John 14 Commentary

separated. I am going to that state of glory where there is not only a place of supreme eminence for myself, but also places for all my disciples; - various degrees of glory, suited to the various capacities and attainments of my followers. Our Lord alludes here to the temple, which was called the house of God, in the precincts of which there were a great number of chambers, 1Kgs 6:5; Ezr 8:29; Jer 35:2, Jer 35:4; Jer 36:10. If - not - I would have told you - If your places were not prepared in the kingdom of God, I would not have permitted you to have indulged a vain hope concerning future blessedness. Verse 3 And if I go - And when I shall have gone and prepared a place for you - opened the kingdom of an eternal glory for your reception, and for the reception of all that shall die in the faith, I will come again, after my resurrection, and give you the fullest assurances of this state of blessedness; and confirm you in the faith, by my grace and the effusion of my Spirit. Dr. Lightfoot thinks, and with great probability too, that there is an allusion here to Num 10:33: And the ark of the Lord went before them to search out a resting place for them. Verse 4 And whither I go ye know - I have told you this so often and so plainly that ye must certainly have comprehended what I have said. Verse 5 Lord, we know not - Thomas, perhaps, thought that our Lord only spoke of his going some distance from the place where he then was. Verse 6 I am the Way - That leads so the Father: - the Truth that teaches the knowledge of God, and directs in the way: - the Life that animates all those who seek and serve him, and which is to be enjoyed eternally at the end of the way. Christ is the Way: 1. By his doctrine, Joh 6:68. 2. By his example, 1Pet 2:21. 3. By his sacrifice, Heb 9:8, Heb 9:9. 4. By his Spirit, Joh 16:13. He is the Truth: 1. In opposition to all false religions. 2. To the Mosaic law, which was only the shadow, not the truth or substance, of the good things which were to come. And 3. In respect to all the promises of God, 2Cor 1:20. He is the Life, both in grace and glory; the life that not only saves from death, but destroys it. No man cometh unto the Father - By any other doctrine, by any other merit, or by any other intercession than mine. Verse 7 If ye had known me, ye should have known my Father - Because I and the Father are One, Joh 10:30. Or, if ye had properly examined the intention and design of the law, ye would have been convinced that it referred to me; and that all that I have done and instituted was according to the design and intention of the Father, as expressed in that law. Verse 8 Show us the Father - As if he had said, We have seen and adored thee, and our happiness will be complete if thou show us the Father. The demand of Philip was similar to that made by Moses, Exo 33:18. He wished to see the glory of God. In Peter, James, or John, this would have been inexcusable; but Philip had not seen the transfiguration on the mount. The Jewish history is full of the manifestations which God made of himself, and especially when he gave the law. As Christ was introducing a new law, Philip wished to have an additional manifestation of God. Verse 9 He that hath seen me hath seen the Father - Could any creature say these words? Do they not evidently imply that Christ declared himself to his disciples to be the everlasting God? Verse 10 I am in the Father, and the Father in me? - We are essentially one; and those who have seen me have seen him who sent me. He doeth the works - We are not only one in nature, but one also in operation. The works which I have done bear witness of the infinite perfection of my nature. Such miracles as I have wrought could only be performed by unlimited power. Verse 12 And greater works than these - The miracles which I have wrought could not have been wrought but by the omnipotence of God; but that omnipotence can work greater. And those who believe on my name shall, through my almighty power, be enabled to work greater miracles than those which l have ordinarily wrought. An impostor might seduce the people by false miracles; but he could not make his power and cunning pass to all those who were seduced by him: but I will give you this proof of the divinity of my mission and the truth of my doctrine. Perhaps the greater works refer to the immense multitudes that were brought to God by the ministry of the apostles. By the apostles was the doctrine of Christ spread far and wide; while Christ confined his ministry chiefly to the precincts of Judea. It is certainly the greatest miracle of Divine grace to convert the obstinate, wicked heart of man from sin to holiness. This was done in numberless cases by the disciples, who were endued with power from on high, while proclaiming remission of sins through faith in his blood. Some account for the greater works thus: 1. The very shadow of Peter healed the diseased, Act 5:15. 2. Diseases were cured, and demons cast out, by applying to the persons handkerchiefs and aprons that had before touched the body of Paul, Act 19:12. 3. By the word of Peter, Ananias and Sapphira were struck dead, Act 5:5, Act 5:9, Act 5:10. 4. Elymas the sorcerer was struck blind by the word of Paul, Act 13:11. 5. Christ only preached in Judea, and in the language only of that country; but the apostles preached through the most of the then known world, and in all the languages of all countries. But let it be remarked that all this was done by the power of Christ; and I think it still more natural to attribute the greater works to the greater number of conversions made under the apostles' ministry. The reason which our Lord gives for this is worthy of deep attention: - Because I go unto my Father - Where I shall be an Intercessor for you, that: - Verse 13 Whatsoever ye shall ask in my name - To enable you to perform these miracles, and to convert souls, may be granted you. Besides, by going unto the Father, I shall receive the Holy Spirit, and send down his abundant influences into the hearts of those who believe. Verse 15 If ye love me, keep my commandments - Do not be afflicted at the thought of my being separated from you: the most solid proof ye can give of your attachment to and affection for me is to keep my commandments. This I shall receive as a greater proof of your affection than your tears. Verse 16 I will pray the Father - After having made an atonement for the sin of the world, I will become the Mediator between God and man; and through my mediation and intercession shall all the blessings of grace and glory be acquired. Another Comforter - The word παρακλητος signifies not only a comforter, but also an advocate, a defender of a cause, a counsellor, patron, mediator. Christ is thus termed, 1Jn 2:1, where the common translation renders the word advocate. Christ is thus called, because he is represented as transacting the concerns of our souls with God; and for this cause, he tells us, he goes unto the Father, Joh 14:12. The Holy Spirit is thus called, because he transacts the cause of God and Christ with us, explains to us the nature and importance of the great atonement, shows the necessity of it, counsels us to receive it, instructs us how to lay hold on it, vindicates our claim to it, and makes intercessions in us with unutterable groanings. As Christ acted with his disciples while he sojourned with them, so the Holy Ghost acts with those who believe in his name. For ever - As the death and atonement of Christ will be necessary to man till the conclusion of the world, so the office of the Holy Spirit must be continued among men till the end of time: therefore says Christ, he shall continue with you for ever, teaching, comforting, advising, defending, and interceding for you and for all my followers to the end of time. Verse 17 The Spirit of truth - The Spirit, or Holy Ghost, whose essential office is to manifest, vindicate, and apply the truth. The Gospel of Christ may be thus called, because it exposes falsity, removes error, and teaches the knowledge of the true God - shows the way to him, saves from vanity and illusive hopes, and establishes solid happiness in the souls of those who believe. The world cannot receive - By the world, St. John means those who are influenced only by the desire of the flesh, the desire of the eye, and the pride of life, 1Jn 2:16. Now these cannot receive the Spirit of the truth, because they see him not, have no spiritual discernment, attend to nothing but the dictates of their corrupt passions and affections, and will admit of no influence but what can be an object of their senses. Hence all the deign and irreligion in the world. God, in the operation of his hands, and in the influences of his Spirit, is found every where except in the perverted passions of men. In these alone do men of corrupt minds seek him; here only he is not to be found, and therefore they become infidels and atheists. But ye know him - Ye have already received a measure of the truth, and ye believe in this Spirit. Probably our Lord refers to the knowledge which they should afterwards attain: in this sense the passage has been understood by the Vulgate, Nonnus, and two copies of the Itala, which read, Ye Shall know him. For he dwelleth with you - Or, as the Ethiopic, Vulgate, Nonnus, and six copies of the Itala read, he shall dwell with you, (see above); and this, it is very evident, is the meaning of the evangelist, who not unfrequently uses the present for the future tense. It is certain the Holy Spirit was not yet given to the disciples so as to dwell in them; this St. John himself assures us, Joh 7:39. And it is evidently of that Spirit and its influences, which was not given till the day of pentecost, that our Lord here speaks. Verse 18 I will not leave you comfortless - Literally, orphans. The original word ορφανος, is by some derived from ορφνος, obscure, dark, because, says Mintert, an orphan (one deprived of father and mother) is little esteemed, neglected, and is obliged to wander about in obscurity and darkness. Others derive it from the Hebrew חרף charaph, to strip or make bare, despoil, because such a child is destitute of comfort, direction, and support, and is a prey to misery and disease, to sin and to death. The disciples of a particular teacher among the Hebrews called him father; his scholars were called his children, and, on his death, were considered as orphans. Christ calls his disciples children, beloved children, Joh 13:33; and, now that he is about to be removed from them by death, he assures them that they shall not be left fatherless, or without a teacher; for in a little time he should come again, (rise from the dead), and, after his ascension, they should be made partakers of that Spirit which would be their comforter, advocate, teacher, and guide for ever. Verse 19 Because I live - As surely as I shall rise from the dead, so shall ye. My resurrection shall be the proof and pledge of yours. And because I live a life of intercession for you at the right hand of God, ye shall live a life of grace and peace here, and a life of glory hereafter. Verse 20 That I am in my Father - After my resurrection, ye shall be more fully convinced of this important truth, that I and the Father are One; for I will live in you by the energy of my Spirit, and ye shall live in me by faith, love, and obedience. Verse 21 He it is that loveth me - See on Joh 14:15 (note). And will manifest myself to him - All my faithful disciples shall see me after my resurrection; and I will manifest my power and goodness to all those who believe in and obey me, even to the end of the world. Verse 22 Judas - The same as Thaddeus and Lebbeus, the brother of James, and author of what is called the epistle of Jude. How is it - Or, how can it be - τι γεγονεν, what is to happen? - on what account is it? Judas, who was probably thinking that the kingdom of Christ should extend over all the earth, wonders how this can be, and yet Christ manifest himself only to his disciples and not to the world, Joh 14:19. To this our Lord, in a more express manner than he had done before answers: - Verse 23 If a man - Not only my present disciples, but all those who shall believe on me through their word, or that of their successors: Love me - Receive me as his Savior, and get the love of God shed abroad in his heart by the Holy Ghost: He will keep my words - Observe all my sayings, and have his affections and conduct regulated by my Spirit and doctrine: My Father will love him - Call him his child; support, defend, and preserve him as such. And we will come unto him - God the Father, through his Son, will continue to pour out his choicest blessings upon his head and upon his heart: And make our abode with him - Will make his heart our temple, where God, the Father, Son, and Spirit, shall rest, receive homage, and dwell to eternity. Thus will I manifest myself to the believing, loving, obedient disciple, and not to the world, who will not receive the Spirit of the truth. Verse 24 He that loveth me not, etc. - Hence we learn that the man who is not obedient to the testimonies of Christ does not love him; and the Spirit of this truth has said, He who loves not the Lord Jesus Christ, let him be accursed, 1Cor 16:22. Verse 26 He shall teach you all things - If in the things which I have already spoken to you, there appear to you any obscurity, the Holy Spirit, the Advocate, Counsellor, and Instructer, will take away all your doubts, free you from all embarrassment, and give you a perfect understanding in all things: and this Spirit ye shall shortly receive. And bring all things to your remembrance - Here Christ promises them that inspiration of the Holy Spirit which enabled them not only to give a true history of his life and death, but also gave them the most perfect recollection of all the words which he had spoken to them, so that they have been able to transmit to posterity the identical words which Jesus uttered in his sermons, and in his different discourses with them, the Jews, and others. Verse 27 Peace I leave with you - The Jewish form of salutation and benediction. A wish of peace among them is thus to be understood: May you prosper in body and soul, and enjoy every earthly and heavenly good! For the meaning of this word, see Mat 5:9. My peace I give unto you - Such tranquillity of soul, such uninterrupted happiness of mind, such everlasting friendship with God as I enjoy, may ye all enjoy! And such blessedness I bequeath unto you: it is my last, my best, my dying legacy. Not as the world giveth - Not as the Jews, in empty wishes: not as the people of the world, in empty compliments. Their salutations and benedictions are generally matters of custom and polite ceremony, given without desire or design; but I mean what I say; what I wish you, that I will give you. To his followers Jesus gives peace, procures it, preserves it, and establishes it. He is the author, prince, promoter, and keeper of peace. Neither let it be afraid - Μηδε δειλιατω, Let not your heart shrink back through fear of any approaching evil. This is the proper meaning of the word. In a few hours ye will be most powerfully assaulted; but stand firm: - the evil will only fall upon me; and this evil will result in your comfort and salvation, and in the redemption of a lost world. Verse 28 I go away - To the Father by my death: And come again unto you - By my resurrection. Ye would rejoice - Because, as the Messiah, I am going to receive a kingdom, and power, and glory, for ever. Therefore as my friends ye should rejoice in my elevation, though for a while it may put you to the pain of being separated from me: besides, I am going that I may send you the Holy Spirit, which shall fill you with the fullness of God: on your own account, therefore, ye should have rejoiced and not mourned. My Father is greater than I - In Joh 14:24, Christ tells his disciples that the Father had sent him: i.e. in his quality of Messiah, he was sent by the Father to instruct, and to save mankind. Now, as the sender is greater than the sent, Joh 13:16, so in this sense is the Father greater than the Son; and in this sense was the passage understood by Origen, Jerome, Novatian, and Vigilius, who read the text thus: The Father, ὁ πεμψας, who sent me, is greater than I. It certainly requires very little argument, and no sophistry, to reconcile this saying with the most orthodox notion of the Godhead of Christ; as he is repeatedly speaking of his Divine and of his human nature. Of the former he says, I and the Father are one, Joh 10:30; and of the latter he states, with the same truth, The Father is greater than I. Verse 29 I have told you before it come to pass - Lest my death should be a stumbling-block to you, I have spoken of it beforehand, and showed you the necessity of it, that when it happens ye may believe, that as I could predict it so clearly, and so circumstantially, so all the good which I have promised shall be the result may be confidently expected by you; and that your sorrow, if not entirely removed, may at least be much mitigated. Verse 30 The prince of this world - Τουτου, of this, is omitted by ABDEGHKLMS, Mt. BH, one hundred others; both the Syriac, later Persic, all the Arabic, and several of the primitive fathers. I rather think the omission of the pronoun makes the sense more general; for, had he said This world, the words might have been restrained to the Jewish state, or to the Roman government. But who is the person called here the prince of the world? 1. Mr. Wakefield thinks that Christ speaks here of himself, as he does in Joh 12:31, (see the note there), and translates this verse and the following thus: For the ruler of this world is coming; and I have nothing now to do, but to convince the world that I love the Father, and do as he commanded me. On which he observes that our Lord speaks of what he shall be, when he comes again, and not of what he then was: compare Joh 14:18; Joh 16:16; Joh 17:2; Mat 28:18; Phi 2:9. And how often does he speak of himself, as the Son of man, in the third person! See his vindication of this translation in the third vol. of his New Testament. 2. Others think that our Lord refers to the Roman government, the ruler of the world, who, by its deputy, Pilate, was going to judge him, but who should find nothing (εὑρησει ουδεν, which is the reading found in some excellent MSS. and versions, and is followed by almost all the primitive fathers), as a just cause of death in him - nothing in the whole of his conduct which was in the least reprehensible; and this indeed Pilate witnessed in the most solemn manner. See Joh 18:38; Joh 19:4, Joh 19:12; see also Luk 23:4, etc., and Mat 27:24. 3. But the most general opinion is that Satan is meant, who is called the prince of the power of the air, Eph 2:2; and who is supposed to be the same that is called the god of this world, 2Cor 4:4; and who at his last and most desperate trial, the agony in the garden, should be convinced that there was nothing of his nature in Christ, nothing that would coincide with his solicitations, and that he should find himself completely foiled in all his attacks, and plainly foresee the impending ruin of his kingdom. It is very difficult to ascertain the real meaning here: of the different opinions proposed above, the reader must take that which he deems the most likely. Verse 31 Arise, let us go hence - Calmet supposes that Christ, having rendered thanks to God, and sung the usual hymn, Mat 26:30; Mar 14:26; rose from the table, left the city, and went towards the garden of Olives, or garden of Gethsemane, on the road to which, a part of the following discourse was delivered. It was now about midnight, and the moon was almost full, it being the 14th day of her age, about the time in which the Jewish passover was to be slain. The reader should carefully note the conduct of our Lord. He goes to die as a Sacrifice, out of love to mankind, in obedience to the Divine will, and with unshaken courage. All our actions should be formed on this plan. They should have the love of God and man for their principle and motive; his glory for their end; and his will for their rule. He who lives and acts thus shall live for ever. Amen. Introduction The union of Jesus Christ with his followers, represented by the parable of a vine and its branches, Joh 15:1-11. He exhorts them to mutual love, Joh 15:12. Calls them his friends, and promises to lay down his life for them, Joh 15:13-15. Appoints them their work, and promises them success in it, Joh 15:16. Renews the exhortation to mutual love, Joh 15:17, and foretells the opposition they would meet with from the world, Joh 15:18-21. The sin of the Jews in rejecting Christ, Joh 15:22-25. The Holy Spirit is promised as a witness for Christ, and the Comforter of the disciples, Joh 15:26, Joh 15:27. Verse 1 I am the true vine - Perhaps the vines which they met with, on their road from Bethany to Gethsemane, might have given rise to this discourse. Some of the disciples were probably making remarks on the different kinds of them, and our Lord took the opportunity of improving the conversation, according to his usual manner, to the instruction of their souls. He might here term himself the true vine, or vine of the right sort, in opposition to the wild and barren vine. Some MSS. and several of the fathers read the verse thus: I am the true vine, ye are the branches, and my Father is the husbandman. Some think that, as this discourse followed the celebration of the Eucharist, our Lord took occasion from the fruit of the vine, used in that ordinance, to introduce this similitude. Verse 2 Every branch in me - I stand in the same relation to my followers, and they to me, as the vine to the branches, and the branches to the vine. He taketh away - As the vine-dresser will remove every unfruitful branch from the vine, so will my Father remove every unfruitful member from my mystical body - such as Judas, the unbelieving Jews, the apostatizing disciples, and all false and merely nominal Christians, who are attached to the vine by faith in the word and Divine mission of Christ, while they live not in his life and Spirit, and bring forth no fruit to the glory of God; and also every branch which has been in him by true faith - such as have given way to iniquity, and made shipwreck of their faith and of their good conscience: all these he taketh away. He purgeth it - He pruneth. The branch which bears not fruit, the husbandman αερει αυτο, taketh It away; but the branch that beareth fruit, καθαιρει αυτο, he taketh away From it, i.e. he

Let not your heart be troubled - At my departure. Believe - This is the sum of all his discourse, which is urged till they did believe, Joh 16:30. And then our Lord prays and departs.

Let not your heart be troubled. The disciples had been greatly distressed at what Jesus had said about leaving them. Comp. Jn 16:6, 22. Perhaps they had indicated their distress to him in some manner by their countenance or their expressions, and he proceeds now to administer to them such consolations as their circumstances made proper. The discourse in this chapter was delivered, doubtless, while they were sitting at the table partaking of the Supper ( Jn 16:33 ); that in the two following chapters, and the prayer in the 17th chapter, were while they were on their way to the Mount of Olives. There is nowhere to be found a discourse so beautiful, so tender, so full of weighty thoughts, and so adapted to produce comfort, as that which occurs in these three chapters of John. It is the consolatory part of our religion, where Christ brings to bear on the mind full of anxiety, and perplexity, and care, the tender and inimitably beautiful truths of his gospel--truths fitted to allay every fear, silence every murmur, and give every needed consolation to the soul. In the case of the disciples there was much to trouble them. They were about to part with their beloved, tender friend. They were to be left alone to meet persecutions and trials. They were without wealth, without friends, without honours. And it is not improbable that they felt that his death would demolish all their schemes, for they had not yet fully learned the doctrine that the Messiah must suffer and die, Lk 24:21. Ye believe in God. This may be read either in the indicative mood or the imperative. Probably it should be read in the imperative--"Believe on God, and believe on me." If there were no other reason for it, this is sufficient, that there was no more evidence that they did believe in God than that they believed in Jesus. All the ancient versions except the Latin read it thus. The Saviour told them that their consolation was to be found at this time in confidence in God and in him; and he intimated what he had so often told them and the Jews, that there was an indissoluble union between him and the Father. This union he takes occasion to explain to them more fully, Jn 13:7-12. Believe in. Put confidence in, rely on for support and consolation. (a) "Let not" Isa 43:1,2, 14:27, 2Thes 2:2 (b) "believe also" Isa 12:2,3, Eph 1:12,13, 1Pet 1:21

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. xiii. 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. xlii. 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. iv. 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. xiii. 36 ), but let not the rest be discouraged, in heaven there are mansions for them all. Rehoboth, Gen. xxvi. 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 xxii. 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. iv. 5 ; James v. 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. ii. 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. xvii. 24 ; Phil. i. 23 ; 1 Thess. iv. 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.

In my Father's house are many mansions - Enough to receive both the holy angels, and your predecessors in the faith, and all that now believe, and a great multitude, which no man can number.

In my Father's house. Most interpreters understand this of heaven, as the peculiar dwelling-place or palace of God; but it may include the universe, as the abode of the omnipresent God. Are many mansions. The word rendered mansions means either the act of dwelling in any place ( Jn 14:23 ), "we will make our abode with him"), or it means the place where one dwells. It is taken from the verb to remain, and signifies the place where one dwells or remains. It is applied by the Greek writers to the tents or temporary habitations which soldiers pitch in their marches. It denotes a dwelling of less permanency than the word house. It is commonly understood as affirming that in heaven there is ample room to receive all who will come; that therefore the disciples might be sure that they would not be excluded. Some have understood it as affirming that there will be different grades in the joys of heaven; that some of the mansions of the saints will be nearer to God than others, agreeably to 1Cor 15:40,41. But perhaps this passage may have a meaning which has not occurred to interpreters. Jesus was consoling his disciples, who were affected with grief at the idea of his separation. To comfort them he addresses them in this language: "The universe is the dwelling-place of my Father. All is his house. Whether on earth or in heaven, we are still in his habitation. In that vast abode of God there are many mansions. The earth is one of them, heaven is another. Whether here or there, we are still in the house, in one of the mansions of our Father, in one of the apartments of his vast abode. This we ought continually to feel, and to rejoice that we are permitted to occupy any part of his dwelling-place. Nor does it differ much whether we are in this mansion or another. It should not be a matter of grief when we are called to pass from one part of this vast habitation of God to another. I am indeed about to leave you, but I am going only to another part of the vast dwelling-place of God. I shall still be in the same universal habitation with you; still in the house of the same God; and am going for an important purpose--to fit up another abode for your eternal dwelling." If this be the meaning, then there is in the discourse true consolation. We see that the death of a Christian is not to be dreaded, nor is it an event over which we should immoderately weep. It is but removing from one apartment of God's universal dwelling--place to another--one where we shall still be in his house, and still feel the same interest in all that pertains to his kingdom. And especially the removal of the Saviour from the earth was an event over which Christians should rejoice, for he is still in the house of God, and still preparing mansions of rest for his people. If it were not so, &c. "I have concealed from you no truth. You have been cherishing this hope of a future abode with God. Had it been ill founded I would have told you plainly, as I have told you other things. Had any of you been deceived, as Judas was, I would have made it known to you, as I did to him." I go to prepare a place for you. By his going is meant his death and ascent to heaven. The figure here is taken from one who is on a journey, who goes before his companions to provide a place to lodge in, and to make the necessary preparations for their entertainment. It evidently means that he, by the work he was yet to perform in heaven, would secure their admission there, and obtain for them the blessings of eternal life. That work would consist mainly in his intercession, Heb 10:12, 13, 19-22, 7:25-27, 4:14, 16. That where I am. This language could be used by no one who was not then in the place of which he was speaking, and it is just such language as one would naturally use who was both God and man --in reference to his human nature, speaking of his going to his Father; and in reference to his divine nature, speaking as if he was then with God. Ye may be also. This was language eminently fitted to comfort them. Though about to leave them, yet he would not always be absent. He would come again at the day of judgment and gather all his friends to himself, and they should be ever with him, He 9:28. So shall all Christians be with him. And so, when we part with a beloved Christian friend by death, we may feel assured that the separation will not be eternal. We shall meet again, and dwell in a place where there shall be no more separation and no more tears. (c) "I go" He 6:20, 9:8,24, Rev 21:2 (d) "prepare a place for you" He 9:28 (e) "where I am" Jn 12:26, 17:24, 1Thes 4:17

The way - Of faith, holiness, sufferings.

Whither I go ye know. He had so often told them that he was to die, and rise, and ascend to heaven, that they could not but understand it, Mt 16:21, Lk 9:22, 18:31, 32. The way ye know. That is, the way that leads to the dwelling-place to which he was going. The way which they were to tread was to obey his precepts, imitate his example, and follow him, Jn 14:6.

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. x. 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. xxxv. 8 . Christ was his own way, for by his own blood he entered into the holy place ( Heb. ix. 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. ix. 24 . Christ is the true manna ( ch. vi. 32 ), the true tabernacle, Heb. viii. 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. i. 20 . 3. He is the life; for we are alive unto God only in and through Jesus Christ, Rom. vi. 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. x. 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. viii. 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 ii. 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 ii. 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. xvi. 11 ; xvii. 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. xxxiii. 22 ), and to the elders of Israel, Exod. xxiv. 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. i. 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. viii. 26 ), but often ask amiss ( Jam. iv. 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. iv. 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. x. 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. vii. 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. ii. 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. ii. 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. xiv. 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. ii. 11 ; v. 36 ; x. 37 .

Thomas saith - Taking him in a gross sense.

We know not whither thou goest. Though Jesus had so often told them of his approaching death and resurrection, yet it seems they did not understand him, nor did they fully comprehend him until after his resurrection. See Lk 24:21. They entertained the common notions of a temporal kingdom; they supposed still that he was to be an earthly prince and leader, and they did not comprehend the reason why he should die. Thomas confessed his ignorance, and the Saviour again patiently explained his meaning. All this shows the difficulty of believing when the mind is full of prejudice and of contrary opinions. Had Thomas laid aside his previous opinions--had he been willing to receive the truth as Jesus plainly spoke it, there would have been no difficulty. Faith would have been an easy and natural exercise of the mind. And so with the sinner. If he were willing to receive the plain and unequivocal doctrines of the Bible, there would be no difficulty; but his mind is full of opposite opinions and plans, occupied with errors and vanities, and these are the reasons, and the only reasons, why he is not a Christian. Yet who would say that, after the plain instructions of Jesus, Thomas might not have understood him? And who will dare to say that any sinner may not lay aside his prejudices and improper views, and receive the plain and simple teaching of the Bible?

To the question concerning the way, he answers, I am the way. To the question concerning knowledge, he answers, I am the truth. To the question whither, I am the life. The first is treated of in this verse; the second, Joh 14:7 - 17; the third, 14:18, &c.

I am the way. See Isa 35:8. By this is meant, doubtless, that they and all others were to have access to God only by obeying the instructions, imitating the example, and depending on the merits of the Lord Jesus Christ. He was the leader in the road, the guide to the wandering, the teacher of the ignorant, and the example to all. See Jn 6:68: "Thou hast the words of eternal life;" 1Pet 2:21. "Christ--suffered for us, leaving us an example that ye should follow his steps;" Heb 9:8, 9. The truth. The source of truth, or he who originates and communicates truth for the salvation of men. Truth is a representation of things as they are. The life, the purity, and the teaching of Jesus Christ was the most complete and perfect representation of the things of the eternal world that has been or can be presented to man. The ceremonies of the Jews were shadows; the life of Jesus was the truth. The opinions of men are fancy, but the doctrines of Jesus were nothing more than a representation of facts as they exist in the government of God. It is implied in this, also, that Jesus was the fountain of all truth; that by his inspiration the prophets spoke, and that by him all truth is communicated to men. Jn 1:17. The life. See Jn 11:25, Jn 1:4. No man cometh to the Father but by me. To come to the Father is to obtain his favour, to have access to his throne by prayer, and finally to enter his kingdom. No man can obtain any of these things except by the merits of the Lord Jesus Christ. By coming by him is meant coming in his name and depending on his merits. We are ignorant, and he alone can guide us. We are sinful, and it is only by his merits that we can be pardoned. We are blind, and he only can enlighten us. God has appointed him as the Mediator, and has ordained that all blessings shall descend to this world through him. Hence he has put the world under his control; has given the affairs of men into his hand, and has appointed him to dispense whatever may be necessary for our peace, pardon, and salvation, Acts 4:22, 5:31. (f) "the way" Isa 35:8,9, Jn 10:9, Heb 10:19,20 (g) "the truth" Jn 1:17, 15:1 (h) "the life" Jn 1:4, 11:25 (i) "no man" Acts 4:12

Ye have known - Ye have begun to know him.

If ye had known me. By this Jesus does not intend to say that they were not truly his disciples, but that they had not a full and accurate knowledge of his character and designs. They still retained, to a large extent, the Jewish notions respecting a temporal Messiah, and did not fully understand that he was to die and be raised from the dead. Ye should have known my Father also. You would have known the counsels and designs of my Father respecting my death and resurrection. If you had been divested of your Jewish prejudices about the Messiah, if you had understood that it was proper for me to die, you would also have understood the purposes and plans of God in my death; and, knowing that, you would have seen that it was wise and best. We see here that a correct knowledge of the character and work of Christ is the same as a correct knowledge of the counsels and plans of God; and we see, also, that the reasons why we have not such a knowledge are our previous prejudices and erroneous views. From henceforth. From this time. From my death and resurrection you shall understand the plans and counsels of God. Ye know him. You shall have just views of his plans and designs. Have seen him. That is, they had seen Jesus Christ, his image, and the brightness of his glory ( Heb 1:3 ), which was the same as having seen the Father, Jn 14:9.

Lord, show us the Father. Philip here referred to some outward and visible manifestation of God. God had manifested himself in various ways to the prophets and saints of old, and Philip affirmed that if some such manifestation should be made to them they would be satisfied. It was right to desire evidence that Jesus was the Messiah, but such evidence had been afforded abundantly in the miracles and teaching of Jesus, and that should have sufficed them.

So long time. For more than three years Jesus had been with them. He had raised the dead, cast out devils, healed the sick, done those things which no one could have done who had not come from God. In that time they had had full opportunity to learn his character and his mission from God. Nor was it needful, after so many proofs of his divine mission, that God should visibly manifest himself to them in order that they might be convinced that he came from him. He that hath seen me. He that has seen my works, heard my doctrines, and understood my character. He that has given proper attention to the proofs that I have afforded that I came from God. Hath seen the Father. The word Father in these passages seems to be used with reference to the divine nature, or to God represented as a Father, and not particularly to the distinction in the Trinity of Father and Son. The idea is that God, as God, or as a Father, had been manifested in the incarnation, the works, and the teachings of Christ, so that they who had seen and heard him might be said to have had a real view of God. When Jesus says, "hath seen the Father," this cannot refer to the essence or substance of God, for he is invisible, and in that respect no man has seen God at any time. All that is meant when it is said that God is seen, is that some manifestation of him has been made, or some such exhibition as that we may learn his character, his will, and his plans. In this case it cannot mean that he that had seen Jesus with the bodily eyes had in the same sense seen God; but he that had been a witness of his miracles and of his transfiguration--that had heard his doctrines and studied his character --had had full evidence of his divine mission, and of the will and purpose of the Father in sending him. The knowledge of the Son was itself, of course, the knowledge of the Father. There was such an intimate union in their nature and design that he who understood the one understood also the other. Mt 11:27 Lk 10:22; Jn 1:18. (k) "he that hath seen me" Col 1:15

I am in the Father - The words that I speak, &c. - That is, I am one with the Father, in essence, in speaking, and in acting.

I am in the Father. Jn 10:38. The words that I speak, &c. Jn 7:16 Jn 7:17. The Father that dwelleth in me. Literally, "The Father remaining in me." This denotes most intimate union, so that the works which Jesus did might be said to be done by the Father. It implies a more intimate union than can subsist between a mere man and God. Had Jesus been a mere man, like the prophets, he would have said, "The Father who sent or commissioned me doeth the works;" but here there is reference, doubtless, to that mysterious and peculiar union which subsists between the Father and the Son. He doeth the works. The miracles which had been wrought by Jesus. The Father could be said to do them on account of the intimate union between him and the Son. See Jn 5:17, 19, 36, 10: 30.

Believe me - On my own word, because I am God. The works - This respects not merely the miracles themselves, but his sovereign, Godlike way of performing them.

Believe me, &c. Believe my declarations that I am in the Father, &c. There were two grounds on which they might believe; one was his own testimony, the other was his works. Or else. If credit is not given to my words, let there be to my miracles. For the very works' sake. On account of the works; or, be convinced by the miracles themselves. Either his own testimony was sufficient to convince them, or the many miracles which he had wrought in healing the sick, raising the dead, &c.

Greater works than these shall he do - So one apostle wrought miracles merely by his shadow, Acts 5:15; another by handkerchiefs carried from his body, Acts 19:12; and all spake with various tongues. But the converting one sinner is a greater work than all these. Because I go to my Father - To send you the Holy Ghost.

He that believeth on me. This promise had doubtless peculiar reference to the apostles themselves. They were full of grief at his departure, and Jesus, in order to console them directed them to the great honour which was to be conferred on them, and to the assurance that God would not leave them, but would attend them in their ministry with the demonstrations of his mighty power. It cannot be understood of all his followers, for the circumstances of the promise do not require us to understand it thus, and it has not been a matter of fact that all Christians have possessed power to do greater works than the Lord Jesus. It is a general promise that greater works than he performed should be done by his followers, without specifying that all his followers would be instrumental in doing them. The works that I do. The miracles of healing the sick, raising the dead, &c. This was done by the apostles in many instances. See Acts 5:15, 19:12, 13:11, 5:1-10. Greater works than these shall he do. Interpreters have been at a loss in what way to understand this. The most probable meaning of the passage is the following: The word "greater" cannot refer to the miracles themselves, for the works of the apostles did not exceed those of Jesus in power. No higher exertion of power was put forth, or could be, than raising the dead. But, though not greater in themselves considered, yet they were greater in their effects. They made a deeper impression on mankind. They were attended with more extensive results. They were the means of the conversion of more sinners. The works of Jesus were confined to Judea. They were seen by few. The works of the apostles were witnessed by many nations, and the effect of their miracles and preaching was that thousands from among the Jews and Gentiles were converted to the Christian faith. The word greater here is used, therefore, not to denote the absolute exertion of power, but the effect which the miracles would have on mankind. The word "works" here probably denotes not merely miracles, but all things that the apostles did that made an impression on mankind, including their travels, their labours, their doctrine, &c. Because I go unto my Father. He would there intercede for them, and especially by his going to the Father the Holy Spirit would be sent down to attend them in their ministry, Jn 14:26, 28, 16:7-14. See Mt 28:18. By his going to the Father is particularly denoted his exaltation to heaven, and his being placed as head over all things to his church, Eph 1:20-23, Php 2:9-11. By his being exalted there the Holy Spirit was given ( Jn 16:7 ), and by his power thus put forth the Gentiles were brought to hear and obey the gospel. (l) "He that believeth on me" Mt 21:21

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. x. 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 v. 15 ), Paul by the handkerchief that had touched him, Acts xix. 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. xiv. 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 i. 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. iv. 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. ix. 17 ), and for the sake of the anointed ( Ps. lxxxiv. 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.

Whatsoever ye shall ask. This promise referred particularly to the apostles in their work of spreading the gospel; it is, however, true of all Christians, if what they ask is in faith, and according to the will of God, Jas 1:6, 1Jn 5:14. In my name. This is equivalent to saying on my account, or for my sake. If a man who has money in a bank authorizes us to draw it, we are said to do it in his name. If a son authorizes us to apply to his father for aid because we are his friends, we do it in the name of the son, and the favour will be bestowed on us from the regard which the parent has to his son, and through him to all his friends. So we are permitted to apply to God in the name of his Son Jesus Christ, because God is in him well pleased ( Mt 3:17 ), and because we are the friends of his Son he answers our requests. Though we are undeserving, yet he loves us on account of his Son, and because he sees in us his image. No privilege is greater than that of approaching God in the name of his Son; no blessings of salvation can be conferred on any who do not come in his name. That will I do. Being exalted, he will be possessed of all power in heaven and earth ( Mt 28:18 ), and he therefore could fulfil all their desires. That the Father may be glorified in the Son. Mt 13:31 (m) "And whatsoever" 1Jn 5:14

If ye love me, keep my commandments - Immediately after faith he exhorts to love and good works.

If ye love me. Do not show your love by grief at my departure merely, or by profession, but by obedience. Keep my commandments. This is the only proper evidence of love to Jesus, for mere profession is no proof of love; but that love for him which leads us to do all his will, to love each other, to deny ourselves, to take up our cross, and to follow him through evil report and through good report, is true attachment. The evidence which we have that a child loves its parents is when that child is willing, without hesitation, gainsaying, or murmuring, to do all that the parent requires him to do. So the disciples of Christ are required to show that they are attached to him supremely by yielding to all his requirements, and by patiently doing his will in the face of ridicule and opposition, 1Jn 5:2,3. (n) "If ye love me" Jn 15:10,14, 14:21,23, 1Jn 5:3

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 i. 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 ii. 1 , where we translate it an advocate. The Rhemists, and Dr. Hammond, are for retaining the Greek word Paraclete; we read, Acts ix. 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. x. 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. xv. 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. ii. 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. ii. 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.

And I will ask the Father - The 21st verse, Joh 14:21, shows the connection between this and the preceding verses. And he will give you another Comforter - The Greek word signifies also an advocate, instructer, or encourager. Another - For Christ himself was one. To remain with you for ever - With you, and your followers in faith, to the end of the world.

I will pray the Father. This refers to his intercession after his death and ascension to heaven, for this prayer was to be connected with their keeping his commandments. In what way he makes intercession in heaven for his people we do not know. The fact, however, is clearly made known, Rom 8:34, Heb 4:14, 15, 7:25. It is as the result of his intercession in heaven that we obtain all our blessings, and it is through him that our prayers are to be presented and made efficacious before God. Another Comforter. Jesus had been to them a counsellor, a guide, a friend, while he was with them. He had instructed them, had borne with their prejudices and ignorance, and had administered consolation to them in the times of despondency. But he was about to leave them now to go alone into an unfriendly world. The other Comforter was to be given as a compensation for his absence, or to perform the offices toward them which he would have done if he had remained personally with them. And from this we may learn, in part, what is the office of the Spirit. It is to furnish to all Christians the instruction and consolation which would be given by the personal presence of Jesus, Jn 16:14. To the apostles it was particularly to inspire them with the knowledge of all truth, Jn 14:26, 15:26. Besides this, he came to convince men of sin. Jn 16:8-11. It was proper that such an agent should be sent into the world-- 1st. Because it was a part of the plan that Jesus should ascend to heaven after his death. 2nd. Unless some heavenly agent should be sent to carry forward the work of salvation, man would reject it and perish. 3rd. Jesus could not be personally and bodily present in all places with the vast multitudes who should believe on him. The Holy Spirit is omnipresent, and can reach them all. Jn 16:7. 4th. It was manifestly a part of the plan of redemption that each of the persons of the Trinity should perform his appropriate work--the Father in sending his Son, the Son in making atonement and interceding, and the Spirit in applying the work to the hearts of men. The word translated Comforter is used in the New Testament five times. In four instances it is applied to the Holy Spirit-- Jn 14:16, 26, 15:26, 16:7. In the other instance it is applied to the Lord Jesus-- 1Jn 2:1: "We have an advocate (Paraclete -- Comforter) with the Father, Jesus Christ the righteous." It is used, therefore, only by John. The verb from which it is taken has many significations. Its proper meaning is to call one to us ( Acts 27:20 ); then to call one to aid us, as an advocate in a court; then to exhort or entreat, to pray or implore, as an advocate does, and to comfort or console, by suggesting reasons or arguments for consolation. The word "comforter" is frequently used by Greek writers to denote an advocate in a court; one who intercedes; a monitor, a teacher, an assistant, a helper. It is somewhat difficult, therefore, to fix the precise meaning of the word. It may be translated either advocate, monitor, teacher, or helper. What the office of the Holy Spirit in this respect is, is to be learned from what we are elsewhere told he does. We learn particularly from the accounts that our Saviour gives of his work that that office was, 1st. To comfort the disciples; to be with them in his absence and to supply his place; and this is properly expressed by the word Comforter. 2nd. To teach them, or remind them of truth; and this might be expressed by the word monitor or teacher, Jn 14:26 Jn 15:26, 27. 3rd. To aid them in their work; to advocate their cause, or to assist them in advocating the cause of religion in the world, and in bringing sinners to repentance; and this may be expressed by the word advocate, Jn 16:7-13. It was also by the Spirit that they were enabled to stand before kings and magistrates, and boldly to speak in the name of Jesus, Mt 10:20. These seem to comprise all the meanings of the word in the New Testament, but no single word in our language expresses fully the sense of the original. That he may abide with you for ever. Not that he should remain with you for a few years, as I have done, and then leave you, but be with you in all places to the close of your life. He shall be your constant guide and attendant. (o) "another Comforter" Jn 15:26

The Spirit of truth - Who has, reveals, testifies, and defends the truth as it is in Jesus. Whom the world - All who do not love or fear God, cannot receive, because it seeth him not - Having no spiritual senses, no internal eye to discern him; nor consequently knoweth him. He shall be in you - As a constant guest. Your bodies and souls shall be temples of the Holy Ghost dwelling in you.

The Spirit of truth. He is thus called here because he would teach them the truth, or would guide them into all truth, Jn 16:13. He would keep them from all error, and teach them the truth, which, either by writing or preaching, they were to communicate to others. The world. The term world is often used to denote all who are entirely under the influence of the things of this world --pride, ambition, and pleasure; all who are not Christians, and especially all who are addicted to gross vices and pursuits, 1Cor 1:21, 11:32; Jn 12:31, 2Cor 4:4. Cannot receive. Cannot admit as a teacher or comforter, or cannot receive in his offices of enlightening and purifying. The reason why they could not do this is immediately added. Because it seeth him not. The men of the world are under the influence of the senses. They walk by sight, and not by faith. Hence what they cannot perceive by their senses, what does not gratify their sight, or taste, or feeling, makes no impression on them. As they cannot see the operations of the Spirit ( Jn 3:8 ), they judge that all that is said of his influence is delusive, and hence they cannot receive him. They have an erroneous mode of judging of what is for the welfare of man. Neither knoweth him. To know, in the Scriptures, often means more than the act of the mind in simply understanding a thing. It denotes every act or emotion of the mind that is requisite in receiving the proper impression of a truth. Hence it often includes the idea of approbation, of love, of cordial feeling, Ps 1:6; Ps 37:18, 138:6, Nah 1:7, 2Ti 2:19. In this place it means the approbation of the heart; and as the people of the world do not approve of or desire the aid of the Spirit, so it is said they cannot receive him. They have no love for him, and they reject him. Men often consider his work in the conversion of sinners and in revivals as delusion. They love the world so much that they cannot understand his work or embrace him. He dwelleth in you. The Spirit dwells in Christians by his sacred influences. There is no personal union, no physical indwelling, for God is essentially present in one place as much as in another; but he works in us repentance, peace, joy, meekness, &c. He teaches us, guides us, and comforts us. Gal 5:22-24. Thus he is said to dwell in us when we are made pure, peaceable, holy, humble; when we become like him, and cherish his sacred influences. The word "dwelleth" means to remain with them. Jesus was to be taken away, but the Spirit would remain. It is also implied that they would know his presence, and have assurance that they were under his guidance. This was true of the apostles as inspired men, and it is true of all Christians that by ascertaining that they have the graces of the Spirits --joy, peace, long-suffering, &c.--they know that they are the children of God, 1Jn 3:24, 5:10. (q) "and shall be in you" Rom 8:9, 1Jn 2:27

I will not leave you orphans - A word that is elegantly applied to those who have lost any dear friend. I come to you - What was certainly and speedily to be, our Lord speaks of as if it were already.

Comfortless. Greek, orphans. Jesus here addresses them as children, Jn 13:33. He says that he would show them the kindness of a parent, and, though he was going away, he would provide for their future welfare. And even while he was absent, yet they would sustain to him still the relation of children. Though he was to die, yet he would live again; though absent in body, yet he would be present with them by his Spirit; though he was to go away to heaven, yet he would return again to them. See Jn 14:3. (1) "comfortless" or, "orphans" (r) "I will come to you" Jn 14:3,28.

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 x. 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 i. 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. xxvi. 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 iii. 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. viii. 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. iii. 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 vi. 16 ), one of those that were akin to Christ, Matt. xiii. 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. vii. 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. iii. 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. vii. 16 ; viii. 28 ; xii. 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.

But ye see me - That is, ye shall certainly see me. Because I live, ye shall live also - Because I am the living One in my Divine nature, and shall rise again in my human nature, and live for ever in heaven: therefore ye shall live the life of faith and love on earth, and hereafter the life of glory.

A little while. This was the day before his death. Seeth me no more. No more until the day of judgment. The men of the world would not see him visibly, and they had not the eye of faith to discern him. But ye see me. Ye shall continue to see me by faith, even when the world cannot. You will continue to see me by the eye of faith as still your gracious Saviour and Friend. Because I live. Though the Saviour was about to die, yet was he also about to be raised from the dead. He was to continue to live, and though absent from them, yet he would feel the same interest in their welfare as when he was with them on earth. This expression does not refer particularly to his resurrection, but his continuing to live. He had a nature which could not die. As Mediator also he would be raised and continue to live; and he would have both power and inclination to give them also life, to defend them, and bring them with him. Ye shall live also. This doubtless refers to their future life. And we learn from this, 1st. That the life of the Christian depends on that of Christ, They are united; and if they were separated, the Christian could neither enjoy spiritual life here nor eternal joy hereafter. 2nd. The fact that Jesus lives is a pledge that all who believe in him shall be saved. He has power over all our spiritual foes, and he can deliver us from the hands of our enemies, and from all temptations and trials. (s) "because I live" Heb 7:25

At that day - When ye see me after my resurrection; but more eminently at the day of pentecost.

At that day. In the time when my life shall be fully manifested to you, and you shall receive the assurance that I live. This refers to the time after his resurrection, and to the manifestations which in various ways he would make that he was alive. That I am in my Father, &c. That we are most intimately and indissolubly united. Jn 10:38. Ye in me. That there is a union between us which can never be severed. Jn 15:1, also Jn 15:2-7.

He that hath my commandments - Written in his heart. I will manifest myself to him - More abundantly.

He that hath, &c. This intimate union is farther manifested by these facts: 1st. That true love to Jesus will produce obedience. See Jn 14:15. 2nd. That those who love him will be loved of the Father, showing that there is a union between the Father and the Son. 3rd. That Jesus also will love them, evincing still the same union. Religion is love. The love of one holy being or object is the love of all. The kingdom of God is one. His people, though called by different names, are one. They are united to each other and to God, and the bond which unites the whole kingdom in one is love. Will manifest myself to him. To manifest is to show, to make appear, to place before the eyes so that an object may be seen. This means that Jesus would so show himself to his followers that they should see and know that he was their Saviour. In what way this is done, see Jn 14:23. (t) "He that hath" Jn 14:15,23

Judas saith unto him. This was the same as Lebbeus or Thaddeus. See Mt 10:3. He was the brother of James, and the author of the Epistle of Jude. How is it, &c. Probably Judas thought that he spake only of his resurrection, and he did not readily see how it could be that he could show himself to them, and not be seen also by others. (u) Lk 6:16

Jesus answered - Because ye love and obey me, and they do not, therefore I will reveal myself to you, and not to them. My Father will love him - The more any man loves and obeys, the more God will love him. And we will come to him, and make our abode with him - Which implies such a large manifestation of the Divine presence and love, that the former in justification is as nothing in comparison of it.

Will keep my words. See Jn 14:15. We will come to him. We will come to him with the manifestation of pardon, peace of conscience, and joy in the Holy Ghost. It means that God will manifest himself to the soul as a Father and Friend; that Jesus will manifest himself as a Saviour; that is, that there will be shed abroad in the heart just views and proper feelings toward God and Christ. The Christian will rejoice in the perfections of God and of Christ, and will delight to contemplate the glories of a present Saviour. The condition of a sinner is represented as one who has gone astray from God, and from whom God has withdrawn, Ps 58:3, Prov 27:10 Eze 14:11. He is alienated from God, Eph 2:12, Is 1:4, Eph 4:18 Col 1:21. Religion is represented as God returning to the soul, and manifesting himself as reconciled through Jesus Christ, 2Cor 5:18; Col 1:21. Make our abode. This is a figurative expression implying that God and Christ would manifest themselves in no temporary way, but that it would be the privilege of Christians to enjoy their presence continually. They would take up their residence in the heart as their dwelling-place, as a temple fit for their abode. See 1Cor 3:16: "Ye are the temple of God;" Jn 14:19: "Your body is the temple of the Holy Ghost;" 2Cor 6:16: "Ye are the temple of the living God." This does not mean that there is any personal union between Christians and God--that there is any peculiar indwelling of the essence of God in us-- for God is essentially present in all places in the same way; but it is a figurative mode of speaking, denoting that the Christian is under the influence of God; that he rejoices in his presence, and that he has the views, the feelings, the joys which God produces in a redeemed soul, and with which he is pleased. (v) "and we will come into him" 1Jn 2:24, Rev 3:20

The word which you hear is not mine. Jn 5:19, Jn 7:16.

Have I spoken. For your consolation and guidance. But, though he had said so many things to console them, yet the Spirit would be given also as their Comforter and Guide.

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. lix. 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. ii. 14 . It is the peace he purchased for us and preached to us, and on which the angels congratulated men at his birth, Luke ii. 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.

In my name - For my sake, in my room, and as my agent. He will teach you all things - Necessary for you to know. Here is a clear promise to the apostles, and their successors in the faith, that the Holy Ghost will teach them all that truth which is needful for their salvation.

Will send in my name. On my account. To perfect my work. To execute it as I would in applying it to the hearts of men. See Jn 14:13. Shall teach you all things. All things which it was needful for them to understand in the apostolic office, and particularly those things which they were not prepared then to hear or could not then understand. See Jn 16:12. Comp. Mt 10:19, Mt 10:20. This was a full promise that they would be inspired, and that in organizing the church, and in recording the truths necessary for its edification, they would be under the infallible guidance of the Holy Ghost. Bring all things to your remembrance. This probably refers to two things: 1st. He would seasonably remind them of the sayings of Jesus, which they might otherwise have forgotten. In the organization of the church, and in composing the sacred history, he would preside over their memories, and recall such truths and doctrines as were necessary either for their comfort or the edification of his people. Amid the multitude of things which Jesus spake during a ministry of more than three years, it was to be expected that many things which he had uttered, that would be important for the edification of the church, would be forgotten. We see, hence, the nature of their inspiration. The Holy Spirit made use of their memories, and doubtless of all their natural faculties. He so presided over their memories as to recall what they had forgotten, and then it was recorded as a thing which they distinctly remembered, in the same way as we remember a thing which would have been forgotten had not some friend recalled it to our recollection. 2nd. The Holy Spirit would teach them the meaning of those things which the Saviour had spoken. Thus they did not understand that he ought to be put to death till after his resurrection, though he had repeatedly told them of it, Lk 24:21, 25, 26. So they did not till then understand that the gospel was to be preached to the Gentiles, though this was also declared before. Comp. Mt 4:15,16; 12:21, with Acts 10:44-48. (w) "but the Comforter" Jn 16:23, 1Jn 2:20,27

Peace I leave with you - Peace in general; peace with God and with your own consciences. My peace - In particular; that peace which I enjoy, and which I create, I give - At this instant. Not as the world giveth - Unsatisfying unsettled, transient; but filling the soul with constant, even tranquillity. Lord, evermore give us this peace! How serenely may we pass through the most turbulent scenes of life, when all is quiet and harmonious within! Thou hast made peace through the blood of thy cross. May we give all diligence to preserve the inestimable gift inviolate, till it issue in everlasting peace!

Peace I leave with you. This was a common form of benediction among the Jews. Mt 10:13. It is the invocation of the blessings of peace and happiness. In this place it was, however, much more than a mere form or an empty wish. It came from Him who had power to make peace and to confer it on all, Eph 2:15. It refers here particularly to the consolations which he gave to his disciples in view of his approaching death. He had exhorted them not to be troubled ( Jn 14:1 ), and he had stated reasons why they should not be. He explained to them why he was about to leave them; he promised them that he would return; he assured them that the Holy Ghost would come to comfort, teach, and guide them. By all these truths and promises he provided for their peace in the time of his approaching departure. But the expression refers also, doubtless, to the peace which is given to all who love the Saviour. They are by nature enmity against God, Rom 7:7. Their minds are like the troubled sea, which cannot rest, whose waters cast up mire and dirt, Isa 57:20. They were at war with conscience, with the law and perfections of God, and with all the truths of religion. Their state after conversion is described as a state of peace. They are reconciled to God; they acquiesce in all his claims; and they have a joy which the world knows not in the word, the promises, the law, and the perfections of God, in the plan of salvation, and in the hopes of eternal life. See Rom 1:7, 5:1, 8:6, 14:7, Gal 5:22, Eph 2:17, 6:15, Php 4:7, Col 3:15. My peace. Such as I only can impart. The peculiar peace which my religion is fitted to impart. Not as the world. 1st. Not as the objects which men commonly pursue-- pleasure, fame, wealth. They leave care, anxiety, remorse. They do not meet the desires of the immortal mind, and they are incapable of affording that peace which the soul needs. 2nd. Not as the men of the world give. They salute you with empty and flattering words, but their professed friendship is often feigned and has no sincerity. You cannot be sure that they are sincere, but I am. 3rd. Not as systems of philosophy and false religion give. They profess to give peace, but it is not real. It does not still the voice of conscience; it does not take away sin; it does not reconcile the soul to God. 4th. My peace is such as meets all the wants of the soul, silences the alarms of conscience, is fixed and sure amid all external changes, and will abide in the hour of death and for ever. How desirable, in a world of anxiety and care, to possess this peace! and how should all who have it not, seek that which the world can neither give nor take away! Neither let it be afraid. Of any pain, persecutions, or trials. You have a Friend who will never leave you; a peace that shall always attend you. See Jn 14:1. (y) "Peace" Eph 2:14-17, Php 4:7

God the Father is greater than I - As he was man. As God, neither is greater nor less than the other.

Ye have heard, &c. Jn 14:2,3. If ye loved me. The expression is not to be construed as if they had then no love to him, for they evidently had; but they had also low views of him as the Messiah; they had many Jewish prejudices, and they were slow to believe his plain and positive declarations. This is the slight and tender reproof of a friend, meaning manifestly if you had proper love for me; if you had the highest views of my character and work; if you would lay aside your Jewish prejudices, and put entire, implicit confidence in what I say. Ye would rejoice. Instead of grieving, you would rejoice in the completion of the plan which requires me to return to heaven, that greater blessings may descend on you by the influences of the Holy Spirit. Unto the Father. To heaven; to the immediate presence of God, from whom all the blessings of redemption are to descend. For my Father is greater than I. The object of Jesus here is not to compare his nature with that of the Father, but his condition. Ye would rejoice that I am to leave this state of suffering and humiliation, and resume that glory which I had with the Father before the world was. You ought to rejoice at my exaltation to bliss and glory with the Father (Professor Stuart). The object of this expression is to console the disciples in view of his absence. This he does by saying that if he goes away, the Holy Spirit will descend, and great success will attend the preaching of the gospel, Jn 16:7-10. In the plan of salvation the Father is represented as giving the Son, the Holy Spirit, and the various blessings of the gospel. As the Appointer, the Giver, the Originator, he may be represented as in office superior to the Son and the Holy Spirit. The discourse has no reference, manifestly, to the nature of Christ, and cannot therefore be adduced to prove that he is not divine. Its whole connection demands that we interpret it as relating solely to the imparting of the blessings connected with redemption, in which the Son is represented all along as having been sent or given, and in this respect as sustaining a relation subordinate to the Father. (z) "I go to the Father" Jn 14:12 (a) "for my Father is greater" 1Cor 15:27,28

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. iv. 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. iv. 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. xx. 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. xiii. 19 ; xvi. 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. i. 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. xv. and xvi. ), 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. xii. 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. ii. 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. iv. ), 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. ii. 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.

I have told you - Of my going and return.

Before it come to pass. Before my death, resurrection, and ascension. Ye might believe. Ye might be confirmed or strengthened in faith by the evidence which I gave that I came from God--the power of foretelling future events.

The prince of this world is coming - To make his grand assault. But he hath nothing in me - No right, no claim, or power. There is no guilt in me, to give him power over me; no corruption to take part with his temptation.

Will not talk much. The time of my death draws nigh. It occurred the next day. The prince of this world. Jn 12:31. Cometh. Satan is represented as approaching him to try him in his sufferings, and it is commonly supposed that no small part of the pain endured in the garden of Gethsemane was from some dreadful conflict with the great enemy of man. See Lk 22:53: "This is your hour and the power of darkness." Comp. Lk 4:13. Hath nothing in me. There is in me no principle or feeling that accords with his, and nothing, therefore, by which he can prevail. Temptation has only power because there are some principles in us which accord with the designs of the tempter, and which may be excited by presenting corresponding objects till our virtue be overcome. Where there is no such propensity, temptation has no power. As the principles of Jesus were wholly on the side of virtue, the meaning here may be that, though he had the natural appetites of man, his virtue was so supreme that Satan "had nothing in him" which could constitute any danger that he would be led into sin, and that there was no fear of the result of the conflict before him. (b) "prince of this world" Jn 16:11, Eph 2:2 (c) "hath nothing in me" 2Cor 5:21, He 4:15, 1Jn 3:5

But I suffer him thus to assault me, Because it is the Father's commission to me, Joh 10:18. To convince the world of my love to the Father, in being obedient unto death, Php 2:8. Arise, let us go hence - Into the city, to the passover. All that has been related from John 12:31, was done and said on Thursday, without the city. But what follows in the fifteenth, sixteenth, and seventeenth chapters, was said in the city, on the very evening of the passover just before he went over the brook Kedron.

That the world may know that I love the Father. That it might not be alleged that his virtue had not been subjected to trial. It was subjected. He was tempted in all points like as we are, yet without sin, Heb 4:15. He passed through the severest forms of temptation, that it might be seen and known that his holiness was proof to all trial, and that human nature might be so pure as to resist all forms of temptation. This will be the case with all the saints in heaven, and it was the case with Jesus on earth. Even so I do. In all things he obeyed; and he showed that, in the face of calamities, persecutions, and temptations, he was still disposed to obey his Father. This he did that the world might know that he loved the Father. So should we bear trials and resist temptation; and so, through persecution and calamity, should we show that we are actuated by the love of God. Arise, let us go hence. It has been commonly supposed that Jesus and the apostles now rose from the paschal supper and went to the Mount of Olives, and that the remainder of the discourse in chapters 15-16, together with the prayer in chapter 17, was delivered while on the way to the garden of Gethsemane; but some have supposed that they merely rose from the table, and that the discourse was finished before they left the room. The former is the more correct opinion. It was now probably toward midnight, and the moon was at the full, and the scene was one, therefore, of great interest and tenderness. Jesus, with a little band, was himself about to die, and he went forth in the stillness of the night, counselling his little company in regard to their duties and dangers, and invoking the protection and blessing of God his Father to attend, to sanctify, and guide them in the arduous labours, the toils, and the persecutions they were yet to endure, chapter 17. (d) "as the Father gave me commandment" Ps 40:8, Php 2:8