John 15 Commentary

[[Luther published two sermons for John 15:26-16:4. One can be found in the electronic version in verses 26-27; the other in verses 1-4.]] Sermon for the Sunday after Christ’s Ascension; John 15:26-16:4 1 Beloved, you have heretofore heard much about faith. Today you hear also of the witness of faith and of the cross that follows. Paul says to the Romans, “With the heart man believeth unto righteousness.” Rom 10:10. If one be pious, he must begin in his heart and believe. That serves only unto godliness; it is not enough for salvation. Therefore, one must also do what the Christian life requires, and continually abide in that life. Hence, Paul adds: “If thou shalt confess with thy mouth Jesus as Lord, thou shalt be saved,” It is these two things that constitute our salvation, faith and the confession of faith. Faith rescues from sin, hell, Satan, death and all misfortunes. Now, when we have this we have enough. We then let God live here that we may reach a hand to our neighbor and help him. Besides, God desires to have his name praised and his kingdom developed and extended. Therefore, we must praise his name, confess our faith and win others to do the same, so that God's kingdom may be extended and his name praised. 2 Thus, faith must be exercised, worked and polished; be purified by fire, like gold. Faith, the great gift and treasure from God, must express itself and triumph in the certainty that it is right before God and man, and before angels, devils and the whole world. Just as a jewel is not to be concealed, but to be worn in sight, so also, will and must faith be worn and exhibited, as it is written in 1 Peter 1:7: “That the proof of your faith, being more precious than gold that perisheth though it is proved by fire,” etc. 3 Now, by confession I must take upon myself the load of Satan, hell, death and the whole world--kings and princes, pope and bishops, priests and monks. By faith, everything falls that reason can or ever has devised for the salvation of the soul. It must chastise the apish tricks of the whole world, and its jewel alone must be praised. The world cannot endure this, therefore it rushes in, destroys, kills, and says: “It is expedient for you that one man should die for the people, and that the whole nation perish not,” as Caiaphas says in Jn 11:50. Thus, the confession must break forth, that God alone is the Saviour; and the same confession brings us into danger of losing our lives. As the Lord says later to the disciples: “They shall put you out of the synagogues.” 4 One cannot paint the cross differently than it is here painted; that is its true color. But the cross of illness--to lie in bed at home ill--is nothing compared with the cross of persecution. The first is indeed suffering: but the suffering is golden when we are persecuted and put to death with ignominy; when our persecutors have the praise; when right and honor apparently are on their side, while shame, disgrace and injustice are on our side, compared with the world that wishes them thereby to have God's honor defended, so that all the world says we are served right and that God, the Scriptures and all the angels witness against us. There can be no right in our cause, and without trial we must be banished and isolated In shame and disgrace. So it also was the lot of Christ--they put him to death in the most scornful and disgraceful way, and crucified him between two thieves or murderers; he was regarded as chief of sinners, and they said, with blasphemous words: Aye, he called himself God's Son; let God help him now, if he wills it differently. Since he does not, God and all the angels must be against him. So Christ says in our Gospel, “They will kill you,” and not in an ordinary way, but in an infamous manner, and all the world will say that they thereby offer God a service. It is, indeed, hard to hold and confess that God is gracious to us and that we have a Saviour who opposes all the world, all its glitter and shine. But, let the struggle be as hard and sharp as it will, faith must express itself, even though we would like to have it otherwise. 5 Faith must expect all this, and nothing follows its confession more surely than the cross. For it is certain to come to us, either in life or at death, that all our doings will appear to be opposed to God and the Scriptures. It is better that it be learned during life, from the people, than from the devil at death; for the people cannot force it further than into the ears, but Satan has a pointed tongue that pierces the heart and makes the heart tremble. Satan torments you until you conclude that you are lost and ruined, that heaven and earth, God and all the angels, are your enemies. This is what the prophet means in Ps 6:7-8, when he says: “I am weary with my groaning; every night make I my bed to swim; I water my couch with my tears. Mine eye wasteth away because of grief; it waxeth old because of all mine adversaries.” It is hard to endure this. Now you see bow weak you are who are permitted to bear witness of this faith. One fears his wife, another his children and riches, and a third fears himself. 6 Faith is in vain where it does not continue steadfast to the end. Christ says in Mt 10:22, and 24:13: “But he that endureth to the end, the same shall be saved.” Hence it is better to experience persecution here than punishment at the end. If one flees persecution, there is no faith in his heart --only a dead knowledge or erroneous belief, without sap and strength, marrow and bone; but where there is a true, living faith, it presses forward through sword and fire. Let us now notice how the Lord comforts his disciples. He says: V.26. “But when the Comforter is come.” I. CHRIST'S SERMON OF COMFORT. 7 That we may, under no circumstances, despair, Christ says, I will send you a Comforter, even one who is almighty. And he calls the Holy Spirit here a Comforter; for although both my sins and the fear of death make me weak and timid, he comes and stirs up the courage in my heart, and says: Ho, cheer up! Thus he trumpets courage into us; he encourages us in a friendly and comforting manner not to despair before death but to cheerfully go forward, even though we had ten necks for the executioner, and says: Aye, although I have sinned, yet I am rid of my sins; and if I had still more, so that they overwhelmed me, I would hope, that they should do me no harm. Not that one should not feel his sins, for the flesh must experience them; but the Spirit overcomes and suppresses diffidence and timidity, and conducts us through them. He is powerful enough to do that. Therefore, Christ says further: V.26. “Whom I will send unto you from the Father.” 8 For he, the Father, is the person that takes the initiative: I am the Son; and from us the Holy Spirit proceeds. And the three persons are one, and one essence, with equal power and authority, as he better expresses it when he says: V.26. “The Spirit of truth, who proceedeth from the Father.” 9 That is as much as to say: He who will comfort you is almighty and Lord over all things. How can the creatures now harm us, if the Creator stands by us? Notice how great the comfort of the Holy Spirit is. Now let all the Turks attack us. As long as he is our guard and rearguard, there is no danger. John also says in his First Epistle, 3:19-20: “Hereby shall we know that we are of the truth, and shall assure our heart before him; because if our heart condemn us, God is greater than our heart, and knoweth all things.” Likewise, in the following chapter, verse 4, he says: “Ye are of God, my little children, and have overcome them: because greater is he that is in you than he that is in the world.” So the Lord now says, Him will I send unto you, so that nothing can harm you. Is not that liberal comfort? Who would not be fearless and cheerful in view of this? And Christ calls him “The Spirit of truth;” that is, where he is and comes there is a rock foundation through and through, the real truth. Neither falsehood nor hypocrisy is there, for the Spirit is not hypocritical. But wherever he is not, there is nothing but hypocrisy and falsehood. Therefore, we fall when the test comes, because the Spirit of truth is not present. Christ now further says: V.26. “He shall bear witness of me.” 10 That is, if he is in the heart he speaks through you, and assures and confirms you in the belief that the Gospel is true. Then, as a result, the confession of the Gospel springs forth. What, then, is the Gospel? It is a witness concerning Christ, that he is God's Son, the Saviour, and beside him there is none other. This is what Peter means when he says: “Ye are a royal priesthood, that we are elected thereto, that we preach and show forth the excellencies of Christ.” 1 Pet 2:9. Hence, there must always be witnessing. Witnessing loads upon itself the wrath of the whole world. Then the cross follows, then rebellions rise, then the lords and princes and all who are great become angry; for the world cannot hear, nor will it tolerate, this kind of preaching. Therefore, the Gospel is hated and spoken against. 11 Reason thinks: Aye, one can, nevertheless, easily preach the Gospel in a beautifully simple and plain way, without a revolution in the world, and then it will be heartily welcomed. This is the utterance of Satan; for if I believe and say that faith in Christ alone does and accomplishes all, I overthrow the monkey play of the whole world; and that they cannot allow. Therefore, Christ's teachings and man's teachings cannot stand together; one must fall. Priests and monks, as they are at present, are dependent in name, character and works upon human institutions, which the Gospel thrusts to the ground. Hence, they dare not accept the Gospel, and they continue as they are. 12 Thus, I say that the Christian faith is founded upon Christ alone, without anything additional. The priests will not permit their affairs and institutions to fall; in consequence, seditions and rebellions follow. Therefore, there must be dissension where the Gospel and the confession of Christ are; for the Gospel opposes everything that is not of its own spirit. If the teachings of Christ and the priests were not antagonistic, they could easily stand together. They are now pitted against one another. As impossible as it is for Christ not to be Christ, so impossible is it for a monk or priest to be a Christian. Therefore, a fire must be kindled. The Lord himself, in Mt 10:34 and Lk 12:51 says: “I came not to send peace, but a sword.” Then follows in our text: V.27. “And ye also bear witness, because ye have been with me from the beginning.” 13 Yes; then, first, when you become certain of your faith through the Holy Spirit, who is your witness, you must also bear witness of me, for to that end I chose you to be apostles. You have heard my words and teachings and have seen my works and life and all things that you are to preach. But the Holy Spirit must first be present; otherwise you can do nothing, for the conscience is too weak. Yes, there is no sin so small that the conscience could vanquish it, even if it were so trifling a one as laughing in church, Again, in the presence of death the conscience is far too weak to offer resistance. Therefore another must come and give to the timid, despairing conscience, courage to go through everything, although all sins be upon it. And it must, at the same time, be an almighty courage, like he alone can give who ministers strength in such a way that the courage, which before a rustling leaf could cause to fear, is now not afraid of all the devils, and the conscience that before could not restrain laughing, now restrains all sins. 14 The benefit and fruit of the Holy Spirit is, that sin will be changed to the highest and best use. Thus Paul boasts to Timothy, when he was converted, that whereas he had lived such a wicked life before, he now held his sin to be so contemptible that he composed a hymn and sang about it thus, in 1 Tim 1:12-17: “I thank him that enabled me, even Christ Jesus our Lord, for that he counted me faithful, appointing me to his service; though I was before a blasphemer, and a persecutor, and injurious: howbeit I obtained mercy, because I did it ignorantly in unbelief; and the grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus. Faithful is the saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief: howbeit for this cause I obtained mercy, that in me as chief might Jesus Christ show forth all his longsuffering, for an example of them that should thereafter believe on him unto eternal life. Now unto the King eternal, immortal, invisible, the only God, be honor and glory for ever and ever. Amen.” II. CHRIST'S SERMON OF WARNING. V.1. “These things have I spoken unto you that ye should not be caused to stumble.” 15 Now that Christ had comforted and strengthened his disciples, he warns them of their future sufferings, in order that they might be able to bear them valiantly. He is an especially good friend who warns one; and the evil visitation is much easier borne when one is prepared beforehand for it. Christ says: V.2. “They shall put you out of the synagogues; yea, the hour cometh that whosoever killeth you shall think that he offereth service unto God.” 16 You will certainly experience this; therefore, arm yourself and be prepared. The most of all will be that, when they have treated you in the most shameless manner, they will think they did a good work in doing so, and it will appear to them as if your God had taken stand against you, and they will sing over it a Te Deum laudamus (Lord God, we praise thee), as if they had done God's will and offered unto him a service. Hence, he arms them here, that they may be of good courage when it comes to pass; and he concludes with the thought that they shall have God's favor, although at the time there shall be no signs of it; for God does stand on the side of his disciples. He adds: V.3. “And these things will they do, because they have not known the Father, nor me.” 17 Therefore, be patient, be prepared, be firm. See to it that ye, by no means, take offense at me. Remember that I told you before that they have known neither the Father nor me; and therefore they will heap upon you dishonor, shame and persecution. You should never forget this, for it will give you great comfort and make you bold, cheerful and undismayed. Therefore, Christ concludes the admonition by saying: V.4. “But these things have I spoken unto you, that when their hour is come, ye may remember them, how that I told you. And these things I said not unto you from the beginning, because I was with you.” 18 Who, now, has been considered to be worse than he who told the pope that he knew not the Father? The pope would, of course, declare the contrary and say: Aye, Satan has commissioned you to speak that. Now, they all say that they know the Father. The Turk also says that he does. In like manner, they declare they believe God and the Scriptures. But there are two kinds of knowledge. The first for example, such knowledge as one might have of the Turk from his noise and reputation; the other the knowledge one would have of the Turk through his deeds were he to capture and occupy Rome. In this latter sense we do not know the Turk. 19 It is this first kind of knowledge that some people have of God. They know very well how to say of him: I believe in God the Father, and in his only begotten Son. But it is only upon the tongue, like the foam on the water; it does not enter the heart. Figuratively a big tumor still remains there in the heart; that is, they cling somewhat to their own deeds and think they must do works in order to be saved--that Christ's person and merit are not sufficient. Thy work is nothing, thy wisdom is foolishness, thy counsel is nothing, thy truth also amounts to nothing, neither does the mass avail anything before God. Then they reply: Aye, the devil has prompted you to speak thus. They say, Christ has truly died for us, but in a way that we, also, must accomplish something by our deeds. Notice how deeply wickedness and unbelief are rooted in the heart. The puffed-up pride of the heart is the reason why man can know neither Christ nor the Father. 20 But to know Christ in the other and true sense is to know that he died for me and transferred the load of my sin upon himself; to so know this that I realize that all my doings amount to nothing. To let go all that is mine, and value only this, that Christ is given to me as a present; his sufferings, his righteousness and all his virtues are at once mine. When I become conscious of this, I must in return love him; my affections must go out to such a being. After this I climb upon the Son higher, to the Father, and see that Christ is God, and that he placed himself in my death, in my sin, in my misery, and bestows upon me his grace. Then I know also his gracious will and the highest love of the Father, which no heart of itself can discover or experience. Thus I lay hold of God at the point where he is the tenderest, and think: Aye, that is God; that is God's will and pleasure, that Christ did this for me. And with this experience I perceive the high, inexpressible mercy and the love in him because of which he offered his beloved child for me in ignominy, shame and death. That friendly look and lovely sight then sustain me. Thus must God become known, only in Christ. Therefore, Christ himself says to his disciples: “No one knoweth the Son, save the Father; neither doth any know the Father, save the Son, and he to whomsoever the Son willeth to reveal him.” Mt 11:27. 21 On the other hand, those who parade their own works, do not know Christ. Neither do they know what the Father has done through Christ. Nor do they know that God is not interested in their good works, but in his Son alone. Thus, they do not know the Father, neither do they know what they have received from the Father, through Christ. Therefore, they must fall and perish, and behold God in his severest aspect--as a judge. They try to silence the judgment with their good works, but they find no good work that is sufficient to do this, and then they must finally despair. When people see that they, themselves, are nothing, and establish the foundation of their hearts upon Christ, esteem him as the highest good, and know God as a Father in death and life--this is to “know God.” Enough has been said on this Gospel. We will pray to God, to give us grace to know him and his Christ aright. Amen.

g fruitfulness. The verb καθαιρω; from κατα, intens. and αιρω, I take away, signifies ordinarily to cleanse, purge, purify, but is certainly to be taken in the sense of pruning, or cutting off, in this text, as the verb purgare is used by Horace, Epist. lib. i. ep. vii. v. 51. Cultello proprios purgantem leniter ungues. "Composedly Paring his own nails with a penknife." He who brings forth fruit to God's glory, according to his light and power, will have the hinderances taken away from his heart; for his very thoughts shall be cleansed by the inspiration of the Holy Ghost. Verse 3 Now ye are clean - Καθαροι εστε, Ye are pruned. As our Lord has not changed the metaphor, it would be wrong to change the expression. Through the word - Δια τον λογον, Through that word - that doctrine of holiness which I have incessantly preached unto you, and which ye have received. Perhaps our Lord more immediately refers here to the words which he had spoken concerning Judas, Joh 13:21-30 , in consequence of which Judas went out and finished his bargain with the chief priests; he being gone off, the body of the apostles was purified; and thus he might say, Now ye are clean through the word which I have spoken unto you. Verse 4 Abide in me - Hold fast faith and a good conscience; and let no trials turn you aside from the truth. And I will abide in you - ye shall receive every help and influence from me that your souls can require, in order to preserve and save them to eternal life. These two things are absolutely necessary to our salvation: 1. That we continue closely united to Christ by faith and love, and live in and to him. 2. That we continually receive from him the power to do good; for as the branch, however good in itself, cannot bear fruit from itself, through its own juice, which it has already derived from the tree, and can be no longer supported than it continues in union with the parent stock, neither can ye, unless ye abide in me. As the branch partakes of the nature of the tree, is nourished by its juice, and lives by its life, so ye must be made partakers of my Divine nature, be wise in my wisdom, powerful in my might, and pure through my holiness. Verse 5 Without me ye can do nothing - Χωρις εμου ου δυνασθε ποιειν ουδεν - Separated from me, ye can do nothing at all. God can do without man, but man cannot do without God. Following the metaphor of our Lord, it would be just as possible to do any good without him, as for a branch to live, thrive, and bring forth fruit, while cut off from that tree from which it not only derives its juices, but its very existence also. Nearly similar to this saying of our Lord, is that of Creeshna (the incarnate God of the Hindoos) to his disciple Arjoon: "God is the gift of charity; God is the offering: God is the fire of the altar; by God the sacrifice is performed; and God is to be obtained by him who maketh God alone the object of his works." And again: "I am the sacrifice; I am the worship; I am the spices; I am the invocation; I am the fire; and I am the victim. I am the Father and Mother of this world, and the Preserver. I am the Holy One, worthy to be known; the mystic figure Om; (see on Joh 1:14 (note)) I am the journey of the good; the Comforter; the Creator; the Witness; the resting-place; the asylum, and the Friend. I am the place of all things; and the inexhaustible seed of nature; I am sunshine, and I am rain; I now draw in, and now let forth." See Bhagvat Geeta, pp. 54 and 80. Could such sentiments as these ever come from any other source than Divine revelation? There is a saying in Theophilus very similar to one of those above: Θεος ου χωρειται, αλλα αυτος εστι τοπος των ὁλων. - God is not comprehended, but he is the place of all things. Verse 6 If a man abide not in me - Our Lord in the plainest manner intimates that a person may as truly be united to him as the branch is to the tree that produces it, and yet be afterwards cut off and cast into the fire; because he has not brought forth fruit to the glory of his God. No man can cut off a branch from a tree to which that branch was never united: it is absurd, and contrary to the letter and spirit of the metaphor, to talk of being seemingly in Christ - because this means nothing. If there was only a seeming union, there could be only a seeming excision: so the matter is just where it began; nothing is done on either side, and nothing said to any purpose. He is cast forth - Observe, that person who abides not in Christ, in a believing loving, obedient spirit, is - 1. Cut off from Jesus, having no longer any right or title to him or to his salvation. 2. He is withered - deprived of all the influences of God's grace and Spirit; loses all his heavenly unction; becomes indifferent, cold, and dead to every holy and spiritual word and work. 3. He is gathered - becomes (through the judgment of God) again united with backsliders like himself and other workers of iniquity; and, being abandoned to his own heart and Satan, he is, 4. Cast into the fire - separated from God's people, from God himself, and from the glory of his power. And, 5. He is burned - is eternally tormented with the devil and his angels, and with all those who have lived and died in their iniquity. Reader! pray God that this may never be thy portion. Verse 7 If ye abide in me, etc. - "Those," says Creeshna, "whose understandings are in him, (God), whose souls are in him, whose confidence is in him, whose asylum is in him, are by the inspired wisdom purified from all their offenses, and go from whence they shall never return." Geeta, p. 59. Observe, in order to have influence with God, we must - 1. Be united to Christ - if ye abide in me. 2. That in order to be preserved in this union, we must have our lives regulated by the doctrine of Christ - and my words abide in you. 3. That to profit by this union and doctrine, we must pray - ye shall ask. 4. That every heavenly blessing shall be given to those who continue in this union, with a loving, obedient, praying spirit: - ye shall ask what ye will, etc. Verse 8 Herein is my Father glorified - Or, honored. It is the honor of the husbandman to have good, strong, vigorous vines, plentifully laden with fruit: so it is the honor of God to have strong, vigorous, holy children, entirely freed from sin, and perfectly filled with his love. Verse 10 If ye keep my commandments, etc. - Hence we learn that it is impossible to retain a sense of God's pardoning love, without continuing in the obedience of faith. Verse 11 That my joy may remain in you - That the joy which I now feel, on account of your steady, affectionate attachment to me, may be lasting, I give you both warnings and directions, that ye may abide in the faith. That your joy might be full - Or, complete - πληρωθη, filled up: a metaphor taken from a vessel, into which water or any other thing is poured, till it is full to the brim. The religion of Christ expels all misery from the hearts of those who receive it in its fullness. It was to drive wretchedness out of the world that Jesus came into it. Bishop Pearce, by joining εν εμοι to χαρα, and not to μεινῃ, translates the verse thus: These things have I spoken, that my joy in you may remain - which is according to the meaning given to the first clause. Verse 12 That ye love one another - See on Joh 13:34 (note). So deeply was thus commandment engraved on the heart of this evangelist that St. Jerome says, lib. iii. c. 6, Com. ad Galat., that in his extreme old age, when he used to be carried to the public assemblies of the believers, his constant saying was, Little children, love one another. His disciples, wearied at last with the constant repetition of the same words, asked him, Why he constantly said the same thing? "Because (said he) it is the commandment of the Lord, and the observation of it alone is sufficient." Quia praeceptum Domini est, et, si solum fiat, sufficit. Verse 13 That a man lay down his life for his friends - No man can carry his love for his friend farther than this: for, when he gives up his life, he gives up all that he has. This proof of my love for you I shall give in a few hours; and the doctrine which I recommend to you I am just going to exemplify myself. There are several remarkable cases, in heathen antiquity, where one friend offered his life for another. The two following will not stand dishonorably even in the book of God; became every thing loving and pure, in heathen, Jew, or Christian, must come from the God of love and purity. When Cyrus had made war on the king of Armenia, and had taken him, his wife, and children, with Tigranes his son, and his wife, prisoners; treating with the old king concerning his ransom, he said, How much money wilt thou give me to have thy wife again? All that I have, replied the king. And how much wilt thou advance to enjoy thy children again? All that I can produce, answered the king. By reckoning thus, said Cyrus, you prize these at twice as much as you possess. Then, turning to Tigranes, he said, How much wilt thou give as a ransom, that thou mayest have thy wife? (Now Tigranes had been but lately married, και ὑπερφιλων την γυναικα, and loved his wife exceedingly.) He answered, I will indeed, O Cyrus, και της ψυχης πριαιμην, ransom her even with My Life, that she may be no longer in thraldom. See Xenoph. Cyrop. lib. iii. c. The second example, which is too long to be inserted, is that affecting account of the friendship of Nisus and Euryalus, given by Virgil, in the ninth book of the Aeneis. These two friends, leagued together, had slain many of the Rutulians in a night attack: at last Euryalus was taken prisoner. Nisus, concealed in a thicket, slew several of the enemy's chiefs with his javelins: Volscens, their general, not seeing the hand by which his officers were slain, determines to wreak his vengeance upon his prisoner. Nisus, seeing his friend about to be transfixed with the sword, rushing out of the wood where he lay hidden, suddenly cries: - Me! Me! adsum qui Feci! in Me convertite ferrum, O Rutuli! MeA fraus omnis: - nihil Iste - nec ausus, Nec potuit - Caelum hoc, et conscia sidera testor! Tantum infelicem Nimium Dilexit Amicum. Aen. lib. ix. l. 427, etc. "Me! Me! he cried, turn all your swords alone On Me! - the fact confess'd, the fault my own. He neither could, nor durst, the guiltless youth; Ye moon and stars, bear witness to the truth! His only crime (if friendship can offend) Is too much love to his unhappy friend." Dryden. Those who understand the beautiful original will at once perceive that the earnestness, confusion, disorder, impatience, and burning love of the Friend, are poorly imitated in the above tame translation. The friendship of David and Jonathan is well known: the latter cheerfully gave up his crown to his friend, though himself was every way worthy to wear it. But when all these instances of rare friendship and affection are seen, read, and admired, let the affected reader turn his astonished eyes to Jesus, pouring out his blood, not for his friends, but for his Enemies; and, in the agonies of death, making supplication for his murderers, with, Father, forgive them, for they know not what they do! - and then let him help exclaiming, if he can, "O Lamb of God, was ever pain, Was ever Love like Thine!" Verse 15 Henceforth I call you not servants - Which he at least indirectly had done, Joh 13:16 ; Mat 10:24 , Mat 10:25 ; Luk 17:10 . I have called you friends - I have admitted you into a state of the most intimate fellowship with myself; and have made known unto you whatsoever I have heard from the Father, which, in your present circumstances, it was necessary for you to be instructed in. Verse 16 Ye have not chosen me - Ye have not elected me as your Teacher: I have called you to be my disciples; witnesses and depositories of the truth. It was customary among the Jews for every person to choose his own teacher. And ordained you - Rather, I have appointed you: the word is εθηκα, I have Put or placed you, i.e. in the vine. Theodorus Mopsuensis, as quoted by Wetstein, observes that εθηκα is here used for εφυτευσα; (I have planted); "and, in saying this, our Lord still makes use of the metaphor of the vine; as if he had said: I have not only planted you, but I have given you the greatest benefits, causing your branches to extend every where through the habitable world." The first ministers of the Gospel were the choice of Jesus Christ; no wonder, then, that they were so successful. Those whom men have since sent, without the appointment of God, have done no good. The choice should still continue with God, who, knowing the heart, knows best who is most proper for the Gospel ministry. To be a genuine preacher of the Gospel, a man must - 1. Be chosen of God to the work. 2. He must be placed in the true vine - united to Christ by faith. 3. He must not think to lead an idle life, but labor. 4. He must not wait till work be brought to him, but he must go and seek it. 5. He must labor so as to bring forth fruit, i.e. to get souls converted to the Lord. 6. He must refer all his fruit to God, who gave him the power to labor, and blessed him in his work. 7. He must take care to water what he has planted, that his fruit may remain - that the souls whom he has gathered in be not scattered from the flock. 8. He must continue instant in prayer, that his labors may be accompanied with the presence and blessing of God - Whatsoever ye shall Ask. 9. He must consider Jesus Christ as the great Mediator between God and man, proclaim his salvation, and pray in his name. - Whatsoever ye shall ask of the Father in my name, etc. See Quesnel. Verse 18 If the world hate you - As the followers of Christ were to be exposed to the hatred of the world, it was no small consolation to them to know that that hatred would be only in proportion to their faith and holiness; and that, consequently, instead of being troubled at the prospect of persecution, they should rejoice, because that should always be a proof to them that they were in the very path in which Jesus himself had trod. Dr. Lardner thinks that πρωτον is a substantive, or at least an adjective used substantively, and this clause of the text should be translated thus: If the world hate you, know that it hated me, your Chief. It is no wonder that the world should hate you, when it hated me, your Lord and Master, whose lips were without guile, and whose conduct was irreproachable. See the doctor's vindication of this translation, Works, vol. i. p. 306. Verse 19 Ye are not of the world - therefore, etc. - On this very account, because ye do not join in fellowship with those who know not God, therefore they hate you. How true is that saying: - "The laws of Christ condemn a vicious world, And goad it to revenge!" Gambold. Verse 20 If they have kept my saying - Or, doctrine. Whosoever acknowledges me for the Christ will acknowledge you for my ministers. Some translate the passage thus: If they have Watched my sayings, i.e. with an intent to accuse me for something which I have said, they will Watch yours also: therefore be on your guard. Παρατηρειν has this sense, as we have had occasion to observe before; and perhaps τηρειν has the same sense here, as it is much more agreeable to the context. Verse 21 Because they know not him that sent me - This is the foundation of all religious persecution: those who are guilty of it, whether in Church or state, know nothing about God. If God tolerates a worship which professes to have him for its object, and which does not disturb the quiet or peace of society, no man has the smallest right to meddle with it; and he that does fights against God. His letting it pass is at least a tacit command that all should treat it as he has done. Verse 22 But now they have no cloke for their sin - (margin: Or, excuse) They are without excuse. See the note on Joh 9:41 . Christ had done such works as demonstrated him to be the Messiah - yet they rejected him: here lay their sin; and this sin, and the punishment to which it exposed them, still remain; for they still continue to reject the Lord that bought them. Verse 25 Written in their law - See on Joh 10:34 (note). These words are taken from Psa 69:4 . This psalm is applied to Christ, Joh 2:17 ; Joh 19:28 ; to the vengeance of God against Judea, Act 1:20 . The psalm seems entirely prophetic of Christ. His deep abasement is referred to, Psa 69:2-5 ; his prayer for his disciples and followers, Psa 69:6 ; that for himself, in the garden of Gethsemane, Psa 69:15-19 ; his crucifixion, Psa 69:20-22 ; the vengeance of God against the Jews, from Psa 69:23-29 ; the glorious manner in which he gets out of all his sufferings, Psa 69:30 ; the abolition of the Mosaic rites and ceremonies, Psa 69:31 , compared with Isa 66:3 ; and, finally, the establishment of the Gospel through the whole world, in Psa 69:33 and following verses. The reader will do well to consult the psalm before he proceeds. Verse 26 But when the Comforter is come - See on Joh 14:16 (note). He shall testify and ye also shall bear witness - He shall bear his testimony in your souls, and ye shall bear this testimony to the world. And so they did, by their miracles, their preaching, their writings, their lives, and by their deaths. Our Lord appears to reason thus: In every respect the unbelief of the Jews is inexcusable. They believe not my doctrine, notwithstanding its purity and holiness. They believe not in the Father who sent me, notwithstanding I have confirmed my mission by the most astonishing miracles. One thing only remains now to be done, i.e. to send them the Holy Spirit, to convince them of sin, righteousness, and judgment; and this he shall do, not only by his influence upon their hearts, but also by your words: and when they shall have resisted this Spirit, then the cup of their iniquity shall be filled up, and wrath shall come upon them to the uttermost. But in what sense can it be said that Christ wrought more miracles than any other had done, Joh 15:24 ? - for Elijah and Elisha raised the dead; cured diseases; and made fire to come down from heaven. Did Christ do greater miracles than Moses did in Egypt - at the Red Sea - at the rock of Horeb, and at the rock of Kadesh? Did Christ do greater miracles than Joshua did, in the destruction of Jericho - in the passage of Jordan - in causing the sun and moon to stand still? To all this it may be answered, Christ's miracles were greater: 1. As to their number. 2. As to their utility - they were wrought to comfort the distressed, and to save the lost. 3. Christ wrought all his miracles by his own power alone; and they wrought theirs through his power only. 4. Christ wrought his numerous miracles in the space of three or four years, and in the presence of the same people; and the others mere wrought from time to time in different centuries. Some critics have confined the whole of this chapter to the apostles of our Lord, and the work of propagating Christianity to which they had been called. The whole comment of Rosenmuller on this chapter proceeds on this plan; and at once shows how nugatory it is. What learned labor has there been in the world, to banish the spirit of Christianity from the earth, while the letter was professed to be scrupulously regarded! 1. The spiritual union spoken of by Christ is not merely necessary for his primitive disciples, but also for all who would be Christians on earth, and beatified spirits in heaven. 2. The brotherly love here inculcated is the duty and interest of every Christian soul on the face of the earth. 3. The necessity of adorning the Christian profession, by bringing forth corresponding fruits, is the duty of all who name the name of the Lord Jesus. 4. The appointment to, and preparation for, the work of the sacred ministry, must ever be primarily with Christ: for those who have no higher authority than that which they derive from man are never likely to be useful in Christianizing the world. 5. The persecution to which the apostles were exposed has been the common lot of Christians from the foundation of Christianity. 6. The consolations and influences of Christ's Spirit have not been the exclusive privileges of the apostles; they are the birthright of all the sons and daughters of God. Introduction Christ warns his disciples, and foretells the persecutions they should receive from the Jews, Joh 16:1-4 . Foretells his death, and promises them the Comforter, Joh 16:5-7 . Points out his operations among the Jews, and in the world, Joh 16:8-11 . His peculiar influences on the souls of the disciples, Joh 16:12-15 . Speaks figuratively of his death and resurrection, at which his disciples are puzzled, Joh 16:16-18 . He explains and illustrates the whole by a similitude, Joh 16:19-22 . Shows himself to be the Mediator between God and man, and that all prayers must be put up in his name, Joh 16:23-28 . The disciples clearly comprehend his meaning and express their strong faith in him, Joh 16:29 , Joh 16:30 . He again foretells their persecution, and promises them his peace and support, Joh 16:31-33 . Verse 1 These things have I spoken - Particularly what is mentioned in the two last chapters. Be offended - Ἱνα μη σκανδαλισθητε, That ye should not be stumbled. May not fall away from the faith, nor receive any injury to your souls, as that man does to his body who stumbles, or falls over a stone, or block, in the way which he has not discovered. Verse 2 They shall put you out of the synagogues - They will excommunicate you, and consider you as execrable, and utterly unworthy to hold any commerce with God by religion; or with man by civil fellowship. See on Joh 9:22 (note). In these excommunications they were spoiled of all their substance, see Ezr 10:8 , and see also Heb 10:34 , and deprived of their character, their influence, and every necessary of life. Though the Jewish people had the most humane laws, yet they were a most vindictive and cruel people. That whosoever killeth you, etc. - This Paul found; for more than forty Jews bound themselves under a curse that they would neither eat nor drink till they had killed him, Act 23:12 , Act 23:13 ; and agreeably to this, it is said, in that Tract of the Talmud which is entitled Bammidbar, R. xxi. ad. Num 25:13 : "He who sheds the blood of the ungodly, is equal to him who brings an offering to God." What the Zealots did is notorious in history. They butchered any person, in cold blood, who, they pretended to believe, was an enemy to God, to the law, or to Moses; and thought they were ful

I am the true vine. Some have supposed that this discourse was delivered in the room where the Lord's Supper was instituted, and that, as they had made use of wine, Jesus took occasion from that to say that he was the true vine, and to intimate that his blood was the real wine that was to give strength to the soul. Others have supposed that it was delivered in the temple, the entrance to which was adorned with a golden vine (Josephus), and that Jesus took occasion thence to say that he was the true vine; but it is most probable that it was spoken while they were going from the paschal supper to the Mount of Olives. Whether it was suggested by the sight of vines by the way, or by the wine of which they had just partaken, cannot now be determined. The comparison was frequent among Jews, for Palestine abounded in vineyards, and the illustration was very striking. Thus the Jewish people are compared to a vine which God had planted, Isa 5:1-7, Ps 80:8-16, Joel 1:7, Jer 2:21, Eze 19:10. When Jesus says he was the true vine, perhaps allusion is had to Jer 2:21. The word true, here, is used in the sense of real, genuine. He really and truly gives what is emblematically represented by a vine. The point of the comparison or the meaning of the figure is this: A vine yields proper juice and nourishment to all the branches, whether these are large or small. All the nourishment of each branch and tendril passes through the main stalk, or the vine, that springs from the earth. So Jesus is the source of all real strength and grace to his disciples. He is their leader and teacher, and imparts to them, as they need, grace and strength to bear the fruits of holiness. And my Father is the husbandman. The word vine-dresser more properly expresses the sense of the original word than husbandman. It means one who has the care of a vineyard; whose office it is to nurture, trim, and defend the vine, and who of course feels a deep interest in its growth and welfare. Mt 21:33. The figure means that God gave, or appointed his Son to be, the source of blessings to man; that all grace descends through him; and that God takes care of all the branches of this vine--that is, of all who are by faith united to the Lord Jesus Christ. In Jesus and all his church he feels the deepest interest, and it is an object of great solicitude that his church should receive these blessings and bear much fruit. (a) "true vine" Isa 4:2 (b) "husbandman" Song 8:12

I am the true vine - So the true bread, John 6:32 ; that is, the most excellent.

, and cast them into the fire, and they are burned. 7 If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. 8 Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples. Here Christ discourses concerning the fruit, the fruits of the Spirit, which his disciples were to bring forth, under the similitude of a vine. Observe here, I. The doctrine of this similitude; what notion we ought to have of it. 1. That Jesus Christ is the vine, the true vine. It is an instance of the humility of Christ that he is pleased to speak of himself under low and humble comparisons. He that is the Sun of righteousness, and the bright and morning Star, compares himself to a vine. The church, which is Christ mystical, is a vine ( Ps. lxxx. 8 ), so is Christ, who is the church seminal. Christ and his church are thus set forth. (1.) He is the vine, planted in the vineyard, and not a spontaneous product; planted in the earth, for his is the Word made flesh. The vine has an unsightly unpromising outside; and Christ had no form nor comeliness, Isa. liii. 2 . The vine is a spreading plant, and Christ will be known as salvation to the ends of the earth. The fruit of the vine honours God and cheers man ( Judg. ix. 13 ), so does the fruit of Christ's mediation; it is better than gold, Prov. viii. 19 . (2.) He is the true vine, as truth is opposed to pretence and counterfeit; he is really a fruitful plant, a plant of renown. He is not like that wild vine which deceived those who gathered of it ( 2 Kings iv. 39 ), but a true vine. Unfruitful trees are said to lie ( Hab. iii. 17 . marg. ), but Christ is a vine that will not deceive. Whatever excellency there is in any creature, serviceable to man, it is but a shadow of that grace which is in Christ for his people's good. He is that true vine typified by Judah's vine, which enriched him with the blood of the grape ( Gen. xlix. 11 ), by Joseph's vine, the branches of which ran over the wall ( Gen. xlix. 22 ), by Israel's vine, under which he dwelt safely, 1 Kings iv. 25 . 2. That believers are branches of this vine, which supposes that Christ is the root of the vine. The root is unseen, and our life is hid with Christ; the root bears the tree ( Rom. xi. 18 ), diffuses sap to it, and is all in all to its flourishing and fruitfulness; and in Christ are all supports and supplies. The branches of the vine are many, some on one side of the house or wall, others on the other side; yet, meeting in the root, are all but one vine; thus all good Christians, though in place and opinion distant from each other, yet meet in Christ, the centre of their unity. Believers, like the branches of the vine, are weak, and insufficient to stand of themselves, but as they are borne up. See Ezek. xv. 2 . 3. That the Father is the husbandman, georgos — the land-worker. Though the earth is the Lord's, it yields him no fruit unless he work it. God has not only a propriety in, but a care of, the vine and all the branches. He hath planted, and watered, and gives the increase; for we are God's husbandry, 1 Cor. iii. 9 . See Isa. v. 1, 2 ; xxvii. 2, 3 . He had an eye upon Christ, the root, and upheld him, and made him to flourish out of a dry ground. He has an eye upon all the branches, and prunes them, and watches over them, that nothing hurt them. Never was any husbandman so wise, so watchful, about his vineyard, as God is about his church, which therefore must needs prosper. II. The duty taught us by this similitude, which is to bring forth fruit, and, in order to this, to abide in Christ. 1. We must be fruitful. From a vine we look for grapes ( Isa. v. 2 ), and from a Christian we look for Christianity; this is the fruit, a Christian temper and disposition, a Christian life and conversation, Christian devotions and Christian designs. We must honour God, and do good, and exemplify the purity and power of the religion we profess; and this is bearing fruit. The disciples here must be fruitful, as Christians, in all the fruits of righteousness, and as apostles, in diffusing the savour of the knowledge of Christ. To persuade them to this, he urges, (1.) The doom of the unfruitful ( v. 2 ): They are taken away. [1.] It is here intimated that there are many who pass for branches in Christ who yet do not bear fruit. Were they really united to Christ by faith, they would bear fruit; but being only tied to him by the thread of an outward profession, though they seem to be branches, they will soon be seen to be dry ones. Unfruitful professors are unfaithful professors; professors, and no more. It might be read, Every branch that beareth not fruit in me, and it comes much to one; for those that do not bear fruit in Christ, and in his Spirit and grace, are as if they bore no fruit at all, Hos. x. 1 . [2.] It is here threatened that they shall be taken away, in justice to them and in kindness to the rest of the branches. From him that has not real union with Christ, and fruit produced thereby, shall be taken away even that which he seemed to have, Luke viii. 18 . Some think this refers primarily to Judas. (2.) The promise made to the fruitful: He purgeth them, that they may bring forth more fruit. Note, [1.] Further fruitfulness is the blessed reward of forward fruitfulness. The first blessing was, Be fruitful; and it is still a great blessing. [2.] Even fruitful branches, in order to their further fruitfulness, have need of purging or pruning; kathairei — he taketh away that which is superfluous and luxuriant, which hinders its growth and fruitfulness. The best have that in them which is peccant, aliquid amputandum—something which should be taken away; some notions, passions, or humours, that want to be purged away, which Christ has promised to do by his word, and Spirit, and providence; and these shall be taken off by degrees in the proper season. [3.] The purging of fruitful branches, in order to their greater fruitfulness, is the care and work of the great husbandman, for his own glory. (3.) The benefits which believers have by the doctrine of Christ, the power of which they should labour to exemplify in a fruitful conversation: Now you are clean, v. 3 . [1.] Their society was clean, now that Judas was expelled by that word of Christ, What thou doest, do quickly; and till they were got clear of him they were not all clean. The word of Christ is a distinguishing word, and separates between the precious and the vile; it will purify the church of the first-born in the great dividing day. [2.] They were each of them clean, that is, sanctified, by the truth of Christ ( ch. xvii. 17 ); that faith by which they received the word of Christ purified their hearts, Acts xv. 9 . The Spirit of grace by the word refined them from the dross of the world and the flesh, and purged out of them the leaven of the scribes and Pharisees, from which, when they saw their inveterate rage and enmity against their Master, they were now pretty well cleansed. Apply it to all believers. The word of Christ is spoken to them; there is a cleansing virtue in that word, as it works grace, and works out corruption. It cleanses as fire cleanses the gold from its dross, and as physic cleanses the body from its disease. We then evidence that we are cleansed by the word when we bring forth fruit unto holiness. Perhaps here is an allusion to the law concerning vineyards in Canaan; the fruit of them was as unclean, and uncircumcised, the first three years after it was planted, and the fourth year it was to be holiness of praise unto the Lord; and then it was clean, Lev. xix. 23, 24 . The disciples had now been three years under Christ's instruction; and now you are clean. (4.) The glory that will redound to God by our fruitfulness, with the comfort and honour that will come to ourselves by it, v. 8 . If we bear much fruit, [1.] Herein our Father will be glorified. The fruitfulness of the apostles, as such, in the diligent discharge of their office, would be to the glory of God in the conversion of souls, and the offering of them up to him, Rom. xv. 9 , 16 . The fruitfulness of all Christians, in a lower or narrower sphere, is to the glory of God. By the eminent good works of Christians many are brought to glorify our Father who is in heaven. [2.] So shall we be Christ's disciples indeed, approving ourselves so, and making it to appear that we are really what we call ourselves. So shall we both evidence our discipleship and adorn it, and be to our Master for a name and a praise, and a glory, that is, disciples indeed, Jer. xiii. 11 . So shall we be owned by our Master in the great day, and have the reward of disciples, a share in the joy of our Lord. And the more fruit we bring forth, the more we abound in that which is good, the more he is glorified. 2. In order to our fruitfulness, we must abide in Christ, must keep up our union with him by faith, and do all we do in religion in the virtue of that union. Here is, (1.) The duty enjoined ( v. 4 ): Abide in me, and I in you. Note, It is the great concern of all Christ's disciples constantly to keep up a dependence upon Christ and communion with him, habitually to adhere to him, and actually to derive supplies from him. Those that are come to Christ must abide in him: " Abide in me, by faith; and I in you, by my Spirit; abide in me, and then fear not but I will abide in you; " for the communion between Christ and believers never fails on his side. We must abide in Christ's word by a regard to it, and it in us as a light to our feet. We must abide in Christ's merit as our righteousness and plea, and it in us as our support and comfort. The knot of the branch abides in the vine, and the sap of the vine abides in the branch, and so there is a constant communication between them. (2.) The necessity of our abiding in Christ, in order to our fruitfulness ( v. 4, 5 ): " You cannot bring forth fruit, except you abide in me; but, if you do, you bring forth much fruit; for, in short, without me, or separate from me, you can do nothing. " So necessary is it to our comfort and happiness that we be fruitful, that the best argument to engage us to abide in Christ is, that otherwise we cannot be fruitful. [1.] Abiding in Christ is necessary in order to our doing much good. He that is constant in the exercise of faith in Christ and love to him, that lives upon his promises and is led by his Spirit, bringeth forth much fruit, he is very serviceable to God's glory, and his own account in the great day. Note, Union with Christ is a noble principle, productive of all good. A life of faith in the Son of God is incomparably the most excellent life a man can live in this world; it is regular and even, pure and heavenly; it is useful and comfortable, and all that answers the end of life. [2.] It is necessary to our doing any good. It is not only a means of cultivating ad increasing what good there is already in us, but it is the root and spring of all good: " Without me you can do nothing: not only no great thing, heal the sick, or raise the dead, but nothing." Note, We have as necessary and constant a dependence upon the grace of the Mediator for all the actions of the spiritual and divine life as we have upon the providence of the Creator for all the actions of the natural life; for, as to both, it is in the divine power that we live, move, and have our being. Abstracted from the merit of Christ, we can do nothing towards our justification; and from the Spirit of Christ nothing towards our sanctification. Without Christ we can do nothing aright, nothing that will be fruit pleasing to God or profitable to ourselves, 2 Cor. iii. 5 . We depend upon Christ, not only as the vine upon the wall, for support; but, as the branch on the root, for sap. (3.) The fatal consequences of forsaking Christ ( v. 6 ): If any man abide not in me, he is cast forth as a branch. This is a description of the fearful state of hypocrites that are not in Christ, and of apostates that abide not in Christ. [1.] They are cast forth as dry and withered branches, which are plucked off because they cumber the tree. It is just that those should have no benefit by Christ who think they have no need of him; and that those who reject him should be rejected by him. Those that abide not in Christ shall be abandoned by him; they are left to themselves, to fall into scandalous sin, and then are justly cast out of the communion of the faithful. [2.] They are withered, as a branch broken off from the tree. Those that abide not in Christ, though they may flourish awhile in a plausible, at least a passable profession, yet in a little time wither and come to nothing. Their parts and gifts wither; their zeal and devotion wither; their credit and reputation wither; their hopes and comforts wither, Job viii. 11-13 . Note, Those that bear no fruit, after while will bear no leaves. How soon is that fig-tree withered away which Christ has cursed! [3.] Men gather them. Satan's agents and emissaries pick them up, and make an easy prey of them. Those that fall off from Christ presently fall in with sinners; and the sheep that wander from Christ's fold, the devil stands ready to seize them for himself. When the Spirit of the Lord had departed from Saul, an evil spirit possessed him. [4.] They cast them into the fire, that is, they are cast into the fire; and those who seduce them and draw them to sin do in effect cast them there; for they make them children of hell. Fire is the fittest place for withered branches, for they are good for nothing else, Ezek. xv. 2-4 . [5.] They are burned; this follows of course, but it is here added very emphatically, and makes the threatening very terrible. They will not be consumed in a moment, like thorns under a pot ( Eccl. vii. 6 ), but kaietai , they are burning for ever in a fire, which not only cannot be quenched, but will never spend itself. This comes of quitting Christ, this is the end of barren trees. Apostates are twice dead ( Jude 12 ), and when it is said, They are cast into the fire and are burned, it speaks as if they were twice damned. Some apply men's gathering them to the ministry of the angels in the great day, when they shall gather out of Christ's kingdom all things that offend, and shall bundle the tares for the fire. (4.) The blessed privilege which those have that abide in Christ ( v. 7 ): If my words abide in you, you shall ask what you will of my Father in my name, and it shall be done. See here, [1.] How our union with Christ is maintained—by the word: If you abide in me; he had said before, and I in you; here he explains himself, and my words abide in you; for it is in the word that Christ is set before us, and offered to us, Rom. x. 6-8 . It is in the word that we receive and embrace him; and so where the word of Christ dwells richly there Christ dwells. If the word be our constant guide and monitor, if it be in us as at home, then we abide in Christ, and he in us. [2.] How our communion with Christ is maintained—by prayer: You shall ask what you will, and it shall be done to you. And what can we desire more than to have what we will for the asking? Note, Those that abide in Christ as their heart's delight shall have, through Christ, their heart's desire. If we have Christ, we shall want nothing that is good for us. Two things are implied in this promise:— First, That if we abide in Christ, and his word in us, we shall not ask any thing but what is proper to be done for us. The promises abiding in us lie ready to be turned into prayers; and the prayers so regulated cannot but speed. Secondly, That if we abide in Christ and his word we shall have such an interest in God's favour and Christ's mediation that we shall have an answer of peace to all our prayers. Christ's Love to His Disciples. 9 As the Father hath loved me, so have I loved you: continue ye in my love. 10 If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love. 11 These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. 12 This is my commandment, That ye love one another, as I have loved you. 13 Greater love hath no man than this, that a man lay down his life for his friends. 14 Ye are my friends, if ye do whatsoever I command you. 15 Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you. 16

Every one that beareth fruit, he purifieth - by obeying the truth, 1Pet 1:22 ; and by inward or outward sufferings, Heb 12:10 ,11. So purity and fruitfulness help each other. That it may bear more fruit - For this is one of the noblest rewards God can bestow on former acts of obedience, to make us yet more holy, and fit for farther and more eminent service.

Every branch in me. Every one that is a true follower of me, that is united to me by faith, and that truly derives grace and strength from me, as the branch does from the vine. The word branch includes all the boughs, and the smallest tendrils that shoot out from the parent stalk. Jesus here says that he sustains the same relation to his disciples that a parent stalk does to the branches; but this does not denote any physical or incomprehensible union. It is a union formed by believing on him; resulting from our feeling our dependence on him and our need of him; from embracing him as our Saviour, Redeemer, and Friend. We become united to him in all our interests, and have common feelings, common desires, and a common destiny with him. We seek the same objects, are willing to encounter the same trials, contempt, persecution, and want, and are desirous that his God shall be ours, and his eternal abode ours. It is a union of friendship, of love, and of dependence; a union of weakness with strength; of imperfection with perfection; of a dying nature with a living Saviour; of a lost sinner with an unchanging Friend and Redeemer. It is the most tender and interesting of all relations, but not more mysterious or more physical than the union of parent and child, of husband and wife ( Eph 5:23 ), or friend and friend. That beareth not fruit. As the vinedresser will remove all branches that are dead or that bear no fruit, so will God take from his church all professed Christians who give no evidence by their lives that they are truly united to the Lord Jesus. He here refers to such cases as that of Judas, the apostatizing disciples, and all false and merely nominal Christians (Dr. Adam Clarke). He taketh away. The vine-dresser cuts it off. God removes such in various ways: 1st. By the discipline of the church. 2nd. By suffering them to fall into temptation. 3rd. By persecution and tribulation, by the deceitfulness of riches, and by the cares of the world ( Mt 13:21,22 ); by suffering the man to be placed in such circumstances as Judas, Achan, and Ananias were--such as to show what they were, to bring their characters fairly out, and to let it be seen that they had no true love to God. 4th. By death, for God has power thus at any moment to remove unprofitable branches from the church. Every branch that beareth fruit. That is, all true Christians, for all such bear fruit. To bear fruit is to show by our lives that we are under the influence of the religion of Christ, and that that religion produces in us its appropriate effects, Gal 5:22,23. Mt 7:16-20. It is also to live so as to be useful to others. As a vineyard is worthless unless it bears fruit that may promote the happiness or subsistence of man, so the Christian principle would be worthless unless Christians should live so that others may be made holy and happy by their example and labours, and so that the world may be brought to the cross of the Saviour. He purgeth it. Or rather he prunes it, or cleanses it by pruning. There is a use of words here --a paronomasia - in the original which cannot be retained in the translation. It may be imperfectly seen by retaining the Greek words--"Every branch in me that beareth not fruit he taketh away (airei); every branch that beareth fruit, he purgeth it ( kathairei ); now ye are clean (katharoi )," &c. The same Greek word in different forms is still retained. God purifies all true Christians so that they may be more useful. He takes away that which hindered their usefulness; teaches them; quickens them; revives them; makes them more pure in motive and in life. This he does by the regular influences of his Spirit in sanctifying them, purifying their motives, teaching them the beauty of holiness, and inducing them to devote themselves more to him. He does it by taking away what opposes their usefulness, however much they may be attached to it, or however painful to part with it; as a vine-dresser will often feel himself compelled to lop off a branch that is large, apparently thrifty, and handsome, but which bears no fruit, and which shades or injures those which do. So God often takes away the property of his people, their children, or other idols. He removes the objects which bind their affections, and which render them inactive. He takes away the things around man, as he did the valued gourds of Jonah ( Jn 4:5-11 ), so that he may feel his dependence, and live more to the honour of God, and bring forth more proof of humble and active piety. (c) "Every branch" Mt 15:13 (d) "that beareth" Heb 12:15, Rev 3:19

Now ye are clean. Still keeping up the figure ( katharoi ). It does not mean that they were perfect, but that they had been under a process of purifying by his instructions all the time he had been with them. He had removed their erroneous notions of the Messiah; he had gradually reclaimed them from their fond and foolish views respecting earthly honours; he had taught them to be willing to forsake all things; and he had so trained and disciplined them that immediately after his death they would be ready to go and bear fruit among all nations to the honour of his name. In addition to this, Judas had been removed from their number, and they were now all true followers of the Saviour. Jn 13:10. Through the word. By means of the teachings of Jesus while he had been with them. (e) "Now, you are clean" Jn 17:17, Eph 5:26, 1Pet 1:22

Ye are clean - All of you, to whom I now speak, are purged from the guilt and power of sin; by the word - Which, applied by the Spirit, is the grand instrument of purifying the soul.

Abide in me - Ye who are now pure by living faith, producing all holiness; by which alone ye can be in me.

Abide in me. Remain united to me by a living faith. Live a life of dependence on me, and obey my doctrines, imitate my example, and constantly exercise faith in me. And I in you. That is, if you remain attached to me, I will remain with you, and will teach, guide, and comfort you. This he proceeds to illustrate by a reference to the vine. If the branch should be cut off an instant, it would die and be fruitless. As long as it is in the vine, from the nature of the case, the parent stock imparts its juices, and furnishes a constant circulation of sap adapted to the growth and fruitfulness of the branch. So our piety, if we should be separate from Christ, or if we cease to feel our union to him and dependence on him, withers and droops. While we are united to him by a living faith, from the nature of the case, strength flows from him to us, and we receive help as we need. Piety then, manifested in good works, in love, and self-denial, is as natural, as easy, as unconstrained, and as lovely as the vine covered with fruitful branches is at once useful and enticing. (f) "abide in me" Jn 2:6 (g) "As the branch" Hoss 14:8, Gal 2:20, Php 1:11

I am the vine, ye are the branches - Our Lord in this whole passage speaks of no branches but such as are, or at least were once, united to him by living faith.

I am the vine, Jn 15:1 Without me ye can do nothing. The expression "without me" denotes the same as separate from me. As the branches, if separated from the parent stock, could produce no fruit, but would immediately wither and die, so Christians, if separate from Christ, could do nothing. The expression is one, therefore, strongly implying dependence. The Son of God was the original source of life, Jn 1:4. He also, by his work as Mediator, gives life to the world ( Jn 6:33 ), and it is by the same grace and agency that it is continued in the Christian. We see hence, 1st. That to him is due all the praise for all the good works the Christian performs. 2nd. That they will perform good works just in proportion as they feel their dependence on him and look to him. And 3rd. That the reason why others fail of being holy is because they are unwilling to look to him, and seek grace and strength from him who alone is able to give it. (1) "without me", or "severed from me"

If a man abide not in me. See Jn 15:4. If a man is not truly united to him by faith, and does not live with a continual sense of his dependence on him. This doubtless refers to those who are professors of religion, but who have never known anything of true and real connection with him. Is cast forth. Jn 15:2. Mt 8:12, Also Mt 22:13. Is withered. Is dried up. A branch cut off withers. So of a soul unconnected with Christ, however fair it may have appeared, and however flourishing when a profession of religion was first made, yet when it is tried, and it is seen that there was no true grace, everything withers and dies. The zeal languishes, the professed love is gone, prayer is neglected, the sanctuary is forsaken, and the soul becomes like a withered branch reserved for the fire of the last great day. See a beautiful illustration of this in Eze 15:1-8. Men gather them. The word men is not in the original, and should not have been in the translation. The Greek is "they gather them," a form of expression denoting simply they are gathered, without specifying by whom it is done. From Mt 13:40-42, it seems that it will be done by the angels. The expression means, as the withered and useless branches of trees are gathered for fuel, so shall it be with all hypocrites and false professors of religion. Are burned. See Mt 13:42. (h) "If a man abide" Mt 3:10, 7:19

If any one abide not in me - By living faith; not by Church communion only. He may thus abide in Christ, and be withered all the time, and cast into the fire at last. He is cast out - Of the vineyard, the invisible Church. Therefore he was in it once.

My words. My doctrine; my commandments. Abide in you. Not only are remembered, but are suffered to remain in you as a living principle, to regulate your affections and life. Ye shall ask, &c. See Jn 14:13. This promise had particular reference to the apostles. It is applicable to other Christians only so far as they are in circumstances similar to the apostles, and only so far as they possess their spirit. We learn from it that it is only when we keep the commandments of Christ--only when we live by faith in him, and his words are suffered to control our conduct and affections, that our prayers will be heard. Were we perfect in all things, he would always hear us, and we should be kept from making an improper petition; but just so far as men regard iniquity in their heart, the Lord will not hear them, Ps 66:18. (i) "Ye shall ask" Jn 16:23

If ye abide in me, ye shall ask - Prayers themselves are a fruit of faith, and they produce more fruit.

So shall ye be my disciples - Worthy of the name. To be a disciple of Christ is both the foundation and height of Christianity.

Herein. In this--to wit, in your bearing much fruit. Glorified. Honoured. Bear much fruit. Are fruitful in good works; are faithful, zealous, humble, devoted, always abounding in the work of the Lord. This honours God, 1st. Because it shows the excellence of his law which requires it. 2nd. Because it shows the power of his gospel, and of that grace which can overcome the evil propensities of the heart and produce it. 3rd. Because the Christian is restored to the divine image, and it shows how excellent is the character after which they are formed. They imitate God, and the world sees that the whole tendency of the divine administration and character is to make man holy; to produce in us that which is lovely, and true, and honest, and of good report. Comp. Mt 7:20, Php 4:8. So. That is, in doing this. Shall ye be my disciples. This is a true test of character. It is not by profession, but it is by a holy life, that the character is tried. This is a test which it is easy to apply, and one which decides the case. It is worthy of remark that the Saviour says that those who bear MUCH fruit are they who are his disciples. The design and tendency of his religion is to excite men to do much good, and to call forth all their strength, and time, and talents in the work for which the Saviour laid down his life. Nor should anyone take comfort in the belief that he is a Christian who does not aim to do much good, and who does not devote to God all that he has in an honest effort to glorify his name, and to benefit a dying world. The apostles obeyed this command of the Saviour, and went forth preaching the gospel everywhere, and aiming to bring all men to the knowledge of the truth; and it is this spirit only, manifested in a proper manner, which can constitute any certain evidence of piety.

Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. 17 These things I command you, that ye love one another. Christ, who is love itself, is here discoursing concerning love, a fourfold love. I. Concerning the Father's love to him; and concerning this he here tells us, 1. That the Father did love him ( v. 9 ): As the Father hath loved me. He loved him as Mediator: This is my beloved Son. He was the Son of his love. He loved him, and gave all things into his hand; and yet so loved the world as to deliver him up for us all. When Christ was entering upon his sufferings he comforted himself with this, that his Father loved him. Those whom God loves as a Father may despise the hatred of all the world. 2. That he abode in his Father's love, v. 10 . He continually loved his Father, and was beloved of him. Even when he was made sin and a curse for us, and it pleased the Lord to bruise him, yet he abode in his Father's love. See Ps. lxxxix. 33 . Because he continued to love his Father, he went cheerfully through his sufferings, and therefore his Father continued to love him. 3. That therefore he abode in his Father's love because he kept his Father's law: I have kept my Father's commandments, as Mediator, and so abide in his love. Hereby he showed that he continued to love his Father, that he went on, and went through, with his undertaking, and therefore the Father continued to love him. His soul delighted in him, because he did not fail, nor was discouraged, Isa. xlii. 1-4 . We having broken the law of creation, and thereby thrown ourselves out of the love of God; Christ satisfied for us by obeying the law of redemption, and so he abode in his love, and restored us to it. II. Concerning his own love to his disciples. Though he leaves them, he loves them. And observe here, 1. The pattern of this love: As the Father has loved me, so have I loved you. A strange expression of the condescending grace of Christ! As the Father loved him, who was most worthy, he loved them, who were most unworthy. The Father loved him as his Son, and he loves them as his children. The Father gave all things into his hand; so, with himself, he freely giveth us all things. The Father loved him as Mediator, as head of the church, and the great trustee of divine grace and favour, which he had not for himself only, but for the benefit of those for whom he was entrusted; and, says he, "I have been a faithful trustee. As the Father has committed his love to me, so I transmit it to you." Therefore the Father was well pleased with him, that he might be well pleased with us in him; and loved him, that in him, as beloved, he might make us accepted, Eph. i. 6 . 2. The proofs and products of this love, which are four:— (1.) Christ loved his disciples, for he laid down his life for them ( v. 13 ): Greater proof of love hath no man to show than this, to lay down his life for his friend. And this is the love wherewith Christ hath loved us, he is our antipsychos — bail for us, body for body, life for life, though he knew our insolvency, and foresaw how much the engagement would cost him. Observe here, [1.] The extent of the love of the children of men to one another. The highest proof of it is laying down one's life for a friend, to save his life, and perhaps there have been some such heroic achievements of love, more than plucking out one's own eyes, Gal. iv. 15 . If all that a man has he will give for his life, he that gives this for his friend gives all, and can give no more; this may sometimes be our duty, 1 John iii. 16 . Paul was ambitious of the honour ( Phil. ii. 17 ); and for a good man some will even dare to die, Rom. v. 7 . It is love in the highest degree, which is strong as death. [2.] The excellency of the love of Christ beyond all other love. He has not only equaled, but exceeded, the most illustrious lovers. Others have laid down their lives, content that they should be taken from them; but Christ gave up his, was not merely passive, but made it his own act and deed. The life which others have laid down has been but of equal value with the life for which it was laid down, and perhaps less valuable; but Christ is infinitely more worth than ten thousand of us. Others have thus laid down their lives for their friends, but Christ laid down his for us when we were enemies, Rom. v. 8 , 10 . Plusquam ferrea aut lapidea corda esse oportet, quæ non emolliet tam incomparabilis divini amoris suavitas—Those hearts must be harder than iron or stone which are not softened by such incomparable sweetness of divine love. —Calvin. (2.) Christ loved his disciples, for he took them into a covenant of friendship with himself, v. 14, 15 . "If you approve yourselves by your obedience my disciples indeed, you are my friends, and shall be treated as friends." Note, The followers of Christ are the friends of Christ, and he is graciously pleased to call and account them so. Those that do the duty of his servants are admitted and advanced to the dignity of his friends. David had one servant in his court, and Solomon one in his, that was in a particular manner the king's friend ( 2 Sam. xv. 37 ; 1 Kings iv. 5 ); but this honour have all Christ's servants. We may in some particular instance befriend a stranger; but we espouse all the interests of a friend, and concern ourselves in all his cares: thus Christ takes believers to be his friends. He visits them and converses with them as his friends, bears with them and makes the best of them, is afflicted in their afflictions, and takes pleasure in their prosperity; he pleads for them in heaven and takes care of all their interests there. Have friends but one soul? He that is joined to the Lord is one spirit, 1 Cor. vi. 17 . Though they often show themselves unfriendly, he is a friend that loves at all times. Observe how endearingly this is expressed here. [1.] He will not call them servants, though they call him Master and Lord. Those that would be like Christ in humility must not take a pride in insisting upon all occasions on their authority and superiority, but remember that their servants are their fellow-servants. But, [2.] He will call them his friends; he will not only love them, but will let them know it; for in his tongue is the law of kindness. After his resurrection he seems to speak with more affectionate tenderness of and to his disciples than before. Go to my brethren, ch. xx. 17 . Children, have you any meat? ch. xxi. 5 . But observe, though Christ called them his friends, they called themselves his servants: Peter, a servant of Christ ( 1 Pet. i. 1 ), and so James, ch. i. 1 . The more honour Christ puts upon us, the more honour we should study to do him; the higher in his eyes, the lower in our own. (3.) Christ loved his disciples, for he was very free in communicating his mind to them ( v. 15 ): "Henceforth you shall not be kept so much in the dark as you have been, like servants that are only told their present work; but, when the Spirit is poured out, you shall know your Master's designs as friends. All things that I have heard of my Father I have declared unto you. " As to the secret will of God, there are many things which we must be content not to know; but, as to the revealed will of God, Jesus Christ has faithfully handed to us what he received of the Father, ch. i. 18 ; Matt. xi. 27 . The great things relating to man's redemption Christ declared to his disciples, that they might declare them to others; they were the men of his counsel, Matt. xiii. 11 . (4.) Christ loved his disciples, for he chose and ordained them to be the prime instruments of his glory and honour in the world ( v. 16 ): I have chosen you, and ordained you, His love to them appeared, [1.] In their election, their election to their apostleship ( ch. vi. 70 ): I have chosen you twelve. It did not begin on their side: You have not chosen me, but I first chose you. Why were they admitted to such an intimacy with him, employed in such an embassy for him, and endued with such power from on high? It was not owing to their wisdom and goodness in choosing him for their Master, but to his favour and grace in choosing them for his disciples. It is fit that Christ should have the choosing of his own ministers; still he does it by his providence and Spirit. Though ministers make that holy calling their own choice, Christ's choice is prior to theirs and directs and determines it. Of all that are chosen to grace and glory it may be said, They have not chosen Christ, but he had chosen them, Deut. vii. 7, 8 . [2.] In their ordination: I have ordained you; hetheka hymas —" I have put you into the ministry ( 1 Tim. i. 12 ), put you into commission." By this it appeared that he took them for his friends when he crowned their heads with such an honour, and filled their hands with such a trust. It was a mighty confidence he reposed in them, when he made them his ambassadors to negotiate the affairs of his kingdom in this lower world, and the prime ministers of state in the administration of it. The treasure of the gospel was committed to them, First, That it might be propagated: that you should go, hina hymeis hypagete —" that you should go as under a yoke or burden, for the ministry is a work, and you that go about it must resolve to undergo a great deal; that you may go from place to place all the world over, and bring forth fruit. " They were ordained, not to sit still, but to go about, to be diligent in their work, and to lay out themselves unweariedly in doing good. They were ordained, not to beat the air, but to be instrumental in God's hand for the bringing of nations into obedience to Christ, Rom. i. 13 . Note, Those whom Christ ordains should and shall be fruitful; should labour, and shall not labour in vain. Secondly, That it might be perpetuated; that the fruit may remain, that the good effect of their labours may continue in the world from generation to generation, to the end of time. The church of Christ was not to be a short-lived thing, as many of the sects of the philosophers, that were a nine days' wonder; it did not come up in a night, nor should it perish in a night, but be as the days of heaven. The sermons and writings of the apostles are transmitted to us, and we at this day are built upon that foundation, ever since the Christian church was first founded by the ministry of the apostles and seventy disciples; as one generation of ministers and Christians has passed away, still another has come. By virtue of that great charter ( Matt. xxviii. 19 ), Christ has a church in the world, which, as our lawyers say of bodies corporate, does not die, but lives in a succession; and thus their fruit remains to this day, and shall do while the earth remains. [3.] His love to them appeared in the interest they had at the throne of grace: Whatsoever you shall ask of my Father, in my name, he will give it you. Probably this refers in the first place to the power of working miracles which the apostles were clothed with, which was to be drawn out by prayer. "Whatever gifts are necessary to the furtherance of your labours, whatever help from heaven you have occasion for at any time, it is but ask and have." Three things are here hinted to us for our encouragement in prayer, and very encouraging they are. First, That we have a God to go to who is a Father; Christ here calls him the Father, both mine and yours; and the Spirit in the word and in the heart teaches us to cry, Abba, Father. Secondly, That we come in a good name. Whatever errand we come upon to the throne of grace according to God's will, we may with a humble boldness mention Christ's name in it, and plead that we are related to him, and he is concerned for us. Thirdly, That an answer of peace is promised us. What you come for shall be given you. This great promise made to that great duty keeps up a comfortable and gainful intercourse between heaven and earth. III. Concerning the disciples' love to Christ, enjoined in consideration of the great love wherewith he had loved them. Three things he exhorts them to:— 1. To continue in his love, v. 9 . "Continue in your love to me, and in mine to you." Both may be taken in. We must place our happiness in the continuance of Christ's love to us, and make it our business to give continued proofs of our love to Christ, that nothing may tempt us to withdraw from him, or provoke him to withdraw from us. Note, All that love Christ should continue in their love to him, that is, be always loving him, and taking all occasions to show it, and love to the end. The disciples were to go out upon service for Christ, in which they would meet with many troubles; but, says Christ, " Continue in my love. Keep up your love to me, and then all the troubles you meet with will be easy; love made seven years' hard service easy to Jacob. Let not the troubles you meet with for Christ's sake quench your love to Christ, but rather quicken it. 2. To let his joy remain in them, and fill them, v. 11 . This he designed in those precepts and promises given them. (1.) That his joy might remain in them. The words are so placed, in the original, that they may be read either, [1.] That my joy in you may remain. If they bring forth much fruit, and continue in his love, he will continue to rejoice in them as he had done. Note, Fruitful and faithful disciples are the joy of the Lord Jesus; he rests in his love to them, Zeph. iii. 17 . As there is a transport of joy in heaven in the conversion of sinners, so there is a remaining joy in the perseverance of saints. Or, [2.] That my joy, that is, your joy in me, may remain. It is the will of Christ that his disciples should constantly and continually rejoice in him, Phil. iv. 4 . The joy of the hypocrite is but for a moment, but the joy of those who abide in Christ's love is a continual feast. The word of the Lord enduring for ever, the joys that flow from it, and are founded on it, do so too. (2.) That your joy might be full; not only that you might be full of joy, but that your joy in me and in my love may rise higher and higher, till it come to perfection, when you enter into the joy of your Lord. " Note, [1.] Those and those only that have Christ's joy remaining in them have their joy full; worldly joys are empty, soon surfeit but never satisfy. It is only wisdom's joy that will fill the soul, Ps. xxxvi. 8 . [2.] The design of Christ in his world is to fill the joy of his people; see 1 John i. 4 . This and the other he hath said, that our joy might be fuller and fuller, and perfect at last. 3. To evidence their love to him by keeping his commandments: " If you keep my commandments, you shall abide in my love, v. 10 . This will be an evidence of the fidelity and constancy of your love to me, and then you may be sure of the continuance of my love to you." Observe here, (1.) The promise " You shall abide in my love as in a dwelling place, at home in Christ's love; as in a resting place, at ease in Christ's love; as in a stronghold, safe in it. You shall abide in my love, you shall have grace and strength to persevere in loving me." If the same hand that first shed abroad the love of Christ in our hearts did not keep us in that love, we should not long abide in it, but, through the love of the world, should go out of love with Christ himself. (2.) The condition of the promise: If you keep my commandments. The disciples were to keep Christ's commandments, not only by a constant conformity to them themselves, but by a faithful delivery of them to others; they were to keep them as trustees, in whose hands that great depositum was lodged, for they were to teach all things that Christ had commanded, Matt. xxviii. 20 . This commandment they must keep without spot ( 1 Tim. vi. 14 ), and thus they must show that they abide in his love. To induce them to keep his commandments, he urges, [1.] His own example: As I have kept my Father's commandments, and abide in his love. Christ submitted to the law of mediation, and so preserved the honour and comfort of it, to teach us to submit to the laws of the Mediator, for we cannot otherwise preserve the honour and comfort of our relation to him. [2.] The necessity of it to their interest in him ( v. 14 ): " You are my friends if you do whatsoever I command you and not otherwise." Note, First, Those only will be accounted Christ's faithful friends that approve themselves his obedient servants; for those that will not have him to reign over them shall be treated as his enemies. Idem velle et idem nolle ea demum vera est amicitia—Friendship involves a fellowship of aversions and attachments. —Sallust. Secondly, It is universal obedience to Christ that is the only acceptable obedience; to obey him in every thing that he commands us, not excepting, much less excepting against, any command. IV. Concerning the disciples' love one to another, enjoined as an evidence of their love to Christ, and a grateful return for his love to them. We must keep his commandments, and this is his commandment, that we love one another, v. 12, and again, v. 17 . No one duty of religion is more frequently inculcated, nor more pathetically urged upon us, by our Lord Jesus, than that of mutual love, and for good reason. 1. It is here recommended by Christ's pattern ( v. 12 ): as I have loved you. Christ's love to us should direct and engage our love to each other; in this manner, and from this motive, we should love one another, as, and because, Christ has loved us. He here specifies some of the expressions of his love to them; he called them friends, communicated his mind to them, was ready to give them what they asked. Go you and do likewise. 2. It is required by his precept. He interposes his authority, has made it one of the statute-laws of his kingdom. Observe how differently it is expressed in these two verses , and both very emphatic. (1.) This is my commandment ( v. 12 ), as if this were the most necessary of all the commandments. As under the law the prohibition of idolatry was the commandment more insisted on than any other, foreseeing the people's addictedness to that sin, so Christ, foreseeing the addictedness of the Christian church to uncharitableness, has laid most stress upon this precept. (2.) These things I command you, v. 17 . He speaks as if he were about to give them many things in charge, and yet names this only, that you love one another; not only because this includes many duties, but because it will have a good influence upon all. Hatred and Persecution Foretold. 18 If the world hate you, ye know that it hated me before it hated you. 19 If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. 20 Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. 21 But all these things will they do unto you for my name's sake, because they know not him that sent me. 22 If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. 23 He that hateth me hateth my Father also. 24 If I had not

As the Father hath loved me. The love of the Father toward his only-begotten Son is the highest affection of which we can conceive. Comp. Mt 3:17, 17:5. It is the love of God toward his coequal Son, who is like him in all things, who always pleased him, and who was willing to endure the greatest sacrifices and toils to accomplish his purpose of mercy. Yet this love is adduced to illustrate the tender affection which the Lord Jesus has for all his friends. So have I loved you. Not to the same degree, for this was impossible, but with the same kind of love--deep, tender, unchanging; love prompting to self-denials, toils, and sacrifices to secure their welfare. Continue ye. The reason which he gives for their doing this is the strength of the love which he had shown for them. His love was so great for them that he was about to lay down his life. This constitutes a strong reason why we should continue in his love. 1st. Because the love which he shows for us is unchanging. 2nd. It is the love of our best friend--love whose strength was expressed by toils, and groans, and blood. 3rd. As he is unchanging in the character and strength of his affection, so should we be. Thus only can we properly express our gratitude; thus only show that we are his true friends. 4th. Our happiness here and for ever depends altogether on our continuing in the love of Christ. We have no source of permanent joy but in that love. In my love. In love to me. Thus it is expressed in the Greek in the next verse. The connection also demands that we understand it of our love to him, and not of his love to us. The latter cannot be the subject of a command; the former may. See also Lk 11:42, 1Jn 2:5 Jude 1:21

Abide ye in my love - Keep your place in my affection. See that ye do not forfeit that invaluable blessing. How needless a caution, if it were impossible for them not to abide therein?

If ye keep my commandments, ye shall abide in my love - On these terms, and no other, ye shall remain the objects of my special affection.

See Jn 14:23,24 (k) "If ye keep my commandments" Jn 14:21,23

That my joy might remain in you - The same joy which I feel in loving the Father, and keeping his commandments.

These things. The discourse in this and the previous chapter. This discourse was designed to comfort them by the promise of the Holy Spirit and of eternal life, and to direct them in the discharge of their duty. My joy. This expression probably denotes the happiness which Jesus had, and would continue to have, by their obedience, love, and fidelity. Their obedience was to him a source of joy. It was that which he sought and for which he had laboured. He now clearly taught them the path of duty, and encouraged them to persevere, notwithstanding he was about to leave them. If they obeyed him, it would continue to him to be a source of joy. Christ rejoices in the obedience of all his friends; and, though his happiness is not dependent on them, yet their fidelity is an object which he desires and in which he finds delight. The same sentiment is expressed in Jn 17:13. Your joy might be full. That you might be delivered from your despondency and grief at my departure; that you might see the reason why I leave you, be comforted by the Holy Spirit, and be sustained in the arduous trials of your ministry. See 1Jn 1:4, 2Jn 1:12. This promise of the Saviour was abundantly fulfilled. The apostles with great frequency speak of the fulness of their joy--joy produced in just the manner promised by the Saviour-- by the presence of the Holy Spirit. And it showed his great love, that he promised such joy; his infinite knowledge, that, in the midst of their many trials and persecutions, he knew that they would possess it; and the glorious power and loveliness of his gospel, that it could impart such joy amid so many tribulations. See instances of this joy in Acts 13:52; Rev 14:17, 2Cor 2:3, Gal 5:22, 1Thes 1:6, 2:19, 20, 3:9, 1Pet 1:8, Rom 5:11 2Cor 7:4. (l) "that your joy" Jn 16:24, 17:13

Your joy will be full, if ye so love one another.

This is my commandment. The peculiar law of Christianity, called hence the new commandment. Jn 13:34. As I have loved you. That is, with the same tender affection, willing to endure trials, to practise self-denials, and, if need be, to lay down your lives for each other, 1Jn 3:16. (m) "This is my commandment" Jn 13:24

Greater love - To his friends. He here speaks of them only.

Greater love hath, &c. No higher expression of love could be given. Life is the most valuable object we possess; and when a man is willing to lay that down for his friends or his country, it shows the utmost extent of love. Even this love for friends has been rarely witnessed. A very few cases --like that of Damon and Pythias--have occurred where a man was willing to save the life of his friend by giving his own. It greatly enhances the love of Christ, that while the instances of those who have been willing to die for friends have been so rare, he was willing to die for enemies --bitter foes, who rejected his reign, persecuted him, reviled him, scorned him, and sought his life, 1Jn 4:10, Rev 5:6,10. It also shows us the extent of his love that he gave himself up, not to common sufferings, but to the most bitter, painful, and protracted sorrows, not for himself, not for friends, but for a thoughtless and unbelieving world. "O Lamb of God, was ever pain, Was ever LOVE like thine!" (n) "greater love" Rom 5:7,8

(n) "Greater love" Jn 15:10

Ye are my friends, if ye do whatsoever I command you - On this condition, not otherwise. A thunderbolt for Antinomianism! Who then dares assert that God's love does not at all depend on man's works?

All things - Which might be of service to you.

I call you not servants. This had been the common title by which he addressed them ( Mt 10:24,25, Jn 12:26, 13:13 ); but he had also before this, on one occasion, called them friends ( Lk 12:4 ), and on one occasion after this he called them servants, Jn 15:20. He here means that the ordinary title by which he would henceforth address them would be that of friends. The servant knoweth not, &c. He receives the command of his master without knowing the reason why this or that thing is ordered. It is one of the conditions of slavery not to be let into the counsels and plans of the master. It is the privilege of friendship to be made acquainted with the plans, wishes, and wants of the friend. This instance of friendship Jesus had given them by making them acquainted with the reasons why he was about to leave them, and with his secret wishes in regard to them. As he had given them this proof of friendship, it was proper that he should not withhold from them the title of friends. His lord. His master. I have called you friends. I have given you the name of friends. He does not mean that the usual appellation which he had given them had been than of friends, but that such was the title which he had now given them. For all things, &c. The reason why he called them friends was that he had now treated them as friends. He had opened to them his mind; made known his plans; acquainted them with the design of his coming, his death, his resurrection, and ascension; and, having thus given them the clearest proof of friendship, it was proper that he should give them the name. That I have heard, &c. Jesus frequently represents himself as commissioned or sent by God to accomplish an important work, and as being instructed by him in regard to the nature of that work. Jn 5:30. By what he had heard of the Father, he doubtless refers to the design of God in his coming and his death. This he had made known to them. (p) "friends" Jas 2:23

Ye - My apostles, have not chosen me, but I have chosen you - As clearly appears from the sacred history: and appointed you, that ye may go and bear fruit - I have chosen and appointed you for this end, that ye may go and convert sinners: and that your fruit may remain - That the fruit of your labours may remain to the end of the world; yea, to eternity; that whatsoever ye shall ask - The consequence of your going and bearing fruit will be, that all your prayers will he heard.

Ye have not chosen me. The word here translated chosen is that from which is derived the word elect, and means the same thing. It is frequently thus translated, Mk 13:20, Mt 24:22, 24, 31; Col 3:12. It refers here, doubtless, to his choosing or electing them to be apostles. He says that it was not because they had chosen him to be their teacher and guide, but because he had designated them to be his apostles. Jn 6:70; Mt 4:18, also Mt 4:19-22. He thus shows them that his love for them was pure and disinterested; that it commenced when they had no affection for him; that it was not a matter of obligation on his part, and that therefore it placed them under more tender and sacred obligations to be entirely devoted to his service. The same may be said of all who are endowed with talents of any kind, or raised to any office in the church or the state. It is not that they have originated these talents, or laid God under obligation. What they have they owe to his sovereign goodness, and they are bound to devote all to his service. Equally true is this of all Christians. It was not that by nature they were more inclined than others to seek God, or that they had any native goodness to recommend them to him, but it was because he graciously inclined them by his Holy Spirit to seek him; because, in the language of-the Episcopal and Methodist articles of religion, "The grace of Christ PREVENTED them;" that is, went before them, commenced the work of their personal salvation, and thus God in sovereign mercy chose them as his own. Whatever Christians, then, possess, they owe to God, and by the most tender and sacred ties they are bound to be his followers. I have chosen you. To be apostles. Yet all whom he now addressed were true disciples. Judas had left them; and when Jesus says he had chosen them to bear fruit, it may mean, also, that he had "chosen them to salvation, through sanctification of the Spirit and belief of the truth," 2Thes 2:13. Ordained you. Literally, I have placed you, appointed you, set you apart. It does not mean that he had done this by any formal public act of the imposition of hands, as we now use the word, but that he had designated or appointed them to this work, Lk 6:13-16; Mt 10:2-5. Bring forth fruit. That you should be rich in good works; faithful and successful in spreading my gospel. This was the great business to which they were set apart, and this they faithfully accomplished. It may be added that this is the great end for which Christians are chosen. It is not to be idle, or useless, or simply to seek enjoyment. It is to do good, and to spread as far as possible the rich temporal and spiritual blessings which the gospel is fitted to confer on mankind. Your fruit should remain This probably means, 1st. That the effect of their labours would be permanent on mankind. Their efforts were not to be like those of false teachers, the result of whose labours soon vanish away ( Acts 5:38,39 ), but their gospel was to spread--was to take a deep and permanent hold on men, and was ultimately to fill the world, Mt 16:18. The Saviour knew this, and never was a prediction more cheering for man or more certain in its fulfillment. 2nd. There is included, also, in this declaration the idea that their labours were to be unremitted. They were sent forth to be diligent in their work, and untiring in their efforts to spread the gospel, until the day of their death. Thus their fruit, the continued product or growth of religion in their souls, was to remain, or to be continually produced, until God should call them from their work. The Christian, and especially the Christian minister, is devoted to the Saviour for life. He is to toil without intermission, and without being weary of his work, till God shall call him home. The Saviour never called a disciple to serve him merely for a part of his life, nor to feel himself at liberty to relax his endeavours, nor to suppose himself to be a Christian when his religion produced no fruit. He that enlists under the banners of the Son of God does it for life. He that expects or desires to grow weary and cease to serve him, has never yet put on the Christian armour, or known anything of the grace of God. See Lk 9:62. That whosoever, &c. See Jn 15:7. (q) "Ye have not chosen me" 1Jn 4:10,19 (r) "ordained you" Eph 2:10 (s) "whatsoever you shall ask" Jn 15:7, 14:13

(r) "These things" Jn 15:12

done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. 25 But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. Here Christ discourses concerning hatred, which is the character and genius of the devil's kingdom, as love is of the kingdom of Christ. Observe here, I. Who they are in whom this hatred is found—the world, the children of this world, as distinguished from the children of God; those who are in the interests of the god of this world, whose image they bear, and whose power they are subject to; all those, whether Jews or Gentiles, who would not come into the church of Christ, which he audibly called, and visibly separates from this evil world. The calling of these the world intimates, 1. Their number; there were a world of people that opposed Christ and Christianity. Lord, how were they increased that troubled the Son of David! I fear, if we should put it to the vote between Christ and Satan, Satan would out-poll us quite. 2. Their confederacy and combination; these numerous hosts are embodied, and are as one, Ps. lxxxiii. 5 . Jews and Gentiles, that could agree in nothing else, agreed to persecute Christ's minister. 3. Their spirit and disposition; they are men of the world ( Ps. xvi. 13, 14 ), wholly devoted to this world and the things of it, and never thinking of another world. The people of God, though they are taught to hate the sins of sinners, yet not their persons, but to love and do good to all men. A malicious, spiteful, envious spirit, is not the spirit of Christ, but of the world. II. Who are they against whom this hatred is levelled-against the disciples of Christ, against Christ himself, and against the Father. 1. The world hates the disciples of Christ: The world hateth you ( v. 19 ); and he speaks of it as that which they must expect and count upon, v. 18 , as 1 John iii. 13 . (1.) Observe how this comes in here. [1.] Christ had expressed the great kindness he had for them as friends; but, lest they should be puffed up with this, there was given them, as there was to Paul, a thorn in the flesh, that is, as it is explained there, reproaches and persecutions for Christ's sake, 2 Cor. xii. 7 , 10 . [2.] He had appointed them their work, but tells them what hardships they should meet with in it, that it might not be a surprise to them, and that they might prepare accordingly. [3.] He had charged them to love one another, and need enough they had to love one another, for the world would hate them; to be kind to one another, for they would have a great deal of unkindness and ill-will from those that were without. "Keep peace among yourselves, and this will fortify you against the world's quarrels with you." Those that are in the midst of enemies are concerned to hold together. (2.) Observe what is here included. [1.] The world's enmity against the followers of Christ: it hateth them. Note, Whom Christ blesseth the world curseth. The favourites and heirs of heaven have never been the darlings of this world, since the old enmity was put between the seed of the woman and of the serpent. Why did Cain hate Abel, but because his works were righteous? Esau hated Jacob because of the blessing; Joseph's brethren hated him because his father loved him; Saul hated David because the Lord was with him; Ahab hated Micaiah because of his prophecies; such are the causeless causes of the world's hatred. [2.] The fruits of that enmity, two of which we have here, v. 20 . First, They will persecute you, because they hate you, for hatred is a restless passion. It is the common lot of those who will live godly in Christ Jesus to suffer persecution, 2 Tim. iii. 12 . Christ foresaw what ill usage his ambassadors would meet with in the world, and yet, for the sake of those few that by their ministry were to be called out of the world, he sent them forth as sheep in the midst of wolves. Secondly, Another fruit of their enmity is implied, that they would reject their doctrine. When Christ says, If they have kept my sayings, they will keep yours, he means, They will keep yours, and regard yours, no more than they have regarded and kept mine. Note, The preachers of the gospel cannot but take the despising of their message to be the greatest injury that can be done to themselves; as it was a great affront to Jeremiah to say, Let us not give heed to any of his words, Jer. xviii. 18 . [3.] The causes of that enmity. The world will hate them, First, Because they do not belong to it ( v. 19 ): " If you were of the world, of its spirit, and in its interests, if you were carnal and worldly, the world would love you as its own; but, because you are called out of the world, it hates you, and ever will." Note, 1. We are not to wonder if those that are devoted to the world are caressed by it as its friends; most men bless the covetous, Ps. x. 3 ; xlix. 18 . 2. Nor are we to wonder if those that are delivered from the world are maligned by it as its enemies; when Israel is rescued out of Egypt, the Egyptians will pursue them. Observe, The reason why Christ's disciples are not of the world is not because they have by their own wisdom and virtue distinguished themselves from the world, but because Christ hath chosen them out of it, to set them apart for himself; and this is the reason why the world hates them; for, (1.) The glory which by virtue of this choice they are designed for sets them above the world, and so makes them the objects of its envy. The saints shall judge the world, and the upright have dominion, and therefore they are hated. (2.) The grace which by virtue of this choice they are endued with sets them against the world; they swim against the stream of the world, and are not conformed to it; they witness against it, and are not conformed to it. This would support them under all the calamities which the world's hatred would bring upon them, that they were hated because they were the choice and the chosen ones of the Lord Jesus, and were not of the world. Now, [1.] This was no just cause for the world's hatred of them. If we do any thing to make ourselves hateful, we have reason to lament it; but, if men hate us for that for which they should love and value us, we have reason to pity them, but no reason to perplex ourselves. Nay, [2.] This was just cause for their own joy. He that is hated because he is rich and prospers cares not who has the vexation of it, while he has the satisfaction of it. —Populus me sibilat, at mihi plaudo Ipse domi— —Let them hiss on, he cries, While in my own opinion fully blessed. Timon in Hor. Much more may those hug themselves whom the world hates, but whom Christ loves. Secondly, "Another cause of the world's hating you will be because you do belong to Christ ( v. 21 ): For my name's sake. " Here is the core of the controversy; whatever is pretended, this is the ground of the quarrel, they hate Christ's disciples because they bear his name, and bear up his name in the world. Note, 1. It is the character of Christ's disciples that they stand up for his name. The name into which they were baptized is that which they will live and die by. 2. It has commonly been the lot of those that appear for Christ's name to suffer for so doing, to suffer many things, and hard things, all these things. It is matter of comfort to the greatest sufferers if they suffer for Christ's name's sake. If you be reproached for the name of Christ, happy are you ( 1 Pet. iv. 14 ), happy indeed, considering not only the honour that is imprinted upon those sufferings ( Acts v. 41 ), but the comfort that is infused into them, and especially the crown of glory which those sufferings lead to. If we suffer with Christ, and for Christ, we shall reign with him. Thirdly, After all, it is the world's ignorance that is the true cause of its enmity to the disciples of Christ ( v. 21 ): Because they know not him that sent me. 1. They know not God. If men had but a due acquaintance with the very first principles of natural religion, and did but know God, though they did not embrace Christianity, yet they could not hate and persecute it. Those have no knowledge who eat up God's people, Ps. xiv. 4 . 2. They know not God as he that sent our Lord Jesus, and authorized him to be the great Mediator of the peace. We do not rightly know God if we do not know him in Christ, and those who persecute those whom he sends make it to appear that they know not that he was sent of God. See 1 Cor. ii. 8 . 2. The world hates Christ himself. And this is spoken of here for two ends:— (1.) To mitigate the trouble of his followers, arising from the world's hatred, and to make it the less strange, and the less grievous ( v. 18 ): You know that it hated me before you, proton hymon . We read it as signifying priority of time; he began in the bitter cup of suffering, and then left us to pledge him; but it may be read as expressing his superiority over them: " You know that it hated me, your first, your chief and captain, your leader and commander." [1.] If Christ, who excelled in goodness, and was perfectly innocent and universally beneficent, was hated, can we expect that any virtue or merit of ours should screen us from malice? [2.] If our Master, the founder of our religion, met with so much opposition in the planting of it, his servants and followers can look for no other in propagating and professing it. For this he refers them ( v. 20 ) to his own word, at their admission into discipleship: Remember the word that I said unto you. It would help us to understand Christ's latter sayings to compare them with his former sayings. Nor would any thing contribute more to the making of us easy than remembering the words of Christ, which will expound his providences. Now in this word there is, First, A plain truth: The servant is not greater than his Lord. This he had said to them. Matt. x. 24 . Christ is our Lord, and therefore we must diligently attend all his motions, and patiently acquiesce in all his disposals, for the servant is inferior to his lord. The plainest truths are sometimes the strongest arguments for the hardest duties; Elihu answers a multitude of Job's murmurings with this one self-evident truth, that God is greater than man, Job xxxiii. 12 . So here is, Secondly, A proper inference drawn from it: " If they have persecuted men, as you have seen, and are likely to see much more, they will also persecute you; you may expect it and count upon it: for," 1. "You will do the same that I have done to provoke them; you will reprove them for their sins, and call them to repentance, and give them strict rules of holy living, which they will not bear." 2. "You cannot do more than I have done to oblige them; after so great an instance, let none wonder if they suffer ill for doing well." He adds, " If they have kept my sayings, they will keep yours also; as there have been a few, and but a few, that have been wrought upon by my preaching, so there will be by yours a few, and but a few." Some give another sense of this, making eteresan to be put for pareteresan . "If they have lain in wait for my sayings, with a design to ensnare me, they will in like manner lie in wait to entangle you in your talk." (2.) To aggravate the wickedness of this unbelieving world, and to discover its exceeding sinfulness; to hate and persecute the apostles was bad enough, but in them to hate and persecute Christ himself was much worse. The world is generally in an ill name in scripture, and nothing can put it into a worse name than this, that it hated Jesus Christ. There is a world of people that are haters of Christ. Two things he insists upon to aggravate the wickedness of those that hated him:— [1.] That there was the greatest reason imaginable why they should love him; men's good words and good works usually recommend them; now as to Christ, First, His words were such as merited their love ( v. 22 ): " If I had not spoken unto them, to court their love, they had not had sin, their opposition had not amounted to a hatred of me, their sin had been comparatively no sin. But now that I have said so much to them to recommend myself to their best affections they have no pretence, no excuse for their sin." Observe here, 1. The advantage which those have that enjoy the gospel; Christ in it comes and speaks to them; he spoke in person to the men of that generation, and is still speaking to us by our Bibles and ministers, and as one that has the most unquestionable authority over us, and affection for us. Every word of his is pure, carries with it a commanding majesty, and yet a condescending tenderness, able, one would think, to charm the deafest adder. 2. The excuse which those have that enjoy not the gospel: " If I had not spoken to them, if they had ever heard of Christ and of salvation by him, they had not had sin. " (1.) Not this kind of sin. They had not been chargeable with a contempt of Christ if he had not come and made a tender of his grace to them. As sin is not imputed where there is no law, so unbelief is not imputed where there is no gospel; and, where it is imputed, it is thus far the only damning sin, that, being a sin against the remedy, other sin would not damn if the guilt of them were not bound on with this. (2.) Not such a degree of sin. If they had not had the gospel among them, their other sins had not been so bad; for the times of ignorance God winked at, Luke xii. 47, 48 . 3. The aggravated guilt which those lie under to whom Christ has come and spoken in vain, whom he has called and invited in vain, with whom he has reasoned and pleaded in vain; They have no cloak for their sin; they are altogether inexcusable, and in the judgment day will be speechless, and will not have a word to say for themselves. Note, The clearer and fuller the discoveries are which are made to us of the grace and truth of Jesus Christ, the more is said to us that is convincing and endearing, the greater is our sin if we do not love him and believe in him. The word of Christ strips sin of its cloak, that it may appear sin. Secondly, His works were such as merited their love, as well as his words ( v. 24 ): " If I had not done among them, in their country, and before their eyes, such works as no other man ever did, they had not had sin; their unbelief and enmity had been excusable, and they might have had some colour to say that my word was not to be credited, if not otherwise confirmed;" but he produced satisfactory proofs of his divine mission, works which no other man did. Note, 1. As the Creator demonstrates his power and Godhead by his works ( Rom. i. 20 ), so doth the Redeemer. His miracles, his mercies, works of wonder and works of grace, prove him sent of God, and sent on a kind errand. 2. Christ's works were such as no man ever did. No common person that had not a commission from heaven, and God with him, could work miracles, ch. iii. 2 . And no prophet ever wrought such miracles, so many, so illustrious. Moses and Elias wrought miracles as servants, by a derived power; but Christ, as a Son, by his own power. This was it that amazed the people, that with authority he commanded diseases and devils ( Mark i. 27 ); they owned they never saw the like, Mark ii. 12 . They were all good works, works of mercy; and this seems especially intended here, for he is upbraiding them with this, that they hated him. One that was so universally useful, more than ever any man was, one would think, should have been universally beloved, and yet even he is hated. 3. The works of Christ enhance the guilt of sinners' infidelity and enmity to him, to the last degree of wickedness and absurdity. If they had only heard his words, and not seen his works,—if we had only his sermons upon record, and not his miracles, unbelief might have pleaded want of proof; but now it has no excuse. Nay, the rejecting of Christ, both by them and us, has in it the sin, not only of obstinate unbelief, but of base ingratitude. They saw Christ to be most amiable, and studious to do them a kindness; yet they hated him, and studied to do him mischief. And we see in his word that great love wherewith he loved us, and yet are not wrought upon by it. [2.] That there was no reason at all why they should hate him. Some that at one time will say and do that which is recommending, yet at another time will say and do that which is provoking and disobliging; but our Lord Jesus not only did much to merit men's esteem and good-will, but never did any thing justly to incur their displeasure; this he pleads by quoting a scripture for it ( v. 25 ): " This comes to pass, this unreasonable hatred of me, and of my disciples for my sake, that the word might be fulfilled which is written in their law " (that is, in the Old Testament, which is a law, and was received by them as a law), " They hated me without a cause; " this David speaks of himself as a type of Christ, Ps. xxxv. 19 ; lxix. 4 . Note, First, Those that hate Christ hate him without any just cause; enmity to Christ is unreasonable enmity. We think those deserve to be hated that are haughty and froward, but Christ is meek and lowly, compassionate and tender; those also that under colour of complaisance are malicious, envious, and revengeful, but Christ devoted himself to the service of those that used him, nay, and of those that abused him; toiled for others' ease, and impoverished himself to enrich us. Those we think hateful that are hurtful to kings and provinces, and disturbers of the public peace; but Christ, on the contrary, was the greatest blessing imaginable to his country, and yet was hated. He testified indeed that their works were evil, with a design to make them good, but to hate him for this cause was to hate him without cause. Secondly, Herein the scripture was fulfilled, and the antitype answered the type. Saul and his courtiers hated David without cause, for he had been serviceable to him with his harp, and with his sword; Absalom and his party hated him, though to him he had been an indulgent father, and to them a great benefactor. Thus was the Son of David hated, and hunted most unjustly. Those that hated Christ did not design there in to fulfil the scripture; but God, in permitting it, had that in his eye; and it confirms our faith in Christ as the Messiah that even this was foretold concerning him, and, being foretold, was accomplished in him. And we must not think it strange or hard if it have a further accomplishment in us. We are apt to justify our complaints of injuries done us with this, that they are causeless, whereas the more they are so the more they are like the sufferings of Christ, and may be the more easily borne. 3. In Christ the world hates God himself; this is twice said here ( v. 23 ): He that hateth me, though he thinks his hatred goes no further, yet really he hates my Father also. And again, v. 24 , They have seen and hated both me and my Father. Note, (1.) There are those that hate God, notwithstanding the beauty of his nature and the bounty of his providence; they are enraged at his justice, as the devils that believe it and tremble, are vexed at his dominion, and would gladly break his bands asunder. Those who cannot bring themselves to deny that there is a God, and yet wish there were none, they see and hate him. (2.) Hatred of Christ will be construed and adjudged hatred of God, for he is in his person his Father's express image, and in his office his great agent and ambassador. God will have all men to honour the Son as they honour the Father, and therefore what entertainment the Son has, that the Father has. Hence it is easy to infer that those who are enemies to the Christian religion, however they may cry up natural religion, are really enemies to all religion. Deists are in effect atheists, and those that ridicule the light of the gospel would, if they could, extinguish even natural light, and shake off all obligations of conscience and the fear of God. Let an unbelieving malignant world know that their enmity to the gospel of Christ will be looked upon in the great day as an enmity to the blessed God himself; and let all that suffer for righteousness' sake, according to the will of God, take comfort from this; if God himself be hated in them, and struck at through him, they need not be either ashamed of their cause or afraid of the issue. The Comforter Announced. 26 But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: 27 And ye also shall bear witness, because ye have been with me from the beginning. Christ having spoken of the great opposition which his gospel was likely to meet with in the world, and the hardships that would be put upon the preachers of it, lest any should fear that they and it would be run down by that violent torrent, he here intimates to all those that were well-wishers to his cause and interest what effectual provision was made for supporting it, both by the principal testimony of the Spirit ( v. 26 ), and the subordinate testimony of the apostles (

If the world hate you. The friendship of the world they were not to expect, but they were not to be deterred from their work by its hatred. They had seen the example of Jesus. No opposition of the proud, the wealthy, the learned, or the men of power, no persecution or gibes, had deterred him from his work. Remembering this, and having his example steadily in the eye, they were to labour not less because wicked men should oppose and deride them. It is enough for the disciple to be as his Master, and the servant as his Lord, Mt 10:25. (u) "If the world hate you" 1Jn 3:13

If ye were of the world. If you were actuated by the principles of the world. If, like them, you were vain, earthly, sensual, given to pleasure, wealth, ambition, they would not oppose you. Because ye are not of the world. Because you are influenced by different principles from men of the world. You are actuated by the love of God and holiness; they by the love of sin. I have chosen you out of the world. I have, by choosing you to be my followers, separated you from their society, and placed you under the government of my holy laws. Therefore, &c. A Christian may esteem it as one evidence of his piety that he is hated by wicked men. Often most decided evidence is given that a man is the friend of God by the opposition excited against him by the profane, by Sabbath-breakers, and by the dissolute, 1Jn 3:13, Jn 7:7. (v) "therefore the world hateth you" Jn 17:14

Because ye are not of the world, therefore the world hateth you - Because your maxims, tempers, actions, are quite opposite to theirs. For the very same reason must the world in all ages hate those who are not of the world.

John 13:16 ; Mt 10:24; Lu 6:40.

Remember the word that I said, &c. At their first appointment to the apostolic office. See Mt 10:24, 25. (w) "Remember" Mt 10:24, Lk 6:40, Jn 13:16 (x) "if they have kept" Eze 3:7

All these things will they do to you, because they know not him that sent me - And in all ages and nations they who know not God will, for this cause, hate and persecute those that do.

My name's sake. On my account. Because you are my followers and possess my spirit. Jn 14:13. Because they know not him that sent me. They will not believe that God has sent me. They do not so understand his character, his justice, or his law, as to see that it was fit that he should send his Son to die. They are so opposed to it, so filled with pride and opposition to a plan of salvation that is so humbling to men, as to be resolved not to believe it, and thus they persecute me, and will also you. (y) "But all these things" Mt 10:22, 24:9

They had not had sin - Not in this respect.

And spoken unto them. Declared unto them the will of God, and made known his requirements. Jesus had not less certainly shown by his own arguments that he was the Messiah than by his miracles. By both these kinds of proof their guilt was to be measured. See Jn 16:26. No small part of the gospel of John consists of arguments used by the Saviour to convince the Jews that he came from God. He here says if he had not used these arguments, and proved to them his divine mission, they had not had sin. Had not had sin. This is evidently to be understood of the particular sin of persecuting and rejecting him. Of this he was speaking; and though, if he had not come, they would have been guilty of many other sins, yet of this, their great crowning sin, they would not have been guilty. We may understand this, then, as teaching, 1st. That they would not have been guilty of this kind of sin. They would not have been chargeable with rejecting the signal grace of God if Jesus had not come and made an offer of mercy to them. 2nd. They would not have been guilty of the same degree of sin. The rejection of the Messiah was the crowning act of rebellion which brought down the vengeance of God, and led on their peculiar national calamities. By way of eminence, therefore, this might be called the sin --the peculiar sin of their age and nation. Comp. Mt 23:34-39, 27:25. And this shows us, what is so often taught in the Scriptures, that our guilt will be in proportion to the light that we possess and the mercies that we reject, Mt 11:20-24, Lk 12:47,48. If it was such a crime to reject the Saviour then, it is a crime now; and if the rejection of the Son of God brought such calamities on the Jewish nation, the same rejection will involve the sinner now in woe, and vengeance, and despair. No cloak. No covering, no excuse. The proof has been so clear that they cannot plead ignorance; it has been so often presented that they cannot allege that they had no opportunity of knowing it. It is still so with all sinners. (z) "If I had not come" Jn 9:41 (a) "but now " Jas 4:17 (2) "cloak" or, "excuse"

He that hateth me - As every unbeliever doth, For as the love of God is inseparable from faith, so is the hatred of God from unbelief.

He that hateth me, &c. To show them that this was no slight crime, he reminds them that a rejection of himself is also a rejection of God. Such is the union between them, that no one can hate the one without also hating the other. See Jn 5:19,20 Jn 14:7,9.

The works which none other man did. The miracles of Jesus surpassed those of Moses and the prophets-- 1st. In their number. He healed great multitudes, and no small part of his life was occupied in doing good by miraculous power. 2nd. In their nature. They involved a greater exertion of power. He healed all forms of disease. He showed that his power was superior to all kinds of pain. He raised Lazarus after he had been four days dead. He probably refers also to the fact that he had performed miracles of a different kind from all the prophets. 3rd. He did all this by his own power; Moses and the prophets by the invoked power of God. Jesus spake and it was done, showing that he had power of himself to do more than all the ancient prophets had done. It may be added that his miracles were done in a short time. They were constant, rapid, continued, in all places. Wherever he was, he showed that he had this power, and in the short space of three years and a half it is probable that he wrought more miracles than are recorded of Moses and Elijah, and all the prophets put together. (b) "the works" Jn 7:31

Psa 69:4 .

In their law, Ps 35:19. All the Old Testament was sometimes called the law. The meaning here is that the same thing happened to him which did to the psalmist. The same words which David used respecting his enemies would express, also, the conduct of the Jews and their treatment of the Messiah. In both cases it was without cause. Jesus had broken no law, he had done no injury to his country or to any individual. It is still true that sinners hate him in the same way. He injures no one, but, amid all their hatred, he seeks their welfare; and, while they reject him in a manner for which they can give no reason in the day of judgment, he still follows them with mercies and entreats them to return to him. Who has ever had any reason to hate the Lord Jesus? What injury has he ever done to any one of the human race? What evil has he ever said or thought of any one of them? What cause or reason had the Jews for putting him to death? What reason has the sinner for hating him now? What reason for neglecting him? No one can give a reason for it that will satisfy his own conscience, none that has the least show of plausibility. Yet no being on earth has ever been more hated, despised, or neglected, and in every instance it has been "without a cause." Reader, do you hate him? If so, I ask you WHY? Wherein has he injured you? or why should you think or speak reproachfully of the benevolent and pure Redeemer? (c) "They hated me without cause" Ps 35:19, 69:4

When the Comforter is come, whom I will send from the Father, the Spirit of truth, who proceedeth from the Father, he shall testify of me - The Spirit's coming, and being sent by our Lord from the Father, to testify of him, are personal characters, and plainly distinguish him from the Father and the Son; and his title as the Spirit of truth, together with his proceeding from the Father, can agree to none but a Divine person. And that he proceeds from the Son, as well as from the Father, may be fairly argued from his being called the Spirit of Christ, 1Pet 1:11 ; and from his being here said to be sent by Christ from the Father, as well as sent by the Father in his name.

(d) "Comforter is come" Jn 14:17 (e) "he shall testify of me" 1Jn 5:6

v. 27 ), and testimonies are the proper supports of truth. I. It is here promised that the blessed Spirit shall maintain the cause of Christ in the world, notwithstanding the opposition it should meet with. Christ, when he was reviled, committed his injured cause to his Father, and did not lose by his silence, for the Comforter came, pleaded it powerfully, and carried it triumphantly. " When the Comforter or Advocate is come, who proceedeth from the Father, and whom I will send to supply the want of my bodily presence, he shall testify of me against those that hate me without cause. " We have more in this verse concerning the Holy Ghost than in any one verse besides in the Bible; and, being baptized into his name, we are concerned to acquaint ourselves with him as far as he is revealed. 1. Here is an account of him in his essence, or subsistence rather. He is the Spirit of truth, who proceedeth from the Father. Here, (1.) He is spoken of as a distinct person; not a quality or property, but a person under the proper name of a Spirit, and proper title of the Spirit of truth, a title fitly given him where he is brought in testifying. (2.) As a divine person, that proceedeth from the Father, by out-goings that were of old, from everlasting. The spirit or breath of man, called the breath of life, proceeds from the man, and by it modified he delivers his mind, by it invigorated he sometimes exerts his strength to blow out what he would extinguish, and blow up what he would excite. Thus the blessed Spirit is the emanation of divine light, and the energy of divine power. The rays of the sun, by which it dispenses and diffuses its light, heat, and influence, proceed from the sun, and yet are one with it. The Nicene Creed says, The Spirit proceedeth from the Father and the Son, for he is called the Spirit of the Son, Gal. iv. 6 . And the Son is here said to send him. The Greek church chose rather to say, from the Father by the Son. 2. In his mission. (1.) He will come in a more plentiful effusion of his gifts, graces, and powers, than had ever yet been. Christ had been long the ho erchomenos — he that should come; now the blessed Spirit is so. (2.) I will send him to you from the Father. He had said ( ch. xiv. 16 ), I will pray the Father, and he shall send you the Comforter, which bespeaks the Spirit to be the fruit of the intercession Christ makes within the veil: here he says, I will send him, which bespeaks him to be the fruit of his dominion within the veil. The Spirit was sent, [1.] By Christ as Mediator, now ascended on high to give gifts unto men, and all power being given to him. [2.] From the Father: "Not only from heaven, my Father's house" (the Spirit was given in a sound from heaven, Acts ii. 2 ), "but according to my Father's will and appointment, and with his concurring power and authority." [3.] To the apostles to instruct them in their preaching, enable them for working, and carry them through their sufferings. He was given to them and their successors, both in Christianity and in the ministry; to them and their seed, and their seed's seed, according to that promise, Isa. lix. 21 . 3. In his office and operations, which are two:—(1.) One implied in the title given to him; he is the Comforter, or Advocate. An advocate for Christ, to maintain his cause against the world's infidelity, a comforter to the saints against the world's hatred. (2.) Another expressed: He shall testify of me. He is not only an advocate, but a witness for Jesus Christ; he is one of the three that bear record in heaven, and the first of the three that bear witness on earth. 1 John v. 7, 8 . He instructed the apostles, and enabled them to work miracles; he indited the scriptures, which are the standing witnesses that testify of Christ, ch. v. 39 . The power of the ministry is derived from the Spirit, for he qualifies ministers; and the power of Christianity too, for he sanctifies Christians, and in both testifies of Christ. II. It is here promised that the apostles also, by the Spirit's assistance, should have the honour of being Christ's witnesses ( v. 27 ): And you also shall bear witness of me, being competent witnesses, for you have been with me from the beginning of my ministry. Observe here, 1. That the apostles were appointed to be witnesses for Christ in the world. When he had said, The Spirit shall testify, he adds, And you also shall bear witness. Note, The Spirit's working is not to supersede, but to engage and encourage ours. Though the Spirit testify, ministers also must bear their testimony, and people attend to it; for the Spirit of grace witnesses and works by the means of grace. The apostles were the first witnesses that were called in the famous trial between Christ and the prince of this world, which issued in the ejectment of the intruder. This intimates, (1.) The work cut out for them; they were to attest the truth, the whole truth, and nothing but the truth, concerning Christ, for the recovering of his just right, and the maintaining of his crown and dignity. Though Christ's disciples fled when they should have been witnesses for him upon his trial before the high priest and Pilate, yet after the Spirit was poured out upon them they appeared courageous in vindication of the cause of Christ against the accusations it was loaded with. The truth of the Christian religion was to be proved very much by the evidence of matter of fact, especially Christ's resurrection, of which the apostles were in a particular manner chosen witnesses ( Acts x. 41 ), and they bore their testimony accordingly, Acts iii. 15 ; v. 32 . Christ's ministers are his witnesses. (2.) The honour put upon them hereby—that they should be workers together with God. "The Spirit shall testify of me, and you also, under the conduct of the Spirit, and in concurrence with the Spirit (who will preserve you from mistaking in that which you relate on your own knowledge, and will inform you of that which you cannot know but by revelation), shall bear witness. " This might encourage them against the hatred and contempt of the world, that Christ had honoured them, and would own them. 2. That they were qualified to be so: You have been with me from the beginning. They not only heard his public sermons, but had constant private converse with him. He went about doing good, and, while others saw the wonderful and merciful works that he did in their own town and country only, those that went about with him were witnesses of them all. They had likewise opportunity of observing the unspotted purity of his conversation, and could witness for him that they never saw in him, nor heard from him, any thing that had the least tincture of human frailty. Note. (1.) We have great reason to receive the record which the apostles gave of Christ, for they did not speak by hearsay, but what they had the greatest assurance of imaginable, 2 Pet. i. 16; 1 John i. 1, 3 . (2.) Those are best able to bear witness for Christ that have themselves been with him, by faith, hope, and love, and by living a life of communion with God in him. Ministers must first learn Christ, and then preach him. Those speak best of the things of God that speak experimentally. It is particularly a great advantage to have been acquainted with Christ from the beginning, to understand all things from the very first, Luke i. 3 . To have been with him from the beginning of our days. An early acquaintance and constant converse with the gospel of Christ will make a man like a good householder. Among other glorious things God hath spoken of himself this is one, I wound, and I heal, Deut. xxxii. 39 . Christ's discourse in this chapter, which continues and concludes his farewell sermon to his disciples, does so. I. Here are wounding words in the notice he gives them of the troubles that were before them, ver. 1-6 . II. Here are healing words in the comforts he administers to them for their support under those troubles, which are five:—1. That he would send them the Comforter, ver. 7-15 . 2. That he would visit them again at his resurrection, ver. 16-22 . 3. That he would secure to them an answer of peace to all their prayers,

Ye also shall bear witness. You shall be witnesses to the world to urge on them the evidences that the Lord Jesus is the Messiah. Have been with me. They had for more than three years seen his works, and were therefore qualified to bear witness of his character and doctrines. From the beginning. From his entrance on the public work of the ministry, Mt 4:17-22. Comp. Acts 1:21,22. (f) "And ye also shall bear witness" Lk 24:48, Acts 2:32, 4:20,33 2Pet 1:16 (g) "ye have been with me from the beginning" 1Jn 1:2.