefs of sense; it is a remedy with a promise annexed to it; the just shall live by faith; a remedy with a probatum est annexed to it. I had fainted unless I had believed.

II. Here is a particular direction to act faith upon the promise of eternal life, v. 2, 3. He had directed them to trust to God, and to trust in him; but what must they trust God and Christ for? Trust them for a happiness to come when this body and this world shall be no more, and for a happiness to last as long as the immortal soul and the eternal world shall last. Now this is proposed as a sovereign cordial under all the troubles of this present time, to which there is that in the happiness of heaven which is admirably adapted and accommodated. The saints have encouraged themselves with this in their greatest extremities, That heaven would make amends for all. Let us see how this is suggested here.

1. Believe and consider that really there is such a happiness: In my Father's house there are many mansions; if it were not so, I would have told you, v. 2.

(1.) See under what notion the happiness of heaven is here represented: as mansions, many mansions in Christ's Father's house. [1.] Heaven is a house, not a tent or tabernacle; it is a house not made with hands, eternal in the heavens. [2.] It is a Father's house: my Father's house; and his Father is our Father, to whom he was now ascending; so that in right of their elder brother all true believers shall be welcome to that happiness as to their home. It is his house who is King of kings and Lord of lords, dwells in light, and inhabits eternity. [3.] There are mansions there; that is, First, Distinct dwellings, an apartment for each. Perhaps there is an allusion to the priests' chambers that were about the temple. In heaven there are accommodations for particular saints; though all shall be swallowed up in God, yet our individuality shall not be lost there; every Israelite had his lot in Canaan, and every elder a seat, Rev. 4:4. Secondly, Durable dwellings. Monai, from mneio, maneo, abiding places. The house itself is lasting; our estate in it is not for a term of years, but a perpetuity. Here we are as in an inn; in heaven we shall gain a settlement. The disciples had quitted their houses to attend Christ, who had not where to lay his head, but the mansions in heaven will make them amends. [4.] There are many mansions, for there are many sons to be brought to glory, and Christ exactly knows their number, nor will be straitened for room by the coming of more company than he expects. He had told Peter that he should follow him (ch. 13:36), but let not the rest be discouraged, in heaven there are mansions for them all. Rehoboth, Gen. 26:22.

(2.) See what assurance we have of the reality of the happiness itself, and the sincerity of the proposal of it to us: "If it were not so, I would have told you. If you had deceived yourselves, when you quitted your livelihoods, and ventured your lives for me, in prospect of a happiness future and unseen, I would soon have undeceived you." The assurance is built, [1.] Upon the veracity of his word. It is implied, "If there were not such a happiness, valuable and attainable, I would not have told you that there was." [2.] Upon the sincerity of his affection to them. As he is true, and would not impose upon them himself, so he is kind, and would not suffer them to be imposed upon. If either there were no such mansions, or none designed for them, who had left all to follow him, he would have given them timely notice of the mistake, that they might have made an honourable retreat to the world again, and have made the best they could of it. Note, Christ's good-will to us is a great encouragement to our hope in him. He loves us too well, and means us too well, to disappoint the expectations of his own raising, or to leave those to be of all men most miserable who have been of him most observant.

2. Believe and consider that the design of Christ's going away was to prepare a place in heaven for his disciples. "You are grieved to think of my going away, whereas I go on your errand, as the forerunner; I am to enter for you." He went to prepare a place for us; that is, (1.) To take possession for us, as our advocate or attorney, and so to secure our title as indefeasible. Livery of seisin was given to Christ, for the use and behoof of all that should believe on him. (2.) To make provision for us as our friend and father. The happiness of heaven, though prepared before the foundation of the world, yet must be further fitted up for man in his fallen state. It consisting much in the presence of Christ there, it was therefore necessary that he should go before, to enter into that glory which his disciples were to share in. Heaven would be an unready place for a Christian if Christ were not there. He went to prepare a table for them, to prepare thrones for them, Luke 22:30. Thus Christ declares the fitness of heaven's happiness for the saints, for whom it is prepared.

3. Believe and consider that therefore he would certainly come again in due time, to fetch them to that blessed place which he was now going to possess for himself and prepare for them (v. 3): "If I go and prepare a place for you, if this be the errand of my journey, you may be sure, when every thing is ready, I will come again, and receive you to myself, so that you shall follow me hereafter, that where I am there you may be also." Now these are comfortable words indeed. (1.) That Jesus Christ will come again; erchomai – I do come, intimating the certainty of it, that he will come and that he is daily coming. We say, We are coming, when we are busy in preparing for our coming, and so he is; all he does has a reference and tendency to his second coming. Note, The belief of Christ's second coming, of which he has given us the assurance, is an excellent preservative against trouble of heart, Phil. 4:5; James 5:8. (2.) That he will come again to receive all his faithful followers to himself. He sends for them privately at death, and gathers them one by one; but they are to make their public entry in solemn state all together at the last day, and then Christ himself will come to receive them, to conduct them in the abundance of his grace, and to welcome them in the abundance of his love. He will hereby testify the utmost respect and endearment imaginable. The coming of Christ is in order to our gathering together unto him, 2 Thess. 2:1. (3.) That where he is there they shall be also. This intimates, what many other scriptures declare, that the quintessence of heaven's happiness is being with Christ there, ch. 17:24; Phil. 1:23; 1 Thess. 4:17. Christ speaks of his being there as now present, that where I am; where I am to be shortly, where I am to be eternally; there you shall be shortly, there you shall be eternally: not only there, in the same place; but here, in the same state: not only spectators of his glory, as the three disciples on the mount, but sharers in it. (4.) That this may be inferred from his going to prepare a place for us, for his preparations shall not be in vain. He will not build and furnish lodgings, and let them stand empty. He will be the finisher of that of which he is the author. If he has prepared the place for us, he will prepare us for it, and in due time put us in possession of it. As the resurrection of Christ is the assurance of our resurrection, so his ascension, victory, and glory, are an assurance of ours.

John 14:4-11

Christ's Consolatory Discourse.

⁴ And whither I go ye know, and the way ye know. ⁵ Thomas saith unto him, Lord, 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, show us the Father, and it sufficeth us. 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, Show 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. ¹¹ Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake.

Christ, having set the happiness of heaven before them as the end, here shows them himself as the way to it, and tells them that they were better acquainted both with the end they were to aim at and with the way they were to walk in than they thought they were: You know, that is,

1. "You may know; it is none of the secret things which belong not to you, but one of the things revealed; you need not ascend into heaven, nor go down into the deep, for the word is nigh you (Rom. 10:6 -8), level to you."

2. "You do know; you know that which is the home and which is the way, though perhaps not as the home and as the way. You have been told it, and cannot but know, if you would recollect and consider it." Note, Jesus Christ is willing to make the best of his people's knowledge, though they are weak and defective in it. He knows the good that is in them better than they do themselves, and is certain that they have that knowledge, and faith, and love, of which they themselves are not sensible, or not certain.

This word of Christ gave occasion to two of his disciples to address themselves to him, and he answers them both.

I. Thomas enquired concerning the way (v. 5), without any apology for contradicting his Master.

1. He said, "Lord, we know not whither thou goest, to what place or what state, and how can we know the way in which we must follow thee? We can neither guess at it, nor enquire it out, but must still be at a loss." Christ's testimony concerning their knowledge made them more sensible of their ignorance, and more inquisitive after further light. Thomas here shows more modesty than Peter, who thought he could follow Christ now. Peter was the more solicitous to know whither Christ went. Thomas here, though he complains that he did not know this, yet seems more solicitous to know the way. Now, (1.) His confession of his ignorance was commendable enough. If good men be in the dark, and know but in part, yet they are willing to own their defects. But, (2.) The cause of his ignorance was culpable. They knew not whither Christ went, because they dreamed of a temporal kingdom in external pomp and power, and doted upon this, notwithstanding what he had said again and again to the contrary. Hence it was that, when Christ spoke of going away and their following him, their fancy ran upon his going to some remarkable city or other, Bethlehem, or Nazareth, or Capernaum, or some of the cities of the Gentiles, as David to Hebron, there to be anointed king, and to restore the kingdom to Israel; and which way this place lay, where these castles in the air were to be built, east, west, north, or south, they could not tell, and therefore knew not the way. Thus still we think ourselves more in the dark than we need be concerning the future state of the church, because we expect its worldly prosperity, whereas it is spiritual advancement that the promise points at. Had Thomas understood, as he might have done, that Christ was going to the invisible world, the world of spirits, to which spiritual things only have a reference, he would not have said, Lord, we do not know the way.

II. Now to this complaint of their ignorance, which included a desire to be taught, Christ gives a full answer, v. 6, 7. Thomas had enquired both whither he went and what was the way, and Christ answers both these enquiries and makes good what he had said, that they would have needed no answer if they had understood themselves aright; for they knew him, and he was the way; they knew the Father, and he was the end; and therefore, whither I go you know, and the way you know. Believe in God as the end, and in me as the way (v. 1), and you do all you should do.

(1.) He speaks of himself as the way, v. 6. Dost thou not know the way? I am the way, and I only, for no man comes to the Father but by me. Great things Christ here saith of himself, showing us,

[1.] The nature of his mediation: He is the way, the truth, and the life.

First, Let us consider these first distinctly.

1. Christ is the way, the highway spoken of, Isa. 35:8. Christ was his own way, for by his own blood he entered into the holy place (Heb. 9:12), and he is our way, for we enter by him. By his doctrine and example he teaches us our duty, by his merit and intercession he procures our happiness, and so he is the way. In him God and man meet, and are brought together. We could not get to the tree of life in the way of innocency; but Christ is another way to it. By Christ, as the way an intercourse is settled and kept up between heaven and earth; the angels of God ascend and descend; our prayers go to God, and his blessings come to us by him; this is the way that leads to rest, the good old way. The disciples followed him, and Christ tells them that they followed the road, and, while they continued following him, they would never be out of their way.

2. He is the truth. (1.) As truth is opposed to figure and shadow. Christ is the substance of all the Old-Testament types, which are therefore said to be figures of the true, Heb. 9:24. Christ is the true manna (ch. 6:32), the true tabernacle, Heb. 8:2. (2.) As truth is opposed to falsehood and error; the doctrine of Christ is true doctrine. When we enquire for truth, we need learn no more than the truth as it is in Jesus. (3.) As truth is opposed to fallacy and deceit; he is true to all that trust in him, as true as truth itself, 2 Cor. 1:20.

3. He is the life; for we are alive unto God only in and through Jesus Christ, Rom. 6:11. Christ formed in us is that to our souls which our souls are to our bodies. Christ is the resurrection and the life.

Secondly, Let us consider these jointly, and with reference to each other. Christ is the way, the truth, and the life; that is,

1. He is the beginning, the middle, and the end. In him we must set out, go on, and finish. As the truth, he is the guide of our way; as the life, he is the end of it.

2. He is the true and living way (Heb. 10:20); there are truth and life in the way, as well as at the end of it.

3. He is the true way to life, the only true way; other ways may seem right, but the end of them is the way of death.

[2.] The necessity of his mediation: No man cometh to the Father but by me. Fallen man must come to God as a Judge, but cannot come to him as a Father, otherwise than by Christ as Mediator. We cannot perform the duty of coming to God, by repentance and the acts of worship, without the Spirit and grace of Christ, nor obtain the happiness of coming to God as our Father without his merit and righteousness; he is the high priest of our profession, our advocate.

(2.) He speaks of his Father as the end (v. 7): "If you had known me aright, you would have known my Father also; and henceforth, by the glory you have seen in me and the doctrine you have heard from me, you know him and have seen him." Here is, [1.] A tacit rebuke to them for their dulness and carelessness in not acquainting themselves with Jesus Christ, though they had been his constant followers and associates: If you had known me – . They knew him, and yet did not know him so well as they might and should have known him. They knew him to be the Christ, but did not follow on to know God in him. Christ had said to the Jews (ch. 8:19): If you had known me, you would have known my Father also; and here the same to his disciples; for it is hard to say which is more strange, the wilful ignorance of those that are enemies to the light, or the defects and mistakes of the children of light, that have had such opportunities of knowledge. If they had known Christ aright, they would have known that his kingdom is spiritual, and not of this world; that he came down from heaven, and therefore must return to heaven; and then they would have known his Father also, would have known whither he designed to go, when he said, I go to the Father, to a glory in the other world, not in this. If we knew Christianity better, we should better know natural religion. [2.] A favourable intimation that he was well satisfied concerning their sincerity, notwithstanding the weakness of their understanding: "And henceforth, from my giving you this hint, which will serve as a key to all the instructions I have given you hitherto, let me tell you, you know him, and have seen him, inasmuch as you know me, and have seen me;" for in the face of Christ we see the glory of God, as we see a father in his son that resembles him. Christ tells his disciples that they were not so ignorant as they seemed to be; for, though little children, yet they had known the Father, 1 John 2:13. Note, Many of the disciples of Christ have more knowledge and more grace than they think they have, and Christ takes notice of, and is well pleased with, that good in them which they themselves are not aware of; for those that know God do not all at once know that they know him, 1 John 2:3.

II. Philip enquired concerning the Father (v. 8), and Christ answered him, v. 9 -11, where observe,

1. Philip's request for some extraordinary discovery of the Father. He was not so forward to speak as some others of them were, and yet, from an earnest desire of further light, he cries out, Show us the Father. Philip listened to what Christ said to Thomas, and fastened upon the last words, You have seen him. "Nay," says Philip, "that is what we want, that is what we would have: Show us the Father and it sufficeth us." (1.) This supposes an earnest desire of acquaintance with God as a Father. The petition is, "Show us the Father; give us to know him in that relation to us;" and this he begs, not for himself only, but for the rest of the disciples. The plea is, It sufficeth us. He not only professes it himself, but will pass his word for his fellow-disciples. Grant us but one sight of the Father, and we have enough. Jansenius saith, "Though Philip did not mean it, yet the Holy Ghost, by his mouth, designed here to teach us that the satisfaction and happiness of a soul consist in the vision and fruition of God," Ps. 16:11; 17:15. In the knowledge of God the understanding rests, and is at the summit of its ambition; in the knowledge of God as our Father the soul is satisfied; a sight of the Father is a heaven upon earth, fills us with joy unspeakable. (2.) As Philip speaks it here, it intimates that he was not satisfied with such a discovery of the Father as Christ thought fit to give them, but he would prescribe to him, and press upon him, something further and no less than some visible appearance of the glory of God, like that to Moses (Exod. 33:22), and to the elders of Israel, Exod. 24:9 -11. "Let us see the Father with our bodily eyes, as we see thee, and it sufficeth us; we will trouble thee with no more questions, Whither goest thou?" And so it manifests not only the weakness of his faith, but his ignorance of the gospel way of manifesting the Father, which is spiritual, and not sensible. Such a sight of God, he thinks, would suffice them, and yet those who did thus see him were not sufficed, but soon corrupted themselves, and made a graven image. Christ's institutions have provided better for the confirmation of our faith than our own inventions would.

2. Christ's reply, referring him to the discoveries already made of the Father, v. 9 -11.

(1.) He refers him to what he had seen, v. 9. He upbraids him with his ignorance and inadvertency: "Have I been so long time with you, now above three years intimately conversant with you, and yet hast thou not known me, Philip? Now, he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? Wilt thou ask for that which thou hast already?" Now here,

[1.] He reproves him for two things: First, For not improving his acquaintance with Christ, as he might have done, to a clear and distinct knowledge of him: "Hast thou not known me, Philip, whom thou hast followed so long, and conversed with so much?" Philip, the first day he came to him, declared that he knew him to be the Messiah (ch. 1:45), and yet to this day did not know the Father in him. Many that have good knowledge in the scripture and divine things fall short of the attainments justly expected from them, for want of compounding the ideas they have, and going on to perfection. Many know Christ, who yet do not know what they might know of him, nor see what they should see in him. That which aggravated Philip's dulness was that he had so long an opportunity of improvement: I have been so long time with thee. Note, The longer we enjoy the means of knowledge and grace, the more inexcusable we are if we be found defective in grace and knowledge. Christ expects that our proficiency should be in some measure according to our standing, that we should not be always babes. Let us thus reason with ourselves: "Have I been so long a hearer of sermons, a student in the scripture, a scholar in the school of Christ, and yet so weak in the knowledge of Christ, and so unskilful in the word of righteousness?" Secondly, He reproves him for his infirmity in the prayer made, Show us the Father. Note, Herein appears much of the weakness of Christ's disciples that they know not what to pray for as they ought (Rom. 8:26), but often ask amiss (Jam. 4:3), for that which either is not promised or is already bestowed in the sense of the promise, as here.

[2.] He instructs him, and gives him a maxim which not only in general magnifies Christ and leads us to the knowledge of God in him, but justifies what Christ had said (v. 7): You know the Father, and have seen him; and answered what Philip had asked, Show us the Father. Why, saith Christ, the difficulty is soon over, for he that hath seen me hath seen the Father. First, All that saw Christ in the flesh might have seen the Father in him, if Satan had not blinded their minds, and kept them from a sight of Christ, as the image of God, 2 Cor. 4:4. Secondly, All that saw Christ by faith did see the Father in him, though they were not suddenly aware that they did so. In the light of Christ's doctrine they saw God as the father of lights; in the miracles they saw God as the God of power, the finger of God. The holiness of God shone in the spotless purity of Christ's life, and his grace in all the acts of grace he did.

(2.) He refers him to what he had reason to believe (v. 10, 11): "Believest thou not that I am in the Father, and the Father in me, and therefore that in seeing me thou hast seen the Father? Hast thou not believed this? If not, take my word for it, and believe it now."

[1.] See here what it is which we are to believe: That I am in the Father, and the Father in me; that is, as he had said (ch. 10:30), I and my Father are one. He speaks of the Father and himself as two persons, and yet so one as never any two were or can be. In knowing Christ as God of God, light of light, very God of very God, begotten, not made, and as being of one substance with the Father, by whom all things were made, we know the Father; and in seeing him thus we see the Father. In Christ we behold more of the glory of God than Moses did at Mount Horeb.

[2.] See here what inducements we have to believe this; and they are two: – We must believe it, First, For his word's sake: The words that I speak to you, I speak not of myself. See ch. 7:16, My doctrine is not mine. What he said seemed to them careless as the word of man, speaking his own thought at his own pleasure; but really it was the wisdom of God that indited it and the will of God that enforced it. He spoke not of himself only, but the mind of God according to the eternal counsels. Secondly, For his works' sake: The Father that dwelleth in me, he doeth them; and therefore believe me for their sake. Observe,

1. The Father is said to dwell in him ho en emoi menon – he abideth in me, by the inseparable union of the divine and human nature: never had God such a temple to dwell in on earth as the body of the Lord Jesus, ch. 2:21. Here was the true Shechinah, of which that in the tabernacle was but a type. The fulness of the Godhead dwelt in him bodily, Col. 2:9. The Father so dwells in Christ that in him he may be found, as a man where he dwells. Seek ye the Lord, seek him in Christ, and he will be found, for in him he dwells.

2. He doeth the works. Many words of power, and works of mercy, Christ did, and the Father did them in him; and the work of redemption in general was God's own work.

3. We are bound to believe this, for the very works' sake. As we are to believe the being and perfections of God for the sake of the works of creation, which declare his glory; so we are to believe the revelation of God to man in Jesus Christ for the sake of the works of the Redeemer, those mighty works which, by showing forth themselves (Matt. 14:2), Show forth him, and God in him. Note, Christ's miracles are proofs of his divine mission, not only for the conviction of infidels, but for the confirmation of the faith of his own disciples, ch. 2:11; 5:36; 10:37.

John 14:12-14

Christ's Consolatory Discourse.

¹² Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. ¹³ And whatsoever ye shall ask in 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.

The disciples, as they were full of grief to think of parting with their Master, so they were full of care what would become of themselves when he was gone; while he was with them, he was a support to them, kept them in countenance, kept them in heart; but, if he leave them, they will be as sheep having no shepherd, an easy prey to those who seek to run them down. Now, to silence these fears, Christ here assures them that they should be clothed with powers sufficient to bear them out. As Christ has all power, they, in his name, should have great power, both in heaven and in earth.

I. Great power on earth (v. 12): He that believeth on me (as I know you do), the works that I do shall he do also. This does not weaken the argument Christ had taken from his works, to prove himself one with the Father (that others should do as great works), but rather strengthens it; for the miracles which the apostles wrought were wrought in his name, and by faith in him; and this magnifies his power more than any thing, that he not only wrought miracles himself, but gave power to others to do so too.

1. Two things he assures them of: –

(1.) That they should be enabled to do such works as he had done, and that they should have a more ample power for the doing of them than they had had when he first sent them forth, Matt. 10:8. Did Christ heal the sick, cleanse the leper, raise the dead? So should they. Did he convince and convert sinners, and draw multitudes to him? So should they. Though he should depart, the work should not cease, nor fall to the ground, but should be carried on as vigorously and successfully as ever; and it is still in the doing.

(2.) That they should do greater works than these. [1.] In the kingdom of nature they should work greater miracles. No miracle is little, but some to our apprehension seem greater than others. Christ had healed with the hem of his garment, but Peter with his shadow (Acts 5:15), Paul by the handkerchief that had touched him, Acts 19:12. Christ wrought miracles for two or three years in one country, but his followers wrought miracles in his name for many ages in divers countries. You shall do greater works, if there be occasion, for the glory of God. The prayer of faith, if at any time it had been necessary, would have removed mountains. [2.] In the kingdom of grace. They should obtain greater victories by the gospel than had been obtained while Christ was upon earth. The truth is, the captivating of so great a part of the world to Christ, under such outward disadvantages, was the miracle of all. I think this refers especially to the gift of tongues; this was the immediate effect of the pouring out of the Spirit, which was a constant miracle upon the mind, in which words are framed, and which was made to serve so glorious an intention as that of spreading the gospel to all nations in their own language. This was a greater sign to them that believed not (1 Cor. 14:22), and more powerful for their conviction, than any other miracle whatever.

2. The reason Christ gives for this is, Because I go unto my Father, (1.) "Because I go, it will be requisite that you should have such a power, lest the work suffer damage by my absence." (2.) "Because I go to the Father, I shall be in a capacity to furnish you with such a power, for I go to the Father, to send the Comforter, from whom you shall receive power," Acts 1:8. The wonderful works which they did in Christ's name were part of the glories of his exalted state, when he ascended on high, Eph. 4:8.

II. Great power in heaven: "Whatsoever you shall ask, that will I do (v. 13, 14), as Israel, who was a prince with God. Therefore you shall do such mighty works, because you have such an interest in me, and I in my Father." Observe,

1. In what way they were to keep up communion with him, and derive power from him, when he was gone to the Father – by prayer. When dear friends are to be removed to a distance from each other, they provide for the settling of a correspondence; thus, when Christ was going to his Father, he tells his disciples how they might write to him upon every occasion, and send their epistles by a safe and ready way of conveyance, without danger of miscarrying, or lying by the way: "Let me hear from you by prayer, the prayer of faith, and you shall hear from me by the Spirit." This was the old way of intercourse with Heaven, ever since men began to call upon the name of the Lord; but Christ by his death has laid it more open, and it is still open to us. Here is, (1.) Humility prescribed: You shall ask. Though they had quitted all for Christ, they could demand nothing of him as a debt, but must be humble supplicants, beg or starve, beg or perish. (2.) Liberty allowed: "Ask any thing, any thing that is good and proper for you; any thing, provided you know what you ask, you may ask; you may ask for assistance in your work, for a mouth and wisdom, for preservation out of the hands of your enemies, for power to work miracles when there is occasion, for the success of the ministry in the conversion of souls; ask to be informed, directed, vindicated." Occasions vary, but they shall be welcome to the throne of grace upon every occasion.

2. In what name they were to present their petitions: Ask in my name. To ask in Christ's name is, (1.) To plead his merit and intercession, and to depend upon that plea. The Old-Testament saints had an eye to this when they prayed for the Lord's sake (Dan. 9:17), and for the sake of the anointed (Ps. 84:9), but Christ's mediation is brought to a clearer light by the gospel, and so we are enabled more expressly to ask in his name. When Christ dictated the Lord's prayer, this was not inserted, because they did not then so fully understand this matter as they did afterwards, when the Spirit was poured out. If we ask in our own name, we cannot expect to speed, for, being strangers, we have no name in heaven; being sinners, we have an ill name there; but Christ's is a good name, well known in heaven, and very precious. (2.) It is to aim at his glory and to seek this as our highest end in all our prayers.

3. What success they should have in their prayers: "What you ask, that will I do," v. 13. And again (v. 14), "I will do it. You may be sure I will: not only it shall be done, I will see it done, or give orders for the doing of it, but I will do it;" for he has not only the interest of an intercessor, but the power of a sovereign prince, who sits at the right hand of God, the hand of action, and has the doing of all in the kingdom of God. By faith in his name we may have what we will for the asking.

4. For what reason their prayers should speed so well: That the Father may be glorified in the Son. That is, (1.) This they ought to aim at, and have their eye upon, in asking. In this all our desires and prayers should meet as in their centre; to this they must all be directed, that God in Christ may be honoured by our services, and in our salvation. Hallowed be thy name is an answered prayer, and is put first, because, if the heart be sincere in this, it does in a manner consecrate all the other petitions. (2.) This Christ will aim at in granting, and for the sake of this will do what they ask, that hereby the glory of the Father in the Son may be manifested. The wisdom, power, and goodness of God were magnified in the Redeemer when by a power derived from him, and exerted in his name and for his service, his apostles and ministers were enabled to do such great things, both in the proofs of their doctrine and in the successes of it.

John 14:15-17

Christ's Consolatory Discourse.

¹⁵ If ye love me, keep my commandments. ¹⁶ And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; ¹⁷ Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.

Christ not only proposes such things to them as were the matter of their comfort, but here promises to send the Spirit, whose office it should be to be their Comforter, to impress these things upon them.

I. He premises to this a memento of duty (v. 15): If you love me, keep my commandments. Keeping the commandments of Christ is here put for the practice of godliness in general, and for the faithful and diligent discharge of their office as apostles in particular. Now observe,

1. When Christ is comforting them, he bids them keep his commandments; for we must not expect comfort but in the way of duty. The same word (parakaleo) signifies both to exhort and to comfort.

2. When they were in care what they should do, now that their Master was leaving them, and what would become of them now, he bids them keep his commandments, and then nothing could come amiss to them. In difficult times our care concerning the events of the day should be swallowed up in a care concerning the duty of the day.

3. When they were showing their love to Christ by their grieving to think of his departure, and the sorrow which filled their hearts upon the foresight of that, he bids them, if they would show their love to him, do it, not by these weak and feminine passions, but by their conscientious care to perform their trust, and by a universal obedience to his commands; this is better than sacrifice, better than tears. Lovest thou me? Feed my lambs.

4. When Christ has given them precious promises, of the answer of their prayers and the coming of the Comforter, he lays down this as a limitation of the promises, "Provided you keep my commandments, from a principle of love to me." Christ will not be an advocate for any but those that will be ruled and advised by him as their counsel. Follow the conduct of the Spirit, and you shall have the comfort of the Spirit.

II. He promises this great and unspeakable blessing to them, v. 16, 17.

1. It is promised that they shall have another comforter. This is the great New-Testament promise (Acts 1:4), as that of the Messiah was of the Old Testament; a promise adapted to the present distress of the disciples, who were in sorrow, and needed a comforter. Observe here,

(1.) The blessing promised: allon parakleton. The word is used only here in these discourses of Christ's, and 1 John 2:1, where we translate it an advocate. The Rhemists, and Dr. Hammond, are for retaining the Greek word Paraclete; we read, Acts 9:31, of the paraklesis tou hagiou pneumatos, the comfort of the Holy Ghost, including his whole office as a paraclete. [1.] You shall have another advocate. The office of the Spirit was to be Christ's advocate with them and others, to plead his cause, and take care of his concerns, on earth; to be vicarius Christi – Christ's Vicar, as one of the ancients call him; and to be their advocate with their opposers. When Christ was with them he spoke for them as there was occasion; but now that he is leaving them they shall not be run down, the Spirit of the Father shall speak in them, Matt. 10:19, 20. And the cause cannot miscarry that is pleaded by such an advocate. [2.] You shall have another master or teacher, another exhorter. While they had Christ with them he excited and exhorted them to their duty; but now that he is going he leaves one with them that shall do this as effectually, though silently. Jansenius thinks the most proper word to render it by is a patron, one that shall both instruct and protect you. [3.] Another comforter. Christ was expected as the consolation of Israel. One of the names of the Messiah among the Jews was Menahem – the Comforter. The Targum calls the days of the Messiah the years of consolation. Christ comforted his disciples when he was with them, and now that he was leaving them in their greatest need he promises them another.

(2.) The giver of this blessing: The Father shall give him, my Father and your Father; it includes both. The same that gave the Son to be our Saviour will give his Spirit to be our comforter, pursuant to the same design. The Son is said to send the Comforter (ch. 15:26), but the Father is the prime agent.

(3.) How this blessing is procured – by the intercession of the Lord Jesus: I will pray the Father. He said (v. 14) I will do it; here he saith, I will pray for it, to show not only that he is both God and man, but that he is both king and priest. As priest he is ordained for men to make intercession, as king he is authorized by the Father to execute judgment. When Christ saith, I will pray the Father, it does not suppose that the Father is unwilling, or must be importuned to it, but only that the gift of the Spirit is a fruit of Christ's mediation, purchased by his merit, and taken out by his intercession.

(4.) The continuance of this blessing: That he may abide with you for ever. That is, [1.] "With you, as long as you live. You shall never know the want of a comforter, nor lament his departure, as you are now lamenting mine." Note, It should support us under the loss of those comforts which were designed us for a time that there are everlasting consolations provided for us. It was not expedient that Christ should be with them for ever, for they who were designed for public service, must not always live a college-life; they must disperse, and therefore a comforter that would be with them all, in all places alike, wheresoever dispersed and howsoever distressed, was alone fit to be with them for ever. [2.] "With your successors, when you are gone, to the end of time; your successors in Christianity, in the ministry." [3.] If we take for ever in its utmost extent, the promise will be accomplished in those consolations of God which will be the eternal joy of all the saints, pleasures for ever.

2. This comforter is the Spirit of truth, whom you know, v. 16, 17. They might think it impossible to have a comforter equivalent to him who is the Son of God: "Yea," saith Christ, "you shall have the Spirit of God, who is equal in power and glory with the Son."

(1.) The comforter promised is the Spirit, one who should do his work in a spiritual way and manner, inwardly and invisibly, by working on men's spirits.

(2.) "He is the Spirit of truth." He will be true to you, and to his undertaking for you, which he will perform to the utmost. He will teach you the truth, will enlighten your minds with the knowledge of it, will strengthen and confirm your belief of it, and will increase your love to it. The Gentiles by their idolatries, and the Jews by their traditions, were led into gross errors and mistakes; but the Spirit of truth shall not only lead you into all truth, but others by your ministry. Christ is the truth, and he is the Spirit of Christ, the Spirit that he was anointed with.

(3.) He is one whom the world cannot receive; but you know him. Therefore he abideth with you. [1.] The disciples of Christ are here distinguished from the world, for they are chosen and called out of the world that lies in wickedness; they are the children and heirs of another world, not of this. [2.] It is the misery of those that are invincibly devoted to the world that they cannot receive the Spirit of truth. The spirit of the world and of God are spoken of as directly contrary the one to the other (1 Cor. 2:12); for where the spirit of the world has the ascendant, the Spirit of God is excluded. Even the princes of this world, though, as princes, they had advantages of knowledge, yet, as princes of this world, they laboured under invincible prejudices, so that they knew not the things of the Spirit of God, 1 Cor. 2:8. [3.] Therefore men cannot receive the Spirit of truth because they see him not, neither know him. The comforts of the Spirit are foolishness to them, as much as ever the cross of Christ was, and the great things of the gospel, like those of the law, are counted as a strange thing. These are judgments far above out of their sight. Speak to the children of this world of the operations of the Spirit, and you are as a barbarian to them. [4.] The best knowledge of the Spirit of truth is that which is got by experience: You know him, for he dwelleth with you. Christ had dwelt with them, and by their acquaintance with him they could not but know the Spirit of truth. They had themselves been endued with the Spirit in some measure. What enabled them to leave all to follow Christ, and to continue with him in his temptations? What enabled them to preach the gospel, and work miracles, but the Spirit dwelling in them? The experiences of the saints are the explications of the promises; paradoxes to others are axioms to them. [5.] Those that have an experimental acquaintance with the Spirit have a comfortable assurance of his continuance: He dwelleth with you, and shall be in you, for the blessed Spirit doth not use to shift his lodging. Those that know him know how to value him, invite him and bid him welcome; and therefore he shall be in them, as the light in the air, as the sap in the tree, as the soul in the body. Their communion with him shall be intimate, and their union with him inseparable. [6.] The gift of the Holy Ghost is a peculiar gift, bestowed upon the disciples of Christ in a distinguishing way – them, and not the world; it is to them hidden manna, and the white stone. No comforts comparable to those which make no show, make no noise. This is the favour God bears to his chosen; it is the heritage of those that fear his name.

John 14:18-24

Christ's Consolatory Discourse.

¹⁸ I will not leave you comfortless: I will come to you. ¹⁹ Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. ²⁰ At that day ye shall know that 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? ²³ Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. 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.

When friends are parting, it is a common request they make to each other, "Pray let us hear from you as often as you can:" this Christ engaged to his disciples, that out of sight they should not be out of mind.

I. He promises that he would continue his care of them (v. 18): "I will not leave you orphans, or fatherless; for, though I leave you, yet I leave you this comfort, I will come to you." His departure from them was that which grieved them; but it was not so bad as they apprehended, for it was neither total nor final.

1. Not total. "Though I leave you without my bodily presence, yet I do not leave you without comfort." Though children, and left little, yet they had received the adoption of sons, and his Father would be their Father, with whom those who otherwise would be fatherless find mercy. Note, The case of true believers, though sometimes it may be sorrowful, is never comfortless, because they are never orphans: for God is their Father, who is an everlasting Father.

2. Not final: I will come to you, erchomai – I do come; that is, (1.) "I will come speedily to you at my resurrection, I will not be long away, but will be with you again in a little time." He had often said, The third day I will rise again. (2.) "I will be coming daily to you in my Spirit;" in the tokens of his love, and visits of his grace, he is still coming. (3.) "I will come certainly at the end of time; surely I will come quickly to introduce you into the joy of your Lord." Note, The consideration of Christ's coming to us saves us from being comfortless in his removals from us; for, if he depart for a season, it is that we may receive him for ever. Let this moderate our grief, The Lord is at hand.

II. He promises that they should continue their acquaintance with him and interest in him (v. 19, 20): Yet a little while, and the world sees me no more, that is, Now I am no more in the world. After his death, the world saw him no more, for, though he rose to life, he never showed himself to all the people, Acts 10:41. The malignant world thought they had seen enough of him, and cried, Away with him; crucify him; and so shall their doom be; they shall see him no more. Those only that see Christ with an eye of faith shall see him for ever. The world sees him no more till his second coming; but his disciples have communion with him in his absence.

1. You see me, and shall continue to see me, when the world sees me no more. They saw him with their bodily eyes after his resurrection, for he showed himself to them by many infallible proofs, Acts 1:8. And then were the disciples glad when they saw the Lord. They saw him with an eye of faith after his ascension, sitting at God's right hand, as Lord of all; saw that in him which the world saw not.

2. Because I live, you shall live also. That which grieved them was, that their Master was dying, and they counted upon nothing else but to die with him. No, saith Christ, (1.) I live; this the great God glories in, I live, saith the Lord, and Christ saith the same; not only, I shall live, as he saith of them, but, I do live; for he has life in himself, and lives for evermore. We are not comfortless, while we know that our Redeemer lives. (2.) Therefore you shall live also. Note, The life of Christians is bound up in the life of Christ; as sure and as long as he lives, those that by faith are united to him shall live also; they shall live spiritually, a divine life in communion with God. This life is hid with Christ; if the head and root live, the members and branches live also. They shall live eternally; their bodies shall rise in the virtue of Christ's resurrection; it will be well with them in the world to come. It cannot but be well with all that are his, Isa. 26:19.

3. You shall have the assurance of this (v. 20): At that day, when I am glorified, when the Spirit is poured out, you shall know more clearly and certainly than you do now that I am in my Father, and you in me, and I in you. (1.) These glorious mysteries will be fully known in heaven; At that day, when I shall receive you to myself, you shall know perfectly that which now you see through a glass darkly. Now it appears not what we shall be, but then it will appear what we were. (2.) They were more fully known after the pouring out of the Spirit upon the apostles; at that day divine light should shine, and their eyes should see more clearly, their knowledge should greatly advance and increase then, would become more extensive and more distinct, and like the blind man's at the second touch of Christ's hand, who at first only saw men as trees walking. (3.) They are known by all that receive the Spirit of truth, to their abundant satisfaction, for in the knowledge of this is founded their fellowship with the Father and his Son Jesus Christ. They know, [1.] That Christ is in the Father, is one with the Father, by their experience of what he has wrought for them and in them; they find what an admirable consent and harmony there is between Christianity and natural religion, that that is grafted into this, and so they know that Christ is in the Father. [2.] That Christ is in them; experienced Christians know by the Spirit that Christ abides in them, 1 John 3:24. [3.] That they are in Christ, for the relation is mutual, and equally near on both sides, Christ in them and they in Christ, which speaks an intimate and inseparable union; in the virtue of which it is that because he lives they shall live also. Note, First, Union with Christ is the life of believers; and their relation to him, and to God through him, is their felicity. Secondly, The knowledge of this union is their unspeakable joy and satisfaction; they were now in Christ, and he in them, but he speaks of it as a further act of grace that they should know it, and have the comfort of it. An interest in Christ and the knowledge of it are sometimes separated.

III. He promises that he would love them, and manifest himself to them, v. 21 -24. Here observe,

1. Who they are whom Christ will look upon, and accept, as lovers of him; those that have his commandments, and keep them. By this Christ shows that the kind things he here said to his disciples were intended not for those only that were now his followers, but for all that should believe in him through their word. Here is, (1.) The duty of those who claim the dignity of being disciples. Having Christ's commandments, we must keep them; as Christians in name and profession we have Christ's commandments, we have them sounding in our ears, written before our eyes, we have the knowledge of them; but this is not enough; would we approve ourselves Christians indeed, we must keep them. Having them in our heads, we must keep them in our hearts and lives. (2.) The dignity of those that do the duty of disciples. They are looked upon by Christ to be such as love him. Not those that have the greatest wit and know how to talk for him, but those that keep his commandments. Note, The surest evidence of our love to Christ is obedience to the laws of Christ. Such is the love of a subject to his sovereign, a dutiful, respectful, obediential love, a conformity to his will, and satisfaction in his wisdom.

2. What returns he will make to them for their love; rich returns; there is no love lost upon Christ. (1.) They shall have the Father's love: He that loveth me shall be loved of my Father. We could not love God if he did not first, out of his good-will to us, give us his grace to love him; but there is a love of complacency promised to those that do love God, Prov. 8:17. He loves them, and lets them know that he loves them, smiles upon them, and embraces them. God so loves the Son as to love all those that love him. (2.) They shall have Christ's love: And I will love him, as God-man, as Mediator. God will love him as a Father, and I will love him as a brother, an elder brother. The Creator will love him, and be the felicity of his being; the Redeemer will love him, and be the protector of his well-being. In the nature of God, nothing shines more brightly than this, that God is love. And in the undertaking of Christ nothing appears more glorious than this, that he loved us. Now both these loves are the crown and comfort, the grace and glory, which shall be to all those that love the Lord Jesus Christ in sincerity. Christ was now leaving his disciples, but promises to continue his love to them; for he not only retains a kindness for believers, though absent, but is doing them kindness while absent, for he bears them on his heart, and ever lives interceding for them. (3.) They shall have the comfort of that love: I will manifest myself to him. Some understand it of Christ's showing himself alive to his disciples after his resurrection; but, being promised to all that love him and keep his commandments, it must be construed so as to extend to them. There is a spiritual manifestation of Christ and his love made to all believers. When he enlightens their minds to know his love, and the dimensions of it (Eph. 3:18, 19), enlivens their graces, and draws them into exercise, and thus enlarges their comforts in himself – when he clears up the evidences of their interest in him, and gives them tokens of his love, experience of his tenderness, and earnests of his kingdom and glory, – then he manifests himself to them; and Christ is manifested to none but those to whom he is pleased to manifest himself.

3. What occurred upon Christ's making this promise.

(1.) One of the disciples expresses his wonder and surprise at it, v. 22. Observe, [1.] Who it was that said this – Judas, not Iscariot. Judah, or Judas, was a famous name; the most famous tribe in Israel was that of Judah; two of Christ's disciples were of that name: one of them was the traitor, the other was the brother of James (Luke 6:16), one of those that were akin to Christ, Matt. 13:55. He is called Lebbeus and Thaddeus, was the penman of the last of the epistles, which in our translation, for distinction's sake, we call the epistle of Jude. This was he that spoke here. Observe, First, There was a very good man, and a very bad man, called by the same name; for names commend us not to God, nor do they make men worse. Judas the apostle was never the worse, nor Judas the apostate ever the better, for being namesakes. But, Secondly, The evangelist carefully distinguishes between them; when he speaks of this pious Judas, he adds, not Iscariot. Take heed of mistaking; let us not confound the precious and the vile. [2.] What he said – Lord how is it? which intimates either, First, the weakness of his understanding. So some take it. He expected the temporal kingdom of the Messiah, that it should appear in external pomp and power, such as all the world would wonder after. "How, then," thinks he, "should it be confined to us only?" ti gegonen – "what is the matter now, that thou wilt not show thyself openly as is expected, that the Gentiles may come to thy light, and kings to the brightness of thy rising?" Note, We create difficulties to ourselves by mistaking the nature of Christ's kingdom, as if it were of this world. Or, Secondly, as expressing the strength of his affections, and the humble and thankful sense he had of Christ's distinguishing favours to them: Lord, how is it? He is amazed at the condescensions of divine grace, as David, 2 Sam. 7:18. What is there in us to deserve so great a favour? Note,

1. Christ's manifesting himself to his disciples is done in a distinguishing way-to them, and not to the world that sits in darkness; to the base, and not to the mighty and noble; to babes, and not to the wise and prudent. Distinguishing favours are very obliging; considering who are passed by, and who are pitched upon.

2. It is justly marvellous in our eyes; for it is unaccountable, and must be resolved into free and sovereign grace. Even so, Father, because it seemed good unto thee.

(2.) Christ, in answer hereto, explains and confirms what he had said, v. 23, 24. He overlooks what infirmity there was in what Judas spoke, and goes on with his comforts.

[1.] He further explains the condition of the promise, which was loving him, and keeping his commandments. And, as to this, he shows what an inseparable connection there is between love and obedience; love is the root, obedience is the fruit. First, Where a sincere love to Christ is in the heart, there will be obedience: "If a man love me indeed, that love will be such a commanding constraining principle in him, that, no question, he will keep my words." Where there is true love to Christ there is a value for his favour, a veneration for his authority, and an entire surrender of the whole man to his direction and government. Where love is, duty follows of course, is easy and natural, and flows from a principle of gratitude. Secondly, On the other hand, where there is no true love to Christ there will be no care to obey him: He that loveth me not keepeth not my sayings, v. 24. This comes in here as a discovery of those that do not love Christ; whatever they pretend, certainly those do not love him that believe not his truths, and obey not his laws, to whom Christ's sayings are but as idle tales, which he heeds not, or hard sayings, which he likes not. It is also a reason why Christ will not manifest himself to the world that doth not love him, because they put this affront upon him, not to keep his sayings; why should Christ be familiar with those that will be strange to him?

[2.] He further explains the promise (v. 23): If a man thus love me, I will manifest myself to him. First, My Father will love him; this he had said before (v. 21), and here repeats it for the confirming of our faith; because it is hard to imagine that the great god should make those the objects of his love that had made themselves vessels of his wrath. Jude wondered that Christ should manifest himself to them; but this answers it, "If my Father love you, why should not I be free with you?" Secondly, We will come unto him, and make our abode with him. This explains the meaning of Christ's manifesting himself to him, and magnifies the favour.

1. Not only,I will, but, We will, I and the Father, who, in this, are one. See v. 9. The light and love of God are communicated to man in the light and love of the Redeemer, so that wherever Christ is formed the image of God is stamped.

2. Not only, "I will show myself to him at a distance," but, "We will come to him, to be near him, to be with him," such are the powerful influences of divine graces and comforts upon the souls of those that love Christ in sincerity.

3. Not only, "I will give him a transient view of me, or make him a short and running visit," but, We will take up our abode with him which denotes complacency in him and constancy to him. God will not only love obedient believers, but he will take a pleasure in loving them, will rest in love to them, Zeph. 3:17. He will be with them as at his home.

[3.] He gives a good reason both to bind us to observe the condition and encourage us to depend upon the promise. The word which you hear is not mine, but his that sent me, v. 24. To this purport he had often spoken (ch. 7:16; 8:28; 12:44), and here it comes in very pertinently. First, the stress of duty is laid upon the precept of Christ as our rule, and justly, for that word of Christ which we are to keep is the Father's word, and his will the Father's will. Secondly, The stress of our comfort is laid upon the promise of Christ. But forasmuch as, in dependence upon that promise, we must deny ourselves, and take up our cross, and quit all, it concerns us to enquire whether the security be sufficient for us to venture our all upon; and this satisfies us that it is, that the promise is not Christ's bare word, but the Father's which sent him, which therefore we may rely upon.

John 14:25-27

Christ's Consolatory Discourse.

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 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.

Two things Christ here comforts his disciples with: –

I. That they should be under the tuition of his Spirit, v. 25, 26, where we may observe,

1. The reflection Christ would have them make upon the instructions he had given them: These things have I spoken unto you (referring to all the good lessons he had taught them, since they entered themselves into his school), being yet present with you. This intimates, (1.) That what he had said he did not retract nor unsay, but ratify it, or stand to it. What he had spoken he had spoken, and would abide by it. (2.) That he had improved the opportunity of his bodily presence with them to the utmost: "As long as I have been yet present with them, you know I have lost no time." Note, When our teachers are about to be removed from us we should call to mind what they have spoken, being yet present with us.

2. The encouragement given them to expect another teacher, and that Christ would find out a way of speaking to them after his departure from them, v. 26. He had told them before that the Father would give them this other comforter (v. 16), and here he returns to speak of it again; for as the promise of the Messiah had been, so the promise of the Spirit now was, the consolation of Israel. Two things he here tells them further concerning the sending of the Holy Ghost: –

(1.) On whose account he should be sent: "The Father will send him in my name; that is, for my sake, at my special instance and request:" or, "as my agent and representative." He came in his Father's name, as his ambassador: the Spirit comes in his name, as resident in his absence, to carry on his undertaking, and to ripen things for his second coming. Hence he is called the Spirit of Christ, for he pleads his cause, and does his work.

(2.) On what errand he should be sent; two things he shall do: – [1.] He shall teach you all things, as a Spirit of wisdom and revelation Christ was a teacher to his disciples; if he leave them now that they have made so little proficiency, what will become of them? Why, the Spirit shall teach them, shall be their standing tutor. He shall teach them all things necessary for them either to learn themselves, or to teach others. For those that would teach the things of God must first themselves be taught of God; this is the Spirit's work. See Isa. 59:21. [2.] He shall bring all things to your remembrance whatsoever I have said unto you. Many a good lesson Christ had taught them, which they had forgotten, and which would be to seek when they had occasion for it. Many things they did not retain the remembrance of, because they did not rightly understand the meaning of them. The Spirit shall not teach them a new gospel, but bring to their minds that which they had been taught, by leading them into the understanding of it. The apostles were all of them to preach, and some of them to write, the things that Jesus did and taught, to transmit them to distant nations and future ages; now, if they had been left to themselves herein, some needful things might have been forgotten, others misrepresented, through the treachery of their memories; therefore the Spirit is promised to enable them truly to relate and record what Christ said unto them. And to all the saints the Spirit of grace is given to be a remembrancer, and to him by faith and prayer we should commit the keeping of what we hear and know.

II. That they should be under the influence of his peace (v. 27): Peace I leave with you. When Christ was about to leave the world he made his will. His soul he committed to his Father; his body he bequeathed to Joseph, to be decently interred; his clothes fell to the soldiers; his mother he left to the care of John: but what should he leave to his poor disciples, that had left all for him? Silver and gold he had none; but he left them that which was infinitely better, his peace. "I leave you, but I leave my peace with you. I not only give you a title to it, but put you in possession of it." He did not part in anger, but in love; for this was his farewell, Peace I leave with you, as a dying father leaves portions to his children; and this is a worthy portion. Observe,

1. The legacy that is here bequeathed Peace, my peace. Peace is put for all good, and Christ has left us all needful good, all that is really and truly good, as all the purchased promised good. Peace is put for reconciliation and love; the peace bequeathed is peace with God, peace with one another; peace in our own bosoms seems to be especially meant; a tranquillity of mind arising from a sense of our justification before God. It is the counterpart of our pardons, and the composure of our minds. This Christ calls his peace, for he is himself our peace, Eph. 2:14. It is the peace he purchased for us and preached to us, and on which the angels congratulated men at his birth, Luke 2:14.

2. To whom this legacy is bequeathed: "To you, my disciples and followers, that will be exposed to trouble, and have need of peace; to you that are the sons of peace, and are qualified to receive it." This legacy was left to them as the representatives of the church, to them and their successors, to them and all true Christians in all ages.

3. In what manner it is left: Not as the world giveth, give I unto you. That is, (1.) "I do not compliment you with Peace be unto you; no, it is not a mere formality, but a real blessing." (2.) "The peace I give is of such a nature that the smiles of the world cannot give it, nor the frowns of the world take it away." Or, (3.) "The gifts I give to you are not such as this world gives to its children and votaries, to whom it is kind." The world's gifts concern only the body and time; Christ's gifts enrich the soul for eternity: the world gives lying vanities, and that which will cheat us; Christ gives substantial blessings, which will never fail us: the world gives and takes; Christ gives a good part that shall never be taken away. (4.) The peace which Christ gives is infinitely more valuable than that which the world gives. The world's peace begins in ignorance, consists with sin, and ends in endless troubles; Christ's peace begins in grace, consists with no allowed sin, and ends at length in everlasting peace. As is the difference between a killing lethargy and a reviving refreshing sleep, such is the difference between Christ's peace and the world's.

4. What use they should make of it: Let not your heart be troubled, for any evils past or present, neither let it be afraid of any evil to come. Note, Those that are interested in the covenant of grace, and entitled to the peace which Christ gives, ought not to yield to overwhelming griefs and fears. This comes in here as the conclusion of the whole matter; he had said (v. 1), Let not your heart be troubled, and here he repeats it as that for which he had now given sufficient reason.

John 14:28-31

Christ's Consolatory Discourse.

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 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. ³⁰ Hereafter I will not talk much 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.

Christ here gives his disciples another reason why their hearts should not be troubled for his going away; and that is, because his heart was not. And here he tells them what it was that enabled him to endure the cross and despise the shame, that they might look unto him, and run with patience. He comforted himself,

I. That, though he went away, he should come again: "You have heard how I have said, and now I say it again, I go away, and come again." Note, What we have heard of the doctrine of Christ, especially concerning his second coming, we have need to be told again and again. When we are under the power of any transport of passion, grief, or fear, or care, we forget that Christ will come again. See Phil. 4:5. Christ encouraged himself with this, in his sufferings and death, that he should come again, and the same should comfort us in our departure at death; we go away to come again; the leave we take of our friends at that parting is only a good night, not a final farewell. See 1 Thess. 4:13, 14.

II. That he went to his Father: "If you loved me, as by your sorrow you say you do, you would rejoice instead of mourning, because, though I leave you, yet I said, I go unto the Father, not only mine, but yours, which will be my advancement and your advantage; for my Father is greater than I." Observe here,

1. It is matter of joy to Christ's disciples that he is gone to the Father, to take possession for orphans, and make intercession for transgressors. His departure had a bright side as well as a dark side. Therefore he sent this message after his resurrection (ch. 20:17), I ascend to my Father and your Father, as most comfortable.

2. The reason of this is, because the Father is greater than he, which, if it be a proper proof of that for which it is alleged (as no doubt it is), must be understood thus, that his state with his Father would be much more excellent and glorious than his present state; his returning to his Father (so Dr. Hammond) would be the advancing of him to a much higher condition than that which he was now in. Or thus, His going to the Father himself, and bringing all his followers to him there, was the ultimate end of his undertaking, and therefore greater than the means. Thus Christ raises the thoughts and expectations of his disciples to something greater than that in which now they thought all their happiness bound up. The kingdom of the Father, wherein he shall be all in all, will be greater than the mediatorial kingdom.

3. The disciples of Christ should show that they love him by their rejoicing in the glories of his exaltation, rather than by lamenting the sorrows of his humiliation, and rejoicing that he is gone to his Father, where he would be, and where we shall be shortly with him. Many that love Christ, let their love run out in a wrong channel; they think if they love him they must be continually in pain because of him; whereas those that love him should dwell at ease in him, should rejoice in Christ Jesus.

III. That his going away, compared with the prophecies which went before of it, would be a means of confirming the faith of his disciples (v. 29): "I have told you before it come to pass that I must die and rise again, and ascend to the Father, and send the Comforter, that, when it is come to pass, you might believe." See this reason, ch. 13:19; 16:4. Christ told his disciples of his death, though he knew it would both puzzle them and grieve them, because it would afterwards redound to the confirmation of their faith in two things: –

1. That he who foretold these things had a divine prescience, and knew beforehand what day would bring forth. When St. Paul was going to Jerusalem, he knew not the things that did abide him there, but Christ did.

2. That the things foretold were according to the divine purpose and designation, not sudden resolves, but the counterparts of an eternal counsel. Let them therefore not be troubled at that which would be for the confirmation of their faith, and so would redound to their real benefit; for the trial of our faith is very precious, though it cost us present heaviness, through manifold temptations, 1 Pet. 1:6.

IV. That he was sure of a victory over Satan, with whom he knew he was to have a struggle in his departure (v. 30): "Henceforth I will not talk much with you, having not much to say, but what may be adjourned to the pouring out of the Spirit." He had a great deal of good talk with them after this (ch. 15 and 16), but, in comparison with what he had said, it was not much. His time was now short, and he therefore spoke largely to them now, because the opportunity would soon be over. Note, We should always endeavour to talk to the purpose, because perhaps we may not have time to talk much. We know not how soon our breath may be stopped, and therefore should be always breathing something that is good. When we come to be sick and die, perhaps we may not be capable of talking much to those about us; and therefore what good counsel we have to give them, let us give it while we are in health. One reason why he would not talk much with them was because he had now other work to apply himself to: The prince of this world comes. He called the devil the prince of this world, ch. 12:31. The disciples dreamed of their Master being the prince of this world, and they worldly princes under him. But Christ tells them that the prince of this world was his enemy, and so were the princes of this world, that were actuated and ruled by him, 1 Cor. 2:8. But he has nothing in me. Observe here,

1. The prospect Christ had of an approaching conflict, not only with men, but with the powers of darkness. The devil had set upon him with his temptations (Matt. 4), had offered him the kingdoms of this world, if he would hold them as tributary to him, with an eye to which Christ calls him, in disdain, the prince of this world. Then the devil departed from him for a season; "But now," says Christ, "I see him rallying again, preparing to make a furious onset, and so to gain by terrors that which he could not gain by allurements;" to frighten from his undertaking, when he could not entice from it. Note, The foresight of a temptation gives us great advantage in our resistance of it; for, being fore-warned, we should be fore-armed. While we are here, we may see Satan continually coming against us, and ought therefore to be always upon our guard.

2. The assurance he had of good success in the conflict: He hath nothing in me, ouk echei ouden – He hath nothing at all. (1.) There was no guilt in Christ to give authority to the prince of this world in his terrors. The devil is said to have the power of death (Heb. 2:14); the Jews called him the angel of death, as an executioner. Now Christ having done no evil, Satan had no legal power against him, and therefore, though he prevailed to crucify him, he could not prevail to terrify him; though he hurried him to death, yet not to despair. When Satan comes to disquiet us, he has something in us to perplex us with, for we have all sinned; but, when he would disturb Christ, he found no occasion against him. (2.) There was no corruption in Christ, to give advantage to the prince of this world in his temptations. He could not crush his undertaking by drawing him to sin, because there was nothing sinful in him, nothing irregular for his temptations to fasten upon, no tinder for him to strike fire into; such was the spotless purity of his nature that he was above the possibility of sinning. The more Satan's interest in us is crushed and decays, the more comfortably may we expect sufferings and death.

V. That his departure was in compliance with, and obedience to, his Father. Satan could not force his life from him, and yet he would die: that the world may know that I love the Father, v. 31. We may take this,

1. As confirming what he had often said, that his undertaking, as Mediator, was a demonstration to the world, (1.) Of his compliance with the Father; hereby it appeared that he loved the Father. As it was an evidence of his love to man that he died for his salvation, so it was of his love to God that he died for his glory and the accomplishing of his purposes. Let the world know that between the Father and the Son there is not love lost. As the Father loved the Son, and gave all things into his hands; so the Son loved the Father, and gave his spirit into his hand. (2.) Of his obedience to his Father: "As the Father gave me commandment, even so I did – did the thing commanded me in the manner commanded." Note, The best evidence of our love to the Father is our doing as he hath given us commandment. As Christ loved the Father, and obeyed him, even to the death, so we must love Christ, and obey him. Christ's eye to the Father's commandment, obliging him to suffer and die, bore him up with cheerfulness, and overcame the reluctancies of nature; this took off the offence of the cross, that what he did was by order from the Father. The command of God is sufficient to bear us out in that which is most disputed by others, and therefore should be sufficient to bear us up in that which is most difficult to ourselves: This is the will of him that made me, that sent me.

2. As concluding what he had now said; having brought it to this, here he leaves it: that the world may know that I love the Father. You shall see how cheerfully I can meet the appointed cross: "Arise, let us go hence to the garden;" so some; or, to Jerusalem. When we talk of troubles at a distance, it is easy to say, Lord, I will follow thee whithersoever thou goest; but when it comes to the pinch, when an unavoidable cross lies in the way of duty, then to say, "Arise, let us go to meet it," instead of going out of our way to miss it, this lets the world know that we love the Father. If this discourse was at the close of the passover-supper, it should seem that at these words he arose from the table, and retired into the drawing-room, where he might the more freely carry on the discourse with his disciples in the following chapters, and pray with them. Dr. Goodwin's remark upon this is, that Christ mentioning the great motive of his sufferings, his Father's commandment, was in all haste to go forth to suffer and die, was afraid of slipping the time of Judas's meeting him: Arise, says he, let us go hence but he looks upon the glass, as it were, sees it not quite out, and therefore sits down again, and preaches another sermon. Now, (1.) In these words he gives his disciples an encouragement to follow him. He does not say, I must go; but, Let us go. He calls them out to no hardships but what he himself goes before them in as their leader. They had promised they would not desert him: "Come," says he, "let us go then; let us see how you will make the words good." (2.) He gives them an example, teaching them at all times, especially in suffering times, to sit loose to all things here below, and often to think and speak of leaving them. Though we sit easy, and in the midst of the delights of an agreeable conversation, yet we must not think of being here always: Arise, let us go hence. If it was at the close of the paschal and eucharistical supper, it teaches us that the solemnities of our communion with God are not to be constant in this world. When we sit down under Christ's shadow with delight, and say, It is good to be here; yet we must think of rising and going hence; going down from the mount.

John 15

It is generally agreed that Christ's discourse in this and the next chapter was at the close of the last supper, the night in which he was betrayed, and it is a continued discourse, not interrupted as that in the foregoing chapter was; and what he chooses to discourse of is very pertinent to the present sad occasion of a farewell sermon. Now that he was about to leave them,

I. They would be tempted to leave him, and return to Moses again; and therefore he tells them how necessary it was that they should by faith adhere to him and abide in him.

II. They would be tempted to grow strange one to another; and therefore he presses it upon them to love one another, and to keep up that communion when he was gone which had hitherto been their comfort.

III. They would be tempted to shrink from their apostleship when they met with hardships; and therefore he prepared them to bear the shock of the world's ill will. There are four words to which his discourse in this chapter may be reduced;

1. Fruit, ver. 1 -8.

2. Love, ver. 9 -17.

3. Hatred, ver. 18 -25.

4. The Comforter, ver. 26, 27.

John 15:1-8

Christ the True Vine.

¹ I am the true vine, and my Father is the husbandman. ² Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. ³ Now ye are clean through the word which I have spoken unto you. ⁴ Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. ⁵ I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. ⁶ If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. ⁷ If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. ⁸ Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.

Here Christ discourses concerning the fruit, the fruits of the Spirit, which his disciples were to bring forth, under the similitude of a vine. Observe here,

I. The doctrine of this similitude; what notion we ought to have of it.

1. That Jesus Christ is the vine, the true vine. It is an instance of the humility of Christ that he is pleased to speak of himself under low and humble comparisons. He that is the Sun of righteousness, and the bright and morning Star, compares himself to a vine. The church, which is Christ mystical, is a vine (Ps. 80:8), so is Christ, who is the church seminal. Christ and his church are thus set forth. (1.) He is the vine, planted in the vineyard, and not a spontaneous product; planted in the earth, for his is the Word made flesh. The vine has an unsightly unpromising outside; and Christ had no form nor comeliness, Isa. 53:2. The vine is a spreading plant, and Christ will be known as salvation to the ends of the earth. The fruit of the vine honours God and cheers man (Judg. 9:13), so does the fruit of Christ's mediation; it is better than gold, Prov. 8:19. (2.) He is the true vine, as truth is opposed to pretence and counterfeit; he is really a fruitful plant, a plant of renown. He is not like that wild vine which deceived those who gathered of it (2 Kings 4:39), but a true vine. Unfruitful trees are said to lie (Hab. 3:17. marg.), but Christ is a vine that will not deceive. Whatever excellency there is in any creature, serviceable to man, it is but a shadow of that grace which is in Christ for his people's good. He is that true vine typified by Judah's vine, which enriched him with the blood of the grape (Gen. 49:11), by Joseph's vine, the branches of which ran over the wall (Gen. 49:22), by Israel's vine, under which he dwelt safely, 1 Kings 4:25.

2. That believers are branches of this vine, which supposes that Christ is the root of the vine. The root is unseen, and our life is hid with Christ; the root bears the tree (Rom. 11:18), diffuses sap to it, and is all in all to its flourishing and fruitfulness; and in Christ are all supports and supplies. The branches of the vine are many, some on one side of the house or wall, others on the other side; yet, meeting in the root, are all but one vine; thus all good Christians, though in place and opinion distant from each other, yet meet in Christ, the centre of their unity. Believers, like the branches of the vine, are weak, and insufficient to stand of themselves, but as they are borne up. See Ezek. 15:2.

3. That the Father is the husbandman, georgos – the land-worker. Though the earth is the Lord's, it yields him no fruit unless he work it. God has not only a propriety in, but a care of, the vine and all the branches. He hath planted, and watered, and gives the increase; for we are God's husbandry, 1 Cor. 3:9. See Isa. 5:1, 2; 27:2, 3. He had an eye upon Christ, the root, and upheld him, and made him to flourish out of a dry ground. He has an eye upon all the branches, and prunes them, and watches over them, that nothing hurt them. Never was any husbandman so wise, so watchful, about his vineyard, as God is about his church, which therefore must needs prosper.

II. The duty taught us by this similitude, which is to bring forth fruit, and, in order to this, to abide in Christ.

1. We must be fruitful. From a vine we look for grapes (Isa. 5:2), and from a Christian we look for Christianity; this is the fruit, a Christian temper and disposition, a Christian life and conversation, Christian devotions and Christian designs. We must honour God, and do good, and exemplify the purity and power of the religion we profess; and this is bearing fruit. The disciples here must be fruitful, as Christians, in all the fruits of righteousness, and as apostles, in diffusing the savour of the knowledge of Christ. To persuade them to this, he urges,

(1.) The doom of the unfruitful (v. 2): They are taken away. [1.] It is here intimated that there are many who pass for branches in Christ who yet do not bear fruit. Were they really united to Christ by faith, they would bear fruit; but being only tied to him by the thread of an outward profession, though they seem to be branches, they will soon be seen to be dry ones. Unfruitful professors are unfaithful professors; professors, and no more. It might be read, Every branch that beareth not fruit in me, and it comes much to one; for those that do not bear fruit in Christ, and in his Spirit and grace, are as if they bore no fruit at all, Hos. 10:1. [2.] It is here threatened that they shall be taken away, in justice to them and in kindness to the rest of the branches. From him that has not real union with Christ, and fruit produced thereby, shall be taken away even that which he seemed to have, Luke 8:18. Some think this refers primarily to Judas.

(2.) The promise made to the fruitful: He purgeth them, that they may bring forth more fruit. Note, [1.] Further fruitfulness is the blessed reward of forward fruitfulness. The first blessing was, Be fruitful; and it is still a great blessing. [2.] Even fruitful branches, in order to their further fruitfulness, have need of purging or pruning; kathairei – he taketh away that which is superfluous and luxuriant, which hinders its growth and fruitfulness. The best have that in them which is peccant, aliquid amputandum – something which should be taken away; some notions, passions, or humours, that want to be purged away, which Christ has promised to do by his word, and Spirit, and providence; and these shall be taken off by degrees in the proper season. [3.] The purging of fruitful branches, in order to their greater fruitfulness, is the care and work of the great husbandman, for his own glory.

(3.) The benefits which believers have by the doctrine of Christ, the power of which they should labour to exemplify in a fruitful conversation: Now you are clean, v. 3. [1.] Their society was clean, now that Judas was expelled by that word of Christ, What thou doest, do quickly; and till they were got clear of him they were not all clean. The word of Christ is a distinguishing word, and separates between the precious and the vile; it will purify the church of the first-born in the great dividing day. [2.] They were each of them clean, that is, sanctified, by the truth of Christ (ch. 17:17); that faith by which they received the word of Christ purified their hearts, Acts 15:9. The Spirit of grace by the word refined them from the dross of the world and the flesh, and purged out of them the leaven of the scribes and Pharisees, from which, when they saw their inveterate rage and enmity against their Master, they were now pretty well cleansed. Apply it to all believers. The word of Christ is spoken to them; there is a cleansing virtue in that word, as it works grace, and works out corruption. It cleanses as fire cleanses the gold from its dross, and as physic cleanses the body from its disease. We then evidence that we are cleansed by the word when we bring forth fruit unto holiness. Perhaps here is an allusion to the law concerning vineyards in Canaan; the fruit of them was as unclean, and uncircumcised, the first three years after it was planted, and the fourth year it was to be holiness of praise unto the Lord; and then it was clean, Lev. 19:23, 24. The disciples had now been three years under Christ's instruction; and now you are clean.

(4.) The glory that will redound to God by our fruitfulness, with the comfort and honour that will come to ourselves by it, v. 8. If we bear much fruit, [1.] Herein our Father will be glorified. The fruitfulness of the apostles, as such, in the diligent discharge of their office, would be to the glory of God in the conversion of souls, and the offering of them up to him, Rom. 15:9, 16. The fruitfulness of all Christians, in a lower or narrower sphere, is to the glory of God. By the eminent good works of Christians many are brought to glorify our Father who is in heaven. [2.] So shall we be Christ's disciples indeed, approving ourselves so, and making it to appear that we are really what we call ourselves. So shall we both evidence our discipleship and adorn it, and be to our Master for a name and a praise, and a glory, that is, disciples indeed, Jer. 13:11. So shall we be owned by our Master in the great day, and have the reward of disciples, a share in the joy of our Lord. And the more fruit we bring forth, the more we abound in that which is good, the more he is glorified.

2. In order to our fruitfulness, we must abide in Christ, must keep up our union with him by faith, and do all we do in religion in the virtue of that union. Here is,

(1.) The duty enjoined (v. 4): Abide in me, and I in you. Note, It is the great concern of all Christ's disciples constantly to keep up a dependence upon Christ and communion with him, habitually to adhere to him, and actually to derive supplies from him. Those that are come to Christ must abide in him: "Abide in me, by faith; and I in you, by my Spirit; abide in me, and then fear not but I will abide in you;" for the communion between Christ and believers never fails on his side. We must abide in Christ's word by a regard to it, and it in us as a light to our feet. We must abide in Christ's merit as our righteousness and plea, and it in us as our support and comfort. The knot of the branch abides in the vine, and the sap of the vine abides in the branch, and so there is a constant communication between them.

(2.) The necessity of our abiding in Christ, in order to our fruitfulness (v. 4, 5): "You cannot bring forth fruit, except you abide in me; but, if you do, you bring forth much fruit; for, in short, without me, or separate from me, you can do nothing." So necessary is it to our comfort and happiness that we be fruitful, that the best argument to engage us to abide in Christ is, that otherwise we cannot be fruitful. [1.] Abiding in Christ is necessary in order to our doing much good. He that is constant in the exercise of faith in Christ and love to him, that lives upon his promises and is led by his Spirit, bringeth forth much fruit, he is very serviceable to God's glory, and his own account in the great day. Note, Union with Christ is a noble principle, productive of all good. A life of faith in the Son of God is incomparably the most excellent life a man can live in this world; it is regular and even, pure and heavenly; it is useful and comfortable, and all that answers the end of life. [2.] It is necessary to our doing any good. It is not only a means of cultivating ad increasing what good there is already in us, but it is the root and spring of all good: "Without me you can do nothing: not only no great thing, heal the sick, or raise the dead, but nothing." Note, We have as necessary and constant a dependence upon the grace of the Mediator for all the actions of the spiritual and divine life as we have upon the providence of the Creator for all the actions of the natural life; for, as to both, it is in the divine power that we live, move, and have our being. Abstracted from the merit of Christ, we can do nothing towards our justification; and from the Spirit of Christ nothing towards our sanctification. Without Christ we can do nothing aright, nothing that will be fruit pleasing to God or profitable to ourselves, 2 Cor. 3:5. We depend upon Christ, not only as the vine upon the wall, for support; but, as the branch on the root, for sap.

(3.) The fatal consequences of forsaking Christ (v. 6): If any man abide not in me, he is cast forth as a branch. This is a description of the fearful state of hypocrites that are not in Christ, and of apostates that abide not in Christ. [1.] They are cast forth as dry and withered branches, which are plucked off because they cumber the tree. It is just that those should have no benefit by Christ who think they have no need of him; and that those who reject him should be rejected by him. Those that abide not in Christ shall be abandoned by him; they are left to themselves, to fall into scandalous sin, and then are justly cast out of the communion of the faithful. [2.] They are withered, as a branch broken off from the tree. Those that abide not in Christ, though they may flourish awhile in a plausible, at least a passable profession, yet in a little time wither and come to nothing. Their parts and gifts wither; their zeal and devotion wither; their credit and reputation wither; their hopes and comforts wither, Job 8:11 -13. Note, Those that bear no fruit, after while will bear no leaves. How soon is that fig-tree withered away which Christ has cursed! [3.] Men gather them. Satan's agents and emissaries pick them up, and make an easy prey of them. Those that fall off from Christ presently fall in with sinners; and the sheep that wander from Christ's fold, the devil stands ready to seize them for himself. When the Spirit of the Lord had departed from Saul, an evil spirit possessed him. [4.] They cast them into the fire, that is, they are cast into the fire; and those who seduce them and draw them to sin do in effect cast them there; for they make them children of hell. Fire is the fittest place for withered branches, for they are good for nothing else, Ezek. 15:2 -4. [5.] They are burned; this follows of course, but it is here added very emphatically, and makes the threatening very terrible. They will not be consumed in a moment, like thorns under a pot (Eccl. 7:6), but kaietai, they are burning for ever in a fire, which not only cannot be quenched, but will never spend itself. This comes of quitting Christ, this is the end of barren trees. Apostates are twice dead (Jude 12), and when it is said, They are cast into the fire and are burned, it speaks as if they were twice damned. Some apply men's gathering them to the ministry of the angels in the great day, when they shall gather out of Christ's kingdom all things that offend, and shall bundle the tares for the fire.

(4.) The blessed privilege which those have that abide in Christ (v. 7): If my words abide in you, you shall ask what you will of my Father in my name, and it shall be done. See here, [1.] How our union with Christ is maintained – by the word: If you abide in me; he had said before, and I in you; here he explains himself, and my words abide in you; for it is in the word that Christ is set before us, and offered to us, Rom. 10:6 -8. It is in the word that we receive and embrace him; and so where the word of Christ dwells richly there Christ dwells. If the word be our constant guide and monitor, if it be in us as at home, then we abide in Christ, and he in us. [2.] How our communion with Christ is maintained – by prayer: You shall ask what you will, and it shall be done to you. And what can we desire more than to have what we will for the asking? Note, Those that abide in Christ as their heart's delight shall have, through Christ, their heart's desire. If we have Christ, we shall want nothing that is good for us. Two things are implied in this promise: – First, That if we abide in Christ, and his word in us, we shall not ask any thing but what is proper to be done for us. The promises abiding in us lie ready to be turned into prayers; and the prayers so regulated cannot but speed. Secondly, That if we abide in Christ and his word we shall have such an interest in God's favour and Christ's mediation that we shall have an answer of peace to all our prayers.

John 15:9-17

Christ's Love to His 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; even as I have kept my Father's commandments, and abide in his love. ¹¹ These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. ¹² This is my commandment, That ye love one another, as I have loved you. ¹³ Greater love hath no man than this, that a man lay down his life for his friends. ¹⁴ Ye are my friends, if ye do whatsoever I command you. ¹⁵ Henceforth I call you not servants; 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. ¹⁶ Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. ¹⁷ These things I command you, that ye love one another.

Christ, who is love itself, is here discoursing concerning love, a fourfold love.

I. Concerning the Father's love to him; and concerning this he here tells us,

1. That the Father did love him (v. 9): As the Father hath loved me. He loved him as Mediator: This is my beloved Son. He was the Son of his love. He loved him, and gave all things into his hand; and yet so loved the world as to deliver him up for us all. When Christ was entering upon his sufferings he comforted himself with this, that his Father loved him. Those whom God loves as a Father may despise the hatred of all the world.

2. That he abode in his Father's love, v. 10. He continually loved his Father, and was beloved of him. Even when he was made sin and a curse for us, and it pleased the Lord to bruise him, yet he abode in his Father's love. See Ps. 89:33. Because he continued to love his Father, he went cheerfully through his sufferings, and therefore his Father continued to love him.

3. That therefore he abode in his Father's love because he kept his Father's law: I have kept my Father's commandments, as Mediator, and so abide in his love. Hereby he showed that he continued to love his Father, that he went on, and went through, with his undertaking, and therefore the Father continued to love him. His soul delighted in him, because he did not fail, nor was discouraged, Isa. 42:1 -4. We having broken the law of creation, and thereby thrown ourselves out of the love of God; Christ satisfied for us by obeying the law of redemption, and so he abode in his love, and restored us to it.

II. Concerning his own love to his disciples. Though he leaves them, he loves them. And observe here,

1. The pattern of this love: As the Father has loved me, so have I loved you. A strange expression of the condescending grace of Christ! As the Father loved him, who was most worthy, he loved them, who were most unworthy. The Father loved him as his Son, and he loves them as his children. The Father gave all things into his hand; so, with himself, he freely giveth us all things. The Father loved him as Mediator, as head of the church, and the great trustee of divine grace and favour, which he had not for himself only, but for the benefit of those for whom he was entrusted; and, says he, "I have been a faithful trustee. As the Father has committed his love to me, so I transmit it to you." Therefore the Father was well pleased with him, that he might be well pleased with us in him; and loved him, that in him, as beloved, he might make us accepted, Eph. 1:6.

2. The proofs and products of this love, which are four: –

(1.) Christ loved his disciples, for he laid down his life for them (v. 13): Greater proof of love hath no man to show than this, to lay down his life for his friend. And this is the love wherewith Christ hath loved us, he is our antipsychos – bail for us, body for body, life for life, though he knew our insolvency, and foresaw how much the engagement would cost him. Observe here, [1.] The extent of the love of the children of men to one another. The highest proof of it is laying down one's life for a friend, to save his life, and perhaps there have been some such heroic achievements of love, more than plucking out one's own eyes, Gal. 4:15. If all that a man has he will give for his life, he that gives this for his friend gives all, and can give no more; this may sometimes be our duty, 1 John 3:16. Paul was ambitious of the honour (Phil. 2:17); and for a good man some will even dare to die, Rom. 5:7. It is love in the highest degree, which is strong as death. [2.] The excellency of the love of Christ beyond all other love. He has not only equaled, but exceeded, the most illustrious lovers. Others have laid down their lives, content that they should be taken from them; but Christ gave up his, was not merely passive, but made it his own act and deed. The life which others have laid down has been but of equal value with the life for which it was laid down, and perhaps less valuable; but Christ is infinitely more worth than ten thousand of us. Others have thus laid down their lives for their friends, but Christ laid down his for us when we were enemies, Rom. 5:8, 10. Plusquam ferrea aut lapidea corda esse oportet, quæ non emolliet tam incomparabilis divini amoris suavitas – Those hearts must be harder than iron or stone which are not softened by such incomparable sweetness of divine love. – Calvin.

(2.) Christ loved his disciples, for he took them into a covenant of friendship with himself, v. 14, 15. "If you approve yourselves by your obedience my disciples indeed, you are my friends, and shall be treated as friends." Note, The followers of Christ are the friends of Christ, and he is graciously pleased to call and account them so. Those that do the duty of his servants are admitted and advanced to the dignity of his friends. David had one servant in his court, and Solomon one in his, that was in a particular manner the king's friend (2 Sam. 15:37; 1 Kings 4:5); but this honour have all Christ's servants. We may in some particular instance befriend a stranger; but we espouse all the interests of a friend, and concern ourselves in all his cares: thus Christ takes believers to be his friends. He visits them and converses with them as his friends, bears with them and makes the best of them, is afflicted in their afflictions, and takes pleasure in their prosperity; he pleads for them in heaven and takes care of all their interests there. Have friends but one soul? He that is joined to the Lord is one spirit, 1 Cor. 6:17. Though they often show themselves unfriendly, he is a friend that loves at all times. Observe how endearingly this is expressed here. [1.] He will not call them servants, though they call him Master and Lord. Those that would be like Christ in humility must not take a pride in insisting upon all occasions on their authority and superiority, but remember that their servants are their fellow-servants. But, [2.] He will call them his friends; he will not only love them, but will let them know it; for in his tongue is the law of kindness. After his resurrection he seems to speak with more affectionate tenderness of and to his disciples than before. Go to my brethren, ch. 20:17. Children, have you any meat? ch. 21:5. But observe, though Christ called them his friends, they called themselves his servants: Peter, a servant of Christ (1 Pet. 1:1), and so James, ch. 1:1. The more honour Christ puts upon us, the more honour we should study to do him; the higher in his eyes, the lower in our own.

(3.) Christ loved his disciples, for he was very free in communicating his mind to them (v. 15): "Henceforth you shall not be kept so much in the dark as you have been, like servants that are only told their present work; but, when the Spirit is poured out, you shall know your Master's designs as friends. All things that I have heard of my Father I have declared unto you." As to the secret will of God, there are many things which we must be content not to know; but, as to the revealed will of God, Jesus Christ has faithfully handed to us what he received of the Father, ch. 1:18; Matt. 11:27. The great things relating to man's redemption Christ declared to his disciples, that they might declare them to others; they were the men of his counsel, Matt. 13:11.

(4.) Christ loved his disciples, for he chose and ordained them to be the prime instruments of his glory and honour in the world (v. 16): I have chosen you, and ordained you, His love to them appeared,

[1.] In their election, their election to their apostleship (ch. 6:70): I have chosen you twelve. It did not begin on their side: You have not chosen me, but I first chose you. Why were they admitted to such an intimacy with him, employed in such an embassy for him, and endued with such power from on high? It was not owing to their wisdom and goodness in choosing him for their Master, but to his favour and grace in choosing them for his disciples. It is fit that Christ should have the choosing of his own ministers; still he does it by his providence and Spirit. Though ministers make that holy calling their own choice, Christ's choice is prior to theirs and directs and determines it. Of all that are chosen to grace and glory it may be said, They have not chosen Christ, but he had chosen them, Deut. 7:7, 8.

[2.] In their ordination: I have ordained you; hetheka hymas – "I have put you into the ministry (1 Tim. 1:12), put you into commission." By this it appeared that he took them for his friends when he crowned their heads with such an honour, and filled their hands with such a trust. It was a mighty confidence he reposed in them, when he made them his ambassadors to negotiate the affairs of his kingdom in this lower world, and the prime ministers of state in the administration of it. The treasure of the gospel was committed to them, First, That it might be propagated: that you should go, hina hymeis hypagete – "that you should go as under a yoke or burden, for the ministry is a work, and you that go about it must resolve to undergo a great deal; that you may go from place to place all the world over, and bring forth fruit." They were ordained, not to sit still, but to go about, to be diligent in their work, and to lay out themselves unweariedly in doing good. They were ordained, not to beat the air, but to be instrumental in God's hand for the bringing of nations into obedience to Christ, Rom. 1:13. Note, Those whom Christ ordains should and shall be fruitful; should labour, and shall not labour in vain. Secondly, That it might be perpetuated; that the fruit may remain, that the good effect of their labours may continue in the world from generation to generation, to the end of time. The church of Christ was not to be a short-lived thing, as many of the sects of the philosophers, that were a nine days' wonder; it did not come up in a night, nor should it perish in a night, but be as the days of heaven. The sermons and writings of the apostles are transmitted to us, and we at this day are built upon that foundation, ever since the Christian church was first founded by the ministry of the apostles and seventy disciples; as one generation of ministers and Christians has passed away, still another has come. By virtue of that great charter (Matt. 28:19), Christ has a church in the world, which, as our lawyers say of bodies corporate, does not die, but lives in a succession; and thus their fruit remains to this day, and shall do while the earth remains.

[3.] His love to them appeared in the interest they had at the throne of grace: Whatsoever you shall ask of my Father, in my name, he will give it you. Probably this refers in the first place to the power of working miracles which the apostles were clothed with, which was to be drawn out by prayer. "Whatever gifts are necessary to the furtherance of your labours, whatever help from heaven you have occasion for at any time, it is but ask and have." Three things are here hinted to us for our encouragement in prayer, and very encouraging they are. First, That we have a God to go to who is a Father; Christ here calls him the Father, both mine and yours; and the Spirit in the word and in the heart teaches us to cry, Abba, Father. Secondly, That we come in a good name. Whatever errand we come upon to the throne of grace according to God's will, we may with a humble boldness mention Christ's name in it, and plead that we are related to him, and he is concerned for us. Thirdly, That an answer of peace is promised us. What you come for shall be given you. This great promise made to that great duty keeps up a comfortable and gainful intercourse between heaven and earth.

III. Concerning the disciples' love to Christ, enjoined in consideration of the great love wherewith he had loved them. Three things he exhorts them to: –

1. To continue in his love, v. 9. "Continue in your love to me, and in mine to you." Both may be taken in. We must place our happiness in the continuance of Christ's love to us, and make it our business to give continued proofs of our love to Christ, that nothing may tempt us to withdraw from him, or provoke him to withdraw from us. Note, All that love Christ should continue in their love to him, that is, be always loving him, and taking all occasions to show it, and love to the end. The disciples were to go out upon service for Christ, in which they would meet with many troubles; but, says Christ, "Continue in my love. Keep up your love to me, and then all the troubles you meet with will be easy; love made seven years' hard service easy to Jacob. Let not the troubles you meet with for Christ's sake quench your love to Christ, but rather quicken it.

2. To let his joy remain in them, and fill them, v. 11. This he designed in those precepts and promises given them.

(1.) That his joy might remain in them. The words are so placed, in the original, that they may be read either, [1.] That my joy in you may remain. If they bring forth much fruit, and continue in his love, he will continue to rejoice in them as he had done. Note, Fruitful and faithful disciples are the joy of the Lord Jesus; he rests in his love to them, Zeph. 3:17. As there is a transport of joy in heaven in the conversion of sinners, so there is a remaining joy in the perseverance of saints. Or, [2.] That my joy, that is, your joy in me, may remain. It is the will of Christ that his disciples should constantly and continually rejoice in him, Phil. 4:4. The joy of the hypocrite is but for a moment, but the joy of those who abide in Christ's love is a continual feast. The word of the Lord enduring for ever, the joys that flow from it, and are founded on it, do so too.

(2.) That your joy might be full; not only that you might be full of joy, but that your joy in me and in my love may rise higher and higher, till it come to perfection, when you enter into the joy of your Lord." Note, [1.] Those and those only that have Christ's joy remaining in them have their joy full; worldly joys are empty, soon surfeit but never satisfy. It is only wisdom's joy that will fill the soul, Ps. 36:8. [2.] The design of Christ in his world is to fill the joy of his people; see 1 John 1:4. This and the other he hath said, that our joy might be fuller and fuller, and perfect at last.

3. To evidence their love to him by keeping his commandments: "If you keep my commandments, you shall abide in my love, v. 10. This will be an evidence of the fidelity and constancy of your love to me, and then you may be sure of the continuance of my love to you." Observe here, (1.) The promise "You shall abide in my love as in a dwelling place, at home in Christ's love; as in a resting place, at ease in Christ's love; as in a stronghold, safe in it. You shall abide in my love, you shall have grace and strength to persevere in loving me." If the same hand that first shed abroad the love of Christ in our hearts did not keep us in that love, we should not long abide in it, but, through the love of the world, should go out of love with Christ himself. (2.) The condition of the promise: If you keep my commandments. The disciples were to keep Christ's commandments, not only by a constant conformity to them themselves, but by a faithful delivery of them to others; they were to keep them as trustees, in whose hands that great depositum was lodged, for they were to teach all things that Christ had commanded, Matt. 28:20. This commandment they must keep without spot (1 Tim. 6:14), and thus they must show that they abide in his love.

To induce them to keep his commandments, he urges, [1.] His own example: As I have kept my Father's commandments, and abide in his love. Christ submitted to the law of mediation, and so preserved the honour and comfort of it, to teach us to submit to the laws of the Mediator, for we cannot otherwise preserve the honour and comfort of our relation to him. [2.] The necessity of it to their interest in him (v. 14): "You are my friends if you do whatsoever I command you and not otherwise." Note, First, Those only will be accounted Christ's faithful friends that approve themselves his obedient servants; for those that will not have him to reign over them shall be treated as his enemies. Idem velle et idem nolle ea demum vera est amicitia – Friendship involves a fellowship of aversions and attachments. – Sallust. Secondly, It is universal obedience to Christ that is the only acceptable obedience; to obey him in every thing that he commands us, not excepting, much less excepting against, any command.

IV. Concerning the disciples' love one to another, enjoined as an evidence of their love to Christ, and a grateful return for his love to them. We must keep his commandments, and this is his commandment, that we love one another, v. 12, and again, v. 17. No one duty of religion is more frequently inculcated, nor more pathetically urged upon us, by our Lord Jesus, than that of mutual love, and for good reason.

1. It is here recommended by Christ's pattern (v. 12): as I have loved you. Christ's love to us should direct and engage our love to each other; in this manner, and from this motive, we should love one another, as, and because, Christ has loved us. He here specifies some of the expressions of his love to them; he called them friends, communicated his mind to them, was ready to give them what they asked. Go you and do likewise.

2. It is required by his precept. He interposes his authority, has made it one of the statute-laws of his kingdom. Observe how differently it is expressed in these two verses, and both very emphatic. (1.) This is my commandment (v. 12), as if this were the most necessary of all the commandments. As under the law the prohibition of idolatry was the commandment more insisted on than any other, foreseeing the people's addictedness to that sin, so Christ, foreseeing the addictedness of the Christian church to uncharitableness, has laid most stress upon this precept. (2.) These things I command you, v. 17. He speaks as if he were about to give them many things in charge, and yet names this only, that you love one another; not only because this includes many duties, but because it will have a good influence upon all.

John 15:18-25

Hatred and Persecution Foretold.

¹⁸ If the world hate you, ye know that it hated me before it hated you. ¹⁹ If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. ²⁰ Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. ²¹ But all these things will they do unto you for my name's sake, because they know not him that sent me. ²² If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. ²³ He that hateth me hateth my Father also. ²⁴ If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. ²⁵ But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.

Here Christ discourses concerning hatred, which is the character and genius of the devil's kingdom, as love is of the kingdom of Christ. Observe here,

I. Who they are in whom this hatred is found – the world, the children of this world, as distinguished from the children of God; those who are in the interests of the god of this world, whose image they bear, and whose power they are subject to; all those, whether Jews or Gentiles, who would not come into the church of Christ, which he audibly called, and visibly separates from this evil world. The calling of these the world intimates,

1. Their number; there were a world of people that opposed Christ and Christianity. Lord, how were they increased that troubled the Son of David! I fear, if we should put it to the vote between Christ and Satan, Satan would out-poll us quite.

2. Their confederacy and combination; these numerous hosts are embodied, and are as one, Ps. 83:5. Jews and Gentiles, that could agree in nothing else, agreed to persecute Christ's minister.

3. Their spirit and disposition; they are men of the world (Ps. 17:13, 14), wholly devoted to this world and the things of it, and never thinking of another world. The people of God, though they are taught to hate the sins of sinners, yet not their persons, but to love and do good to all men. A malicious, spiteful, envious spirit, is not the spirit of Christ, but of the world.

II. Who are they against whom this hatred is levelled-against the disciples of Christ, against Christ himself, and against the Father.

1. The world hates the disciples of Christ: The world hateth you (v. 19); and he speaks of it as that which they must expect and count upon, v. 18, as 1 John 3:13.

(1.) Observe how this comes in here. [1.] Christ had expressed the great kindness he had for them as friends; but, lest they should be puffed up with this, there was given them, as there was to Paul, a thorn in the flesh, that is, as it is explained there, reproaches and persecutions for Christ's sake, 2 Cor. 12:7, 10. [2.] He had appointed them their work, but tells them what hardships they should meet with in it, that it might not be a surprise to them, and that they might prepare accordingly. [3.] He had charged them to love one another, and need enough they had to love one another, for the world would hate them; to be kind to one another, for they would have a great deal of unkindness and ill-will from those that were without. "Keep peace among yourselves, and this will fortify you against the world's quarrels with you." Those that are in the midst of enemies are concerned to hold together.

(2.) Observe what is here included.

[1.] The world's enmity against the followers of Christ: it hateth them. Note, Whom Christ blesseth the world curseth. The favourites and heirs of heaven have never been the darlings of this world, since the old enmity was put between the seed of the woman and of the serpent. Why did Cain hate Abel, but because his works were righteous? Esau hated Jacob because of the blessing; Joseph's brethren hated him because his father loved him; Saul hated David because the Lord was with him; Ahab hated Micaiah because of his prophecies; such are the causeless causes of the world's hatred.

[2.] The fruits of that enmity, two of which we have here, v. 20. First, They will persecute you, because they hate you, for hatred is a restless passion. It is the common lot of those who will live godly in Christ Jesus to suffer persecution, 2 Tim. 3:12. Christ foresaw what ill usage his ambassadors would meet with in the world, and yet, for the sake of those few that by their ministry were to be called out of the world, he sent them forth as sheep in the midst of wolves. Secondly, Another fruit of their enmity is implied, that they would reject their doctrine. When Christ says, If they have kept my sayings, they will keep yours, he means, They will keep yours, and regard yours, no more than they have regarded and kept mine. Note, The preachers of the gospel cannot but take the despising of their message to be the greatest injury that can be done to themselves; as it was a great affront to Jeremiah to say, Let us not give heed to any of his words, Jer. 18:18.

[3.] The causes of that enmity. The world will hate them,

First, Because they do not belong to it (v. 19): "If you were of the world, of its spirit, and in its interests, if you were carnal and worldly, the world would love you as its own; but, because you are called out of the world, it hates you, and ever will." Note,

1. We are not to wonder if those that are devoted to the world are caressed by it as its friends; most men bless the covetous, Ps. 10:3; 49:18.

2. Nor are we to wonder if those that are delivered from the world are maligned by it as its enemies; when Israel is rescued out of Egypt, the Egyptians will pursue them. Observe, The reason why Christ's disciples are not of the world is not because they have by their own wisdom and virtue distinguished themselves from the world, but because Christ hath chosen them out of it, to set them apart for himself; and this is the reason why the world hates them; for, (1.) The glory which by virtue of this choice they are designed for sets them above the world, and so makes them the objects of its envy. The saints shall judge the world, and the upright have dominion, and therefore they are hated. (2.) The grace which by virtue of this choice they are endued with sets them against the world; they swim against the stream of the world, and are not conformed to it; they witness against it, and are not conformed to it. This would support them under all the calamities which the world's hatred would bring upon them, that they were hated because they were the choice and the chosen ones of the Lord Jesus, and were not of the world. Now, [1.] This was no just cause for the world's hatred of them. If we do any thing to make ourselves hateful, we have reason to lament it; but, if men hate us for that for which they should love and value us, we have reason to pity them, but no reason to perplex ourselves. Nay, [2.] This was just cause for their own joy. He that is hated because he is rich and prospers cares not who has the vexation of it, while he has the satisfaction of it.

– Populus me sibilat, at mihi plaudo
Ipse domi –

– Let them hiss on, he cries,
While in my own opinion fully blessed.

Timon in Hor.

Much more may those hug themselves whom the world hates, but whom Christ loves.

Secondly, "Another cause of the world's hating you will be because you do belong to Christ (v. 21): For my name's sake." Here is the core of the controversy; whatever is pretended, this is the ground of the quarrel, they hate Christ's disciples because they bear his name, and bear up his name in the world. Note,

1. It is the character of Christ's disciples that they stand up for his name. The name into which they were baptized is that which they will live and die by.

2. It has commonly been the lot of those that appear for Christ's name to suffer for so doing, to suffer many things, and hard things, all these things. It is matter of comfort to the greatest sufferers if they suffer for Christ's name's sake. If you be reproached for the name of Christ, happy are you (1 Pet. 4:14), happy indeed, considering not only the honour that is imprinted upon those sufferings (Acts 5:41), but the comfort that is infused into them, and especially the crown of glory which those sufferings lead to. If we suffer with Christ, and for Christ, we shall reign with him.

Thirdly, After all, it is the world's ignorance that is the true cause of its enmity to the disciples of Christ (v. 21): Because they know not him that sent me.

1. They know not God. If men had but a due acquaintance with the very first principles of natural religion, and did but know God, though they did not embrace Christianity, yet they could not hate and persecute it. Those have no knowledge who eat up God's people, Ps. 14:4.

2. They know not God as he that sent our Lord Jesus, and authorized him to be the great Mediator of the peace. We do not rightly know God if we do not know him in Christ, and those who persecute those whom he sends make it to appear that they know not that he was sent of God. See 1 Cor. 2:8.

2. The world hates Christ himself. And this is spoken of here for two ends: –

(1.) To mitigate the trouble of his followers, arising from the world's hatred, and to make it the less strange, and the less grievous (v. 18): You know that it hated me before you, proton hymon. We read it as signifying priority of time; he began in the bitter cup of suffering, and then left us to pledge him; but it may be read as expressing his superiority over them: "You know that it hated me, your first, your chief and captain, your leader and commander." [1.] If Christ, who excelled in goodness, and was perfectly innocent and universally beneficent, was hated, can we expect that any virtue or merit of ours should screen us from malice? [2.] If our Master, the founder of our religion, met with so much opposition in the planting of it, his servants and followers can look for no other in propagating and professing it. For this he refers them (v. 20) to his own word, at their admission into discipleship: Remember the word that I said unto you. It would help us to understand Christ's latter sayings to compare them with his former sayings. Nor would any thing contribute more to the making of us easy than remembering the words of Christ, which will expound his providences. Now in this word there is, First, A plain truth: The servant is not greater than his Lord. This he had said to them. Matt. 10:24. Christ is our Lord, and therefore we must diligently attend all his motions, and patiently acquiesce in all his disposals, for the servant is inferior to his lord. The plainest truths are sometimes the strongest arguments for the hardest duties; Elihu answers a multitude of Job's murmurings with this one self-evident truth, that God is greater than man, Job 33:12. So here is, Secondly, A proper inference drawn from it: "If they have persecuted men, as you have seen, and are likely to see much more, they will also persecute you; you may expect it and count upon it: for,"

1. "You will do the same that I have done to provoke them; you will reprove them for their sins, and call them to repentance, and give them strict rules of holy living, which they will not bear."

2. "You cannot do more than I have done to oblige them; after so great an instance, let none wonder if they suffer ill for doing well." He adds, "If they have kept my sayings, they will keep yours also; as there have been a few, and but a few, that have been wrought upon by my preaching, so there will be by yours a few, and but a few." Some give another sense of this, making eteresan to be put for pareteresan. "If they have lain in wait for my sayings, with a design to ensnare me, they will in like manner lie in wait to entangle you in your talk."

(2.) To aggravate the wickedness of this unbelieving world, and to discover its exceeding sinfulness; to hate and persecute the apostles was bad enough, but in them to hate and persecute Christ himself was much worse. The world is generally in an ill name in scripture, and nothing can put it into a worse name than this, that it hated Jesus Christ. There is a world of people that are haters of Christ. Two things he insists upon to aggravate the wickedness of those that hated him: –

[1.] That there was the greatest reason imaginable why they should love him; men's good words and good works usually recommend them; now as to Christ,

First, His words were such as merited their love (v. 22): "If I had not spoken unto them, to court their love, they had not had sin, their opposition had not amounted to a hatred of me, their sin had been comparatively no sin. But now that I have said so much to them to recommend myself to their best affections they have no pretence, no excuse for their sin." Observe here,

1. The advantage which those have that enjoy the gospel; Christ in it comes and speaks to them; he spoke in person to the men of that generation, and is still speaking to us by our Bibles and ministers, and as one that has the most unquestionable authority over us, and affection for us. Every word of his is pure, carries with it a commanding majesty, and yet a condescending tenderness, able, one would think, to charm the deafest adder.

2. The excuse which those have that enjoy not the gospel: "If I had not spoken to them, if they had ever heard of Christ and of salvation by him, they had not had sin." (1.) Not this kind of sin. They had not been chargeable with a contempt of Christ if he had not come and made a tender of his grace to them. As sin is not imputed where there is no law, so unbelief is not imputed where there is no gospel; and, where it is imputed, it is thus far the only damning sin, that, being a sin against the remedy, other sin would not damn if the guilt of them were not bound on with this. (2.) Not such a degree of sin. If they had not had the gospel among them, their other sins had not been so bad; for the times of ignorance God winked at, Luke 12:47, 48.

3. The aggravated guilt which those lie under to whom Christ has come and spoken in vain, whom he has called and invited in vain, with whom he has reasoned and pleaded in vain; They have no cloak for their sin; they are altogether inexcusable, and in the judgment day will be speechless, and will not have a word to say for themselves. Note, The clearer and fuller the discoveries are which are made to us of the grace and truth of Jesus Christ, the more is said to us that is convincing and endearing, the greater is our sin if we do not love him and believe in him. The word of Christ strips sin of its cloak, that it may appear sin.

Secondly, His works were such as merited their love, as well as his words (v. 24): "If I had not done among them, in their country, and before their eyes, such works as no other man ever did, they had not had sin; their unbelief and enmity had been excusable, and they might have had some colour to say that my word was not to be credited, if not otherwise confirmed;" but he produced satisfactory proofs of his divine mission, works which no other man did. Note,

1. As the Creator demonstrates his power and Godhead by his works (Rom. 1:20), so doth the Redeemer. His miracles, his mercies, works of wonder and works of grace, prove him sent of God, and sent on a kind errand.

2. Christ's works were such as no man ever did. No common person that had not a commission from heaven, and God with him, could work miracles, ch. 3:2. And no prophet ever wrought such miracles, so many, so illustrious. Moses and Elias wrought miracles as servants, by a derived power; but Christ, as a Son, by his own power. This was it that amazed the people, that with authority he commanded diseases and devils (Mark 1:27); they owned they never saw the like, Mark 2:12. They were all good works, works of mercy; and this seems especially intended here, for he is upbraiding them with this, that they hated him. One that was so universally useful, more than ever any man was, one would think, should have been universally beloved, and yet even he is hated.

3. The works of Christ enhance the guilt of sinners' infidelity and enmity to him, to the last degree of wickedness and absurdity. If they had only heard his words, and not seen his works, – if we had only his sermons upon record, and not his miracles, unbelief might have pleaded want of proof; but now it has no excuse. Nay, the rejecting of Christ, both by them and us, has in it the sin, not only of obstinate unbelief, but of base ingratitude. They saw Christ to be most amiable, and studious to do them a kindness; yet they hated him, and studied to do him mischief. And we see in his word that great love wherewith he loved us, and yet are not wrought upon by it.

[2.] That there was no reason at all why they should hate him. Some that at one time will say and do that which is recommending, yet at another time will say and do that which is provoking and disobliging; but our Lord Jesus not only did much to merit men's esteem and good-will, but never did any thing justly to incur their displeasure; this he pleads by quoting a scripture for it (v. 25): "This comes to pass, this unreasonable hatred of me, and of my disciples for my sake, that the word might be fulfilled which is written in their law" (that is, in the Old Testament, which is a law, and was received by them as a law), "They hated me without a cause;" this David speaks of himself as a type of Christ, Ps. 35:19; 69:4. Not, First, Those that hate Christ hate him without any just cause; enmity to Christ is unreasonable enmity. We think those deserve to be hated that are haughty and froward, but Christ is meek and lowly, compassionate and tender; those also that under colour of complaisance are malicious, envious, and revengeful, but Christ devoted himself to the service of those that used him, nay, and of those that abused him; toiled for others' ease, and impoverished himself to enrich us. Those we think hateful that are hurtful to kings and provinces, and disturbers of the public peace; but Christ, on the contrary, was the greatest blessing imaginable to his country, and yet was hated. He testified indeed that their works were evil, with a design to make them good, but to hate him for this cause was to hate him without cause. Secondly, Herein the scripture was fulfilled, and the antitype answered the type. Saul and his courtiers hated David without cause, for he had been serviceable to him with his harp, and with his sword; Absalom and his party hated him, though to him he had been an indulgent father, and to them a great benefactor. Thus was the Son of David hated, and hunted most unjustly. Those that hated Christ did not design there in to fulfil the scripture; but God, in permitting it, had that in his eye; and it confirms our faith in Christ as the Messiah that even this was foretold concerning him, and, being foretold, was accomplished in him. And we must not think it strange or hard if it have a further accomplishment in us. We are apt to justify our complaints of injuries done us with this, that they are causeless, whereas the more they are so the more they are like the sufferings of Christ, and may be the more easily borne.

3. In Christ the world hates God himself; this is twice said here (v. 23): He that hateth me, though he thinks his hatred goes no further, yet really he hates my Father also. And again, v. 24, They have seen and hated both me and my Father. Note, (1.) There are those that hate God, notwithstanding the beauty of his nature and the bounty of his providence; they are enraged at his justice, as the devils that believe it and tremble, are vexed at his dominion, and would gladly break his bands asunder. Those who cannot bring themselves to deny that there is a God, and yet wish there were none, they see and hate him. (2.) Hatred of Christ will be construed and adjudged hatred of God, for he is in his person his Father's express image, and in his office his great agent and ambassador. God will have all men to honour the Son as they honour the Father, and therefore what entertainment the Son has, that the Father has. Hence it is easy to infer that those who are enemies to the Christian religion, however they may cry up natural religion, are really enemies to all religion. Deists are in effect atheists, and those that ridicule the light of the gospel would, if they could, extinguish even natural light, and shake off all obligations of conscience and the fear of God. Let an unbelieving malignant world know that their enmity to the gospel of Christ will be looked upon in the great day as an enmity to the blessed God himself; and let all that suffer for righteousness' sake, according to the will of God, take comfort from this; if God himself be hated in them, and struck at through him, they need not be either ashamed of their cause or afraid of the issue.

John 15:26-27

The Comforter Announced.

²⁶ But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: ²⁷ And ye also shall bear witness, because ye have been with me from the beginning.

Christ having spoken of the great opposition which his gospel was likely to meet with in the world, and the hardships that would be put upon the preachers of it, lest any should fear that they and it would be run down by that violent torrent, he here intimates to all those that were well-wishers to his cause and interest what effectual provision was made for supporting it, both by the principal testimony of the Spirit (v. 26), and the subordinate testimony of the apostles (v. 27), and testimonies are the proper supports of truth.

I. It is here promised that the blessed Spirit shall maintain the cause of Christ in the world, notwithstanding the opposition it should meet with. Christ, when he was reviled, committed his injured cause to his Father, and did not lose by his silence, for the Comforter came, pleaded it powerfully, and carried it triumphantly. "When the Comforter or Advocate is come, who proceedeth from the Father, and whom I will send to supply the want of my bodily presence, he shall testify of me against those that hate me without cause." We have more in this verse concerning the Holy Ghost than in any one verse besides in the Bible; and, being baptized into his name, we are concerned to acquaint ourselves with him as far as he is revealed.

1. Here is an account of him in his essence, or subsistence rather. He is the Spirit of truth, who proceedeth from the Father. Here, (1.) He is spoken of as a distinct person; not a quality or property, but a person under the proper name of a Spirit, and proper title of the Spirit of truth, a title fitly given him where he is brought in testifying. (2.) As a divine person, that proceedeth from the Father, by out-goings that were of old, from everlasting. The spirit or breath of man, called the breath of life, proceeds from the man, and by it modified he delivers his mind, by it invigorated he sometimes exerts his strength to blow out what he would extinguish, and blow up what he would excite. Thus the blessed Spirit is the emanation of divine light, and the energy of divine power. The rays of the sun, by which it dispenses and diffuses its light, heat, and influence, proceed from the sun, and yet are one with it. The Nicene Creed says, The Spirit proceedeth from the Father and the Son, for he is called the Spirit of the Son, Gal. 4:6. And the Son is here said to send him. The Greek church chose rather to say, from the Father by the Son.

2. In his mission. (1.) He will come in a more plentiful effusion of his gifts, graces, and powers, than had ever yet been. Christ had been long the ho erchomenos – he that should come; now the blessed Spirit is so. (2.) I will send him to you from the Father. He had said (ch. 14:16), I will pray the Father, and he shall send you the Comforter, which bespeaks the Spirit to be the fruit of the intercession Christ makes within the veil: here he says, I will send him, which bespeaks him to be the fruit of his dominion within the veil. The Spirit was sent, [1.] By Christ as Mediator, now ascended on high to give gifts unto men, and all power being given to him. [2.] From the Father: "Not only from heaven, my Father's house" (the Spirit was given in a sound from heaven, Acts 2:2), "but according to my Father's will and appointment, and with his concurring power and authority." [3.] To the apostles to instruct them in their preaching, enable them for working, and carry them through their sufferings. He was given to them and their successors, both in Christianity and in the ministry; to them and their seed, and their seed's seed, according to that promise, Isa. 59:21.

3. In his office and operations, which are two: – (1.) One implied in the title given to him; he is the Comforter, or Advocate. An advocate for Christ, to maintain his cause against the world's infidelity, a comforter to the saints against the world's hatred. (2.) Another expressed: He shall testify of me. He is not only an advocate, but a witness for Jesus Christ; he is one of the three that bear record in heaven, and the first of the three that bear witness on earth. 1 John 5:7, 8. He instructed the apostles, and enabled them to work miracles; he indited the scriptures, which are the standing witnesses that testify of Christ, ch. 5:39. The power of the ministry is derived from the Spirit, for he qualifies ministers; and the power of Christianity too, for he sanctifies Christians, and in both testifies of Christ.

II. It is here promised that the apostles also, by the Spirit's assistance, should have the honour of being Christ's witnesses (v. 27): And you also shall bear witness of me, being competent witnesses, for you have been with me from the beginning of my ministry. Observe here,

1. That the apostles were appointed to be witnesses for Christ in the world. When he had said, The Spirit shall testify, he adds, And you also shall bear witness. Note, The Spirit's working is not to supersede, but to engage and encourage ours. Though the Spirit testify, ministers also must bear their testimony, and people attend to it; for the Spirit of grace witnesses and works by the means of grace. The apostles were the first witnesses that were called in the famous trial between Christ and the prince of this world, which issued in the ejectment of the intruder. This intimates, (1.) The work cut out for them; they were to attest the truth, the whole truth, and nothing but the truth, concerning Christ, for the recovering of his just right, and the maintaining of his crown and dignity. Though Christ's disciples fled when they should have been witnesses for him upon his trial before the high priest and Pilate, yet after the Spirit was poured out upon them they appeared courageous in vindication of the cause of Christ against the accusations it was loaded with. The truth of the Christian religion was to be proved very much by the evidence of matter of fact, especially Christ's resurrection, of which the apostles were in a particular manner chosen witnesses (Acts 10:41), and they bore their testimony accordingly, Acts 3:15; 5:32. Christ's ministers are his witnesses. (2.) The honour put upon them hereby – that they should be workers together with God. "The Spirit shall testify of me, and you also, under the conduct of the Spirit, and in concurrence with the Spirit (who will preserve you from mistaking in that which you relate on your own knowledge, and will inform you of that which you cannot know but by revelation), shall bear witness." This might encourage them against the hatred and contempt of the world, that Christ had honoured them, and would own them.

2. That they were qualified to be so: You have been with me from the beginning. They not only heard his public sermons, but had constant private converse with him. He went about doing good, and, while others saw the wonderful and merciful works that he did in their own town and country only, those that went about with him were witnesses of them all. They had likewise opportunity of observing the unspotted purity of his conversation, and could witness for him that they never saw in him, nor heard from him, any thing that had the least tincture of human frailty. Note. (1.) We have great reason to receive the record which the apostles gave of Christ, for they did not speak by hearsay, but what they had the greatest assurance of imaginable, 2 Pet. 1:16; 1 John 1:1, 3. (2.) Those are best able to bear witness for Christ that have themselves been with him, by faith, hope, and love, and by living a life of communion with God in him. Ministers must first learn Christ, and then preach him. Those speak best of the things of God that speak experimentally. It is particularly a great advantage to have been acquainted with Christ from the beginning, to understand all things from the very first, Luke 1:3. To have been with him from the beginning of our days. An early acquaintance and constant converse with the gospel of Christ will make a man like a good householder.