John 14:24

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

and make our abode with him. 24 He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father's which sent me. When friends are parting, it is a common request they make to each other, "Pray let us hear from you as often as you can:" this Christ engaged to his disciples, that out of sight they should not be out of mind. I. He promises that he would continue his care of them ( v. 18 ): " I will not leave you orphans, or fatherless; for, though I leave you, yet I leave you this comfort, I will come to you. " His departure from them was that which grieved them; but it was not so bad as they apprehended, for it was neither total nor final. 1. Not total. "Though I leave you without my bodily presence, yet I do not leave you without comfort." Though children, and left little, yet they had received the adoption of sons, and his Father would be their Father, with whom those who otherwise would be fatherless find mercy. Note, The case of true believers, though sometimes it may be sorrowful, is never comfortless, because they are never orphans: for God is their Father, who is an everlasting Father. 2. Not final: I will come to you, erchomai — I do come; that is, (1.) "I will come speedily to you at my resurrection, I will not be long away, but will be with you again in a little time." He had often said, The third day I will rise again. (2.) "I will be coming daily to you in my Spirit;" in the tokens of his love, and visits of his grace, he is still coming. (3.) "I will come certainly at the end of time; surely I will come quickly to introduce you into the joy of your Lord." Note, The consideration of Christ's coming to us saves us from being comfortless in his removals from us; for, if he depart for a season, it is that we may receive him for ever. Let this moderate our grief, The Lord is at hand. II. He promises that they should continue their acquaintance with him and interest in him ( v. 19, 20 ): Yet a little while, and the world sees me no more, that is, Now I am no more in the world. After his death, the world saw him no more, for, though he rose to life, he never showed himself to all the people, Acts x. 41 . The malignant world thought they had seen enough of him, and cried, Away with him; crucify him; and so shall their doom be; they shall see him no more. Those only that see Christ with an eye of faith shall see him for ever. The world sees him no more till his second coming; but his disciples have communion with him in his absence. 1. You see me, and shall continue to see me, when the world sees me no more. They saw him with their bodily eyes after his resurrection, for he showed himself to them by many infallible proofs, Acts i. 8 . And then were the disciples glad when they saw the Lord. They saw him with an eye of faith after his ascension, sitting at God's right hand, as Lord of all; saw that in him which the world saw not. 2. Because I live, you shall live also. That which grieved them was, that their Master was dying, and they counted upon nothing else but to die with him. No, saith Christ, (1.) I live; this the great God glories in, I live, saith the Lord, and Christ saith the same; not only, I shall live, as he saith of them, but, I do live; for he has life in himself, and lives for evermore. We are not comfortless, while we know that our Redeemer lives. (2.) Therefore you shall live also. Note, The life of Christians is bound up in the life of Christ; as sure and as long as he lives, those that by faith are united to him shall live also; they shall live spiritually, a divine life in communion with God. This life is hid with Christ; if the head and root live, the members and branches live also. They shall live eternally; their bodies shall rise in the virtue of Christ's resurrection; it will be well with them in the world to come. It cannot but be well with all that are his, Isa. xxvi. 19 . 3. You shall have the assurance of this ( v. 20 ): At that day, when I am glorified, when the Spirit is poured out, you shall know more clearly and certainly than you do now that I am in my Father, and you in me, and I in you. (1.) These glorious mysteries will be fully known in heaven; At that day, when I shall receive you to myself, you shall know perfectly that which now you see through a glass darkly. Now it appears not what we shall be, but then it will appear what we were. (2.) They were more fully known after the pouring out of the Spirit upon the apostles; at that day divine light should shine, and their eyes should see more clearly, their knowledge should greatly advance and increase then, would become more extensive and more distinct, and like the blind man's at the second touch of Christ's hand, who at first only saw men as trees walking. (3.) They are known by all that receive the Spirit of truth, to their abundant satisfaction, for in the knowledge of this is founded their fellowship with the Father and his Son Jesus Christ. They know, [1.] That Christ is in the Father, is one with the Father, by their experience of what he has wrought for them and in them; they find what an admirable consent and harmony there is between Christianity and natural religion, that that is grafted into this, and so they know that Christ is in the Father. [2.] That Christ is in them; experienced Christians know by the Spirit that Christ abides in them, 1 John iii. 24 . [3.] That they are in Christ, for the relation is mutual, and equally near on both sides, Christ in them and they in Christ, which speaks an intimate and inseparable union; in the virtue of which it is that because he lives they shall live also. Note, First, Union with Christ is the life of believers; and their relation to him, and to God through him, is their felicity. Secondly, The knowledge of this union is their unspeakable joy and satisfaction; they were now in Christ, and he in them, but he speaks of it as a further act of grace that they should know it, and have the comfort of it. An interest in Christ and the knowledge of it are sometimes separated. III. He promises that he would love them, and manifest himself to them, v. 21-24 . Here observe, 1. Who they are whom Christ will look upon, and accept, as lovers of him; those that have his commandments, and keep them. By this Christ shows that the kind things he here said to his disciples were intended not for those only that were now his followers, but for all that should believe in him through their word. Here is, (1.) The duty of those who claim the dignity of being disciples. Having Christ's commandments, we must keep them; as Christians in name and profession we have Christ's commandments, we have them sounding in our ears, written before our eyes, we have the knowledge of them; but this is not enough; would we approve ourselves Christians indeed, we must keep them. Having them in our heads, we must keep them in our hearts and lives. (2.) The dignity of those that do the duty of disciples. They are looked upon by Christ to be such as love him. Not those that have the greatest wit and know how to talk for him, but those that keep his commandments. Note, The surest evidence of our love to Christ is obedience to the laws of Christ. Such is the love of a subject to his sovereign, a dutiful, respectful, obediential love, a conformity to his will, and satisfaction in his wisdom. 2. What returns he will make to them for their love; rich returns; there is no love lost upon Christ. (1.) They shall have the Father's love: He that loveth me shall be loved of my Father. We could not love God if he did not first, out of his good-will to us, give us his grace to love him; but there is a love of complacency promised to those that do love God, Prov. viii. 17 . He loves them, and lets them know that he loves them, smiles upon them, and embraces them. God so loves the Son as to love all those that love him. (2.) They shall have Christ's love: And I will love him, as God-man, as Mediator. God will love him as a Father, and I will love him as a brother, an elder brother. The Creator will love him, and be the felicity of his being; the Redeemer will love him, and be the protector of his well-being. In the nature of God, nothing shines more brightly than this, that God is love. And in the undertaking of Christ nothing appears more glorious than this, that he loved us. Now both these loves are the crown and comfort, the grace and glory, which shall be to all those that love the Lord Jesus Christ in sincerity. Christ was now leaving his disciples, but promises to continue his love to them; for he not only retains a kindness for believers, though absent, but is doing them kindness while absent, for he bears them on his heart, and ever lives interceding for them. (3.) They shall have the comfort of that love: I will manifest myself to him. Some understand it of Christ's showing himself alive to his disciples after his resurrection; but, being promised to all that love him and keep his commandments, it must be construed so as to extend to them. There is a spiritual manifestation of Christ and his love made to all believers. When he enlightens their minds to know his love, and the dimensions of it ( Eph. iii. 18, 19 ), enlivens their graces, and draws them into exercise, and thus enlarges their comforts in himself—when he clears up the evidences of their interest in him, and gives them tokens of his love, experience of his tenderness, and earnests of his kingdom and glory,—then he manifests himself to them; and Christ is manifested to none but those to whom he is pleased to manifest himself. 3. What occurred upon Christ's making this promise. (1.) One of the disciples expresses his wonder and surprise at it, v. 22 . Observe, [1.] Who it was that said this— Judas, not Iscariot. Judah, or Judas, was a famous name; the most famous tribe in Israel was that of Judah; two of Christ's disciples were of that name: one of them was the traitor, the other was the brother of James ( Luke vi. 16 ), one of those that were akin to Christ, Matt. xiii. 55 . He is called Lebbeus and Thaddeus, was the penman of the last of the epistles, which in our translation, for distinction's sake, we call the epistle of Jude. This was he that spoke here. Observe, First, There was a very good man, and a very bad man, called by the same name; for names commend us not to God, nor do they make men worse. Judas the apostle was never the worse, nor Judas the apostate ever the better, for being namesakes. But, Secondly, The evangelist carefully distinguishes between them; when he speaks of this pious Judas, he adds, not Iscariot. Take heed of mistaking; let us not confound the precious and the vile. [2.] What he said— Lord how is it? which intimates either, First, the weakness of his understanding. So some take it. He expected the temporal kingdom of the Messiah, that it should appear in external pomp and power, such as all the world would wonder after. "How, then," thinks he, "should it be confined to us only?" ti gegonen —" what is the matter now, that thou wilt not show thyself openly as is expected, that the Gentiles may come to thy light, and kings to the brightness of thy rising? " Note, We create difficulties to ourselves by mistaking the nature of Christ's kingdom, as if it were of this world. Or, Secondly, as expressing the strength of his affections, and the humble and thankful sense he had of Christ's distinguishing favours to them: Lord, how is it? He is amazed at the condescensions of divine grace, as David, 2 Sam. vii. 18 . What is there in us to deserve so great a favour? Note, 1. Christ's manifesting himself to his disciples is done in a distinguishing way-to them, and not to the world that sits in darkness; to the base, and not to the mighty and noble; to babes, and not to the wise and prudent. Distinguishing favours are very obliging; considering who are passed by, and who are pitched upon. 2. It is justly marvellous in our eyes; for it is unaccountable, and must be resolved into free and sovereign grace. Even so, Father, because it seemed good unto thee. (2.) Christ, in answer hereto, explains and confirms what he had said, v. 23, 24 . He overlooks what infirmity there was in what Judas spoke, and goes on with his comforts. [1.] He further explains the condition of the promise, which was loving him, and keeping his commandments. And, as to this, he shows what an inseparable connection there is between love and obedience; love is the root, obedience is the fruit. First, Where a sincere love to Christ is in the heart, there will be obedience: " If a man love me indeed, that love will be such a commanding constraining principle in him, that, no question, he will keep my words. " Where there is true love to Christ there is a value for his favour, a veneration for his authority, and an entire surrender of the whole man to his direction and government. Where love is, duty follows of course, is easy and natural, and flows from a principle of gratitude. Secondly, On the other hand, where there is no true love to Christ there will be no care to obey him: He that loveth me not keepeth not my sayings, v. 24 . This comes in here as a discovery of those that do not love Christ; whatever they pretend, certainly those do not love him that believe not his truths, and obey not his laws, to whom Christ's sayings are but as idle tales, which he heeds not, or hard sayings, which he likes not. It is also a reason why Christ will not manifest himself to the world that doth not love him, because they put this affront upon him, not to keep his sayings; why should Christ be familiar with those that will be strange to him? [2.] He further explains the promise ( v. 23 ): If a man thus love me, I will manifest myself to him. First, My Father will love him; this he had said before ( v. 21 ), and here repeats it for the confirming of our faith; because it is hard to imagine that the great god should make those the objects of his love that had made themselves vessels of his wrath. Jude wondered that Christ should manifest himself to them; but this answers it, "If my Father love you, why should not I be free with you?" Secondly, We will come unto him, and make our abode with him. This explains the meaning of Christ's manifesting himself to him, and magnifies the favour. 1. Not only, I will, but, We will, I and the Father, who, in this, are one. See v. 9 . The light and love of God are communicated to man in the light and love of the Redeemer, so that wherever Christ is formed the image of God is stamped. 2. Not only, " I will show myself to him at a distance," but, " We will come to him, to be near him, to be with him," such are the powerful influences of divine graces and comforts upon the souls of those that love Christ in sincerity. 3. Not only, "I will give him a transient view of me, or make him a short and running visit," but, We will take up our abode with him which denotes complacency in him and constancy to him. God will not only love obedient believers, but he will take a pleasure in loving them, will rest in love to them, Zeph. iii. 17 . He will be with them as at his home. [3.] He gives a good reason both to bind us to observe the condition and encourage us to depend upon the promise. The word which you hear is not mine, but his that sent me, v. 24 . To this purport he had often spoken ( ch. vii. 16 ; viii. 28 ; xii. 44 ), and here it comes in very pertinently. First, the stress of duty is laid upon the precept of Christ as our rule, and justly, for that word of Christ which we are to keep is the Father's word, and his will the Father's will. Secondly, The stress of our comfort is laid upon the promise of Christ. But forasmuch as, in dependence upon that promise, we must deny ourselves, and take up our cross, and quit all, it concerns us to enquire whether the security be sufficient for us to venture our all upon; and this satisfies us that it is, that the promise is not Christ's bare word, but the Father's which sent him, which therefore we may rely upon. Christ's Consolatory Discourse. 25 These things have I spoken unto you, being yet present with you. 26 But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. 27 Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid. Two things Christ here comforts his disciples with:— I. That they should be under the tuition of his Spirit, v. 25, 26 , where we may ob

[[Luther published three sermons for John 14:23-31. One can be found in the electronic version in verses 23-25; the second in verses 26-28; and the last in verses 29 (Parts I-III) and 30-31 (Parts IV-V).]] Sermon for Pentecost Sunday; John 14:23-31 1 Before we explain this Gospel lesson we must first say a few words about the festival of Pentecost and its history, or the event we celebrate on this day. St. Luke records it in the Acts of the Apostles, second chapter, verses 1-41, in the following words: “And when the day of Pentecost was now come, they were all together in one place. And suddenly there came from heaven a sound as of the rushing of a mighty wind, and it filled all the house where they were sitting. And there appeared unto them tongues parting asunder, like as of fire; and it sat upon each one of them. And they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance.” 2 “Now there were dwelling at Jerusalem Jews, devout men, from every nation under heaven. And when this sound was heard, the multitude came together, and were confounded, because that every man heard them speaking in his own language. And they were all amazed and marvelled, saying, Behold, are not all these that speak Galileans? And how hear we, every man in our own language wherein we were born? Parthians and Medes and Elamites, and the dwellers in Mesopotamia, in Judea and Cappadocia, in Pontus and Asia, in Phrygia and Pamphylia, in Egypt and the parts of Libya about Cyrene, and sojourners from Rome, both Jews and proselytes, Cretans and Arabians, we hear them speaking in our tongues the mighty works of God. And they were all amazed, and were perplexed, saying one to another, What meaneth this? But others mocking said, They are filled with new wine.” But Peter, standing up with the eleven, lifted up his voice, and spake forth unto them, saying: 3 “Ye men of Judea, and all ye that dwell at Jerusalem, be this known unto you, and give ear unto my words. For these are not drunken, as ye suppose; seeing it is but the third hour of the day; but this is that which hath been spoken through the prophet Joel: And it shall be in the last days, saith God, I will pour forth of my Spirit upon all flesh: And your sons and your daughters shall prophesy, And your young men shall see visions, And your old men shall dream dreams: Yea and on my servants and on my handmaidens in those days Will I pour forth of my Spirit; and they shall prophesy. And I will show wonders in the heaven above, And signs on the earth beneath; Blood, and fire, and vapor of smoke: The sun shall be turned into darkness And the moon into blood, Before the day of the Lord come, That great and notable day: And it shall be, that whosoever shall call on the name of the Lord shall be saved.” 4 “Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God unto you by mighty works and wonders and signs which God did by him in the midst of you, even as ye yourselves know; him, being delivered up by the determinate counsel and foreknowledge of God, ye by the hand of lawless men did crucify and slay: whom God raised up, having loosed the pangs of death: because it was not possible that he should be holden of it. For David saith concerning him, I beheld the Lord always before my face; For he is on my right hand, that I should not be moved: Therefore my heart was glad, and my tongue rejoiced; Moreover my flesh also shall dwell in hope: Because thou wilt not leave my soul unto Hades, Neither wilt thou give thy Holy One to see corruption. Thou madest known unto me the ways of life; Thou shalt make me full of gladness with thy countenance.” 5 “Brethren, I may say unto you freely of the patriarch David, that he both died and was buried, and his tomb is with us unto this day. Being therefore a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins he would set one upon his throne; he foreseeing this spake of the resurrection of the Christ, that neither was he left unto Hades, nor did his flesh see corruption. This Jesus did God raise up, whereof we all are witnesses.” 6 “Being therefore by the right hand of God exalted, and having received of the Father the promise of the Holy Spirit, he hath poured forth this, which ye see and hear. For David ascended not into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies the footstool of thy feet. Let all the house of Israel therefore know assuredly, that God hath made him both Lord and Christ, this Jesus whom ye crucified.” 7 “Now when they heard this, they were pricked in their heart, and said unto Peter and the rest of the apostles, Brethren, what shall we do? And Peter said unto them, Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Spirit. For to you is the promise, and to your children, and to all that are afar off, even as many as the Lord our God shall call unto him. And with many other words he testified, and exhorted them, saying, Save yourselves from this crooked generation. They then that received his Word were baptized: and there were added unto them in that day about three thousand souls. And they continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread and the prayers.” 8 This is the history of the day. The festival we call Pentecost originated thus: When God led the children of Israel out of Egypt, he had them to celebrate the Easter festival the same night, and commanded them to celebrate it annually, as a memorial of their exodus out of Egypt. Counting from that day, they journeyed in the desert for fifty days, to Mount Sinai, where the Law was given to them by God, through Moses. Hence they celebrated the festival we call Pentecost. For the little word “Pentecost” is derived from the Greek Pentecostes, signifying the fiftieth day; the Saxons say Pingsten. It is to this festival that Luke has reference. When the fifty days after Easter were past and the disciples had celebrated the event of God's having given the people the Law on Mount Sinai, then the Holy Spirit came and gave them a different law. We celebrate the festival, not because of the old, but because of the new event, because of the sending of the Holy Spirit. Therefore we must offer a little explanation and show the difference between our Pentecost and the Jews' Pentecost. 9 In the first place, the Jews celebrated the festival because the Law had been given them in writing; but we ought to celebrate it because God's Law is given to us spiritually. St. Paul aims to make this plain. In the second Epistle to the Corinthians, chapters 3 and 4, he speaks of two kinds of preaching. And just as there are two kinds of preaching, so also there are two kinds of people. 10 First, the written Law is that which God has commanded and embodied in writing. It is called “written” because it proceeds no further and does not enter the heart, nor do any works follow, except mere hypocritical works; the Law has only an outward significance. The people also, in this sense, remain altogether written. Since the Law has existed only in writing, in letters, it has been dead, and its influence has been deadening. It has ruled a dead people, for the hearts were dead which did not willingly do God's commandment. If every man were allowed his own free will, to do as he pleased without fear of punishment, none would be found who would not rejoice in exemption from the Law. 11 Man's nature is to follow his desire, but he is compelled to do otherwise. He thinks: God will punish me and cast me into hell if I do not keep his commandment. Since it is his nature to obey reluctantly and with displeasure when his will is opposed, man becomes hostile to God because of the penalty; he knows that he is a sinner and not in harmony with God, that he does not love God, yea, rather he would there were no God. Such hatred of God is hidden in the heart, no matter how finely nature adorns herself outwardly. Hence we see that the Law, as long as it is merely written, a Law in letters, makes no one righteous, for it enters not the heart. On this theme we have preached and written a great deal. 12 The other Law is spiritual. It is not written with pea and ink, nor spoken by word of mouth like the Law on the stone tablets handled by Moses, but, as we see in Luke's narrative, the Holy Spirit falls from heaven and fills all the company assembled together, manifesting itself upon them in cloven and fiery tongues, causing them to preach boldly and with a power they had not before, so that all the people were pricked in their hearts and marveled. The Holy Spirit streams into the heart and makes a new man, one who now loves God and gladly does his will. Such is the Holy Spirit himself, or rather the work he does in the heart. He writes in fiery flame on the heart and makes it alive, causing it to find expression in fiery tongue and active hand; a new man is made, who is conscious of a reason, heart and mind unlike he formerly had. Everything is now alive: He has a live reason; he has light and courage and a heart which burns with love and delights in whatever pleases God. This is the real difference between the written and the spiritual laws of God; and such is the work of the Holy Spirit. 13 Therefore, the great art is to preach aright concerning the Holy Spirit. Hitherto it has been preached concerning him that he alone produced and inspired what the councils decreed and what the pope commanded in ecclesiastical law, whereas the whole papistical law is only outward in effect, commands only outward observances and rules in material things. Their claim is simply nonsensical, the reverse of their claim being true. For they turn the work of the Holy Spirit into a written, dead law, whereas it is essentially a spiritual and living law, and they make of him a Moses and a human weakling. The reason is, they do not know what the Holy Spirit is, why he is given, and what his office is. Therefore let us learn and understand well what he is, in order that we may define his office. 14 Here you learn that he comes down and fills the disciples, who before sat in sorrow and fear, and renders their tongues fiery and cloven; he so kindles them that they grow bold and preach freely to the multitude, and fear nothing. You see very clearly that the Holy Spirit's office is not to write books nor to make laws, but freely to abrogate them; and that he is a God who writes only in the heart, who makes it burn, and creates new courage, so that man grows happy before God, filled with love toward him, and with a happy heart serves the people. When the office of the Holy Spirit is thus represented, it is rightly preached. Do not believe those who picture it otherwise. Now, you perceive that when he comes in this manner he abolishes the letter of the Law and desires to liberate the people from their sins and from the Law; the latter is no more needed, for he, himself, rules inwardly in the heart. They who oppose this doctrine, however, criticise him for compelling the people, like Moses, and above all for making new laws. 15 What means does he use and what skill does he employ thus to change the heart and make it new? He employs the proclamation and preaching of the Lord Jesus Christ; this Christ declares in Jn 15:26: “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 bear witness of me.” Now, we have often heard that the substance of the Gospel is this: God has proclaimed to everyone that no man can become just by means of the Law, but rather is thereby condemned. That therefore he has sent down his dear Son to shed his blood and die, since men could not, by their own power and works, cancel their sins and get rid of them. 16 But in addition to what is thus preached, something else is needed; for even though I hear the preaching, I do not at once believe. Therefore, God adds his Holy Spirit, who impresses this preaching upon the heart, so that it abides there and lives. It is a faithful saying that Christ has accomplished everything, has removed sin and overcome every enemy, so that through him we are lords over all things. But the treasure lies yet in one pile; it is not yet distributed nor invested. Consequently, if we are to possess it, the Holy Spirit must come and teach our hearts to believe and say: I, too, am one of those who are to have this treasure. When we feel that God has thus helped us and given the treasure to us, everything goes well, and it cannot be otherwise than that man's heart rejoices in God and lifts itself up, saying: Dear Father, if it is thy will to show toward me such great love and faithfulness, which I cannot fully fathom, then will I also love thee with all my heart and be joyful, and cheerfully do what pleases thee. Thus, the heart does not now look at God with evil eyes, does not imagine he will cast us into hell, as it did before the Holy Spirit came, when it felt none of the goodness, love, or faithfulness of God, but only his wrath and disfavor. Since the Holy Spirit has impressed upon the heart that God is kind and gracious toward it, it believes that God can no more be angry, and grows so happy and so bold that, for God's sake, it performs and suffers everything possible to perform and to suffer. 17 In this way you are to become acquainted with the Holy Spirit. You may know to what purpose he is given and what his office is, namely, to invest the treasure--Christ and all he has, who is given to us and proclaimed by the Gospel; the Holy Spirit will give him into your heart so that he may be your own. When he has accomplished this, and when you feel Christ in your heart, you will be constrained to cry: Is this the idea, that my works are of no avail but the Holy Spirit must perform all? Why then do I punish myself with works and the Law? Thus all human works and laws vanish, yea, even the law of Moses; for such a being is superior to all law. The Holy Spirit teaches man better than all the books; he teaches him to understand the Scriptures better than he can understand from the teaching of any other; and of his own accord he does everything God wills he should, so the Law dare make no demands upon him. 18 Therefore, we need books only for the purpose of demonstrating that it is written even as the Holy Spirit teaches. We must not confine faith to ourselves, but must let it break forth into action; and to confirm and establish it, we must have the Scriptures. Therefore, be very careful to consider the Holy Spirit in no way a law-maker, but as one who abrogates the Law and frees man, so that no written letter remains, or that it remains only for the sake of preaching. 19 In all this, however, we ought to exercise sense and wisdom, understanding that a man receiving the Holy Spirit is not at once perfect, insensible to the Law and to sin, pure in all respects. For we do not preach, concerning the Holy Spirit and his office, that he has completed and finished his work, but that he has only begun it and is now constantly engaged in it, and that he is ceaselessly progressing; consequently, you will not find a man who is without sin and without sorrow, full of righteousness and full of joy, and so perfect that he is never needlessly concerned about anything, and who serves everybody freely. The Scriptures indeed tell us that the office of the Holy Spirit is to redeem from sin and fear; but that does not say that this is altogether accomplished. 20 Therefore, a Christian must at times feel his sin and the fear of death, and be concerned about all else that troubles a sinner. Unbelievers may be sunk so deeply in their sins that they do not feel them; but believers do feel them, yet they possess a helper, the Holy Spirit, who comforts and strengthens them. However, if he had finished and made an end of his office, they would experience none of these fears. 21 Therefore, I say that we must be wise and take care that we do not boast of the Holy Spirit too confidently and joyously, that we may not become too secure and imagine that we are perfect in all respects. For a pious Christian still is flesh and blood like other people, but he fights against sin and evil lust and feels what he would rather not feel-- Rom 7:15 ff. The unbelievers are indifferent and make no such fight. 22 It makes no difference that we feel evil lusts if we only battle against them. Therefore, the Christian must not judge according to his feelings, believing because of them that he is lost, but he must labor all his life with the remaining sin of which he is conscious and must permit the Holy Spirit to work, groaning without ceasing, to be rid of sin. Such groaning never ceases in believers, but is more profound that can be uttered, as St. Paul declares to the Romans (8:26). But there is a precious listener, the Holy Spirit himself, who deeply feels our longing and also comforts our consciences. 23 The two must always be mingled, in our feelings--the Holy Spirit and our sin and imperfection. Our case must be like that of a sick man who is in the hands of the physician; presently he will be better. Therefore let no one think: Such a one possesses the Holy Spirit, consequently he must be altogether strong, without infirmities, and do only precious works. No, not yet. The Gospel is not a proclamation for everybody. It is a proclamation exceedingly gracious, but a coarse, hard heart may hear it without receiving any good; rather are such made more audacious and careless, imagining they need not war against the flesh, because they do not feel their sin and misery. The Holy Spirit is given to none except to those who are in sorrow and fear; in them it produces good fruit. This gift is so precious and worthy that God does not cast it before dogs. Though the unrepentant discover it themselves, hearing it preached, they devour it and know not what they devour. The hearts which receive it with profit are such as feel their evil lust but are unable to escape from it. There must be struggling if the Holy Spirit is to abide in the heart, and let no one dare think it will be otherwise. 24 This is what we find in the narrative before us. The dear disciples sat in fear and terror, and still uncomforted and without courage. They were filled with unbelief and ready to despair, and it was with much effort and labor that Christ cheered and established them again. Their only difficulty was, they were afraid the heavens would fall upon them, and the Lord himself could scarcely comfort them until he said to them: The Holy Spirit shall come upon you from heaven: he will imprint me upon your hearts so that you will know me, and through me the Father; then will your heart rejoice. And so it happened. When the Holy Spirit came they were comforted and strengthened and full of joy. 25 Thus I have described to you the Holy Spirit. Now let us see in this Gospel lesson what we have discussed so far. Christ declares: V.23. “If a man love me, he will keep my Word: and my Father will love him.” 26 This text raises a question: Why does Christ speak as though we must be first to love, when it is certain that the opposite is true, that God must first love us? This question I have before solved and in the following manner: Several passages read as if we begin the work and others as if God begins it. Now, God must always lay the first stone. He makes the start, and receives me into his grace, so that I stand in his favor. But it does not follow that I at once feel his work of grace, although it is already there. 27 We saw that when the Holy Spirit came, he came with a rushing sound, even frightening the disciples until they knew not whither to go. But when he comes in this manner he is very near, and then he kindles the heart so that it feels love; when it feels love, it also begins to love. This is what Christ means. He is speaking not of our beginning the work, but of what we afterwards feel, and of the love that follows feeling. The import of his words is: If a man love me, he will keep my Word, and my Father will love him; that is, when I have caused a man to feel my love, he will begin to love me in return etc. Therefore, the words refer to the realization of love, not to the beginning of love. Now, if a man love me, says Christ, he will keep my Word, and my Father will love him; that is, he will feel that he loves me and will do everything that pleases me, and he will perceive how I and the Father come to him and dwell with him. And, furthermore, Christ declares: V.24. “He that loveth me not keepeth not my Words.” 28 Here we see it is plainly declared that they who have not the Holy Spirit do not keep one letter of the Law. Therefore I say, if all the preachers arise and preach the Law, attempting thereby to make people godly, what do they accomplish? They accomplish nothing. For, briefly, there must first be love in the heart, otherwise nothing is accomplished in keeping the Law. Do you accordingly teach first of all how to obtain love, then men will be able to keep the Law. The Holy Spirit is given, as we have stated, for the purpose of abrogating the Law. Hence, Christians are not to be governed by laws. Those, however, who are not Christians must be controlled by laws, and be subjected to executioners and governed by the sword, in order that they be compelled not to do evil with the hand, although they are thereby not made better in heart. Now, Christ does not want us to keep his Word with outward observance, like a finite law, but with the heart, with joy and love. But who will give us this joy and love? The Holy Spirit gives it, and no one else. Now, the next words read: V.25, 26. “These things have I spoken unto you, while yet abiding with you. But the Comforter, even the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring to your remembrance all that I said unto you.” 29 Here Christ calls the Holy Spirit a Comforter. If the Holy Spirit is to retain this name he must exercise his office only where there is no comfort and where comfort is needed and desired. Consequently, he cannot comfort the hard heads and audacious hearts, for these have not tasted of struggle and despair, and have never been in distress; he can accomplish nothing except with sorrowful, comfortless and discouraged hearts. 30 What, however, is he to do? He is to teach and bring to remembrance. Here our learned men have come and declared: All that we are to believe, to do and omit to do is not in the Scriptures, and the Holy Spirit is to teach us many things which Christ did not teach. Such declaration is altogether contrary to the Holy Spirit, and even contradictory. For Christ says: “He shall teach you and bring to your remembrance all that I said unto you;” that is, he will beautifully explain (glorify) what I now say to you, better than I am able to teach with words, so that you will need no further words. You are to know it now beforehand and have a sign, so that when it comes to pass you may believe it the more fully. Now the learned men declare, He shall not say what Christ says. How can we suffer the pope and the bishop to proceed with their declaration that the Holy Spirit teaches what they determine? We here see that Christ wants to establish his Word with the Holy Spirit, who is with us, for the purpose of bearing witness to Christ and of reviving in our hearts what he has taught, that we may understand and believe it. Therefore, wherever anyone teaches otherwise than the things Christ taught, or wants to direct you to another comfort than he speaks of, do not believe that it is the Holy Spirit. Now, the Lord says furthermore: V.27. “Peace I leave with you; my peace I give unto you: not as the world giveth give I unto you.” 31 Here we see clearly the Holy Spirit's office, that he is bestowed only upon those who are sunk in affliction and misery. For this is the import of the words when he declares: You must not think that I give you peace such as the world gives. The world considers that peace means the removal of trouble or affliction. For instance, when one is in poverty he esteems it a great affliction, and seeks to be rid of it, fancying that riches means peace. Likewise, one who feels death near thinks: If I could live, and vanquish death, I would have peace. 32 Such peace, however, Christ does not give. He allows the affliction to remain and to oppress; yet he employs different tactics to bestow peace: he changes the heart, removing it from the affliction, not the affliction from the heart. This is the way it is done: When you are sunk in affliction he so turns your mind from it and gives you such consolation that you imagine you are dwelling in a garden of roses. Thus, in the midst of dying is life; and in the midst of trouble, peace and joy. This is why it is, as St. Paul declares to the Philippians (4:7), a peace which passeth all understanding. This art no man can achieve with his understanding, nor fathom with his senses. Christ alone bestows it. He says to you: just pass down into the valley of death; there shall the Holy Spirit come to you and make you so courageous and joyful that you will not know death, yea, it will be sweet to you. The reason for this peace is that the Holy Spirit teaches one to know the great goodness and grace of Christ, making those who believe in him lords, like himself, over sin, death and all things. Therefore a Christian must possess the ability to be joyful in good or in evil fortune, whether it be sweet or bitter. Some possess it in greater degree than others, for we are not all perfect, yea, none will become so perfect as never again to experience a struggle. 33 I speak of the office of the Holy Spirit, what he is to do and how he is constantly to continue what he has begun, so that you may now begin to despise death. But you must continue and abide in this confidence, and work on, that you may constantly have less fear. You are not to be discouraged though you still shudder at death, and are not to think: I am told that the Holy Spirit makes the heart joyful so that it does not feel death, yet I am frightened at it; consequently I see plainly he is not in me. Other thoughts of this kind may come to your mind. All these thoughts we must drive away, despising them. For the Holy Spirit's office is not one that is finished, but is in process of fulfilment from day to day, and continues as long as we live, in such manner that sorrow is ever mingled with peace. If there were no sorrow, the Holy Spirit could not comfort us. The closing words of this Gospel lesson are especially comforting: V.27. “Let not your heart be troubled, neither let it be fearful.” 34 These words give further hint of the work of the Holy Spirit. Again we see with whom the Holy Spirit deals, namely, they who are filled with sorrow and affliction. Because of the fear and trouble which oppressed the disciples, Christ made effort to comfort them, although the moment when they should fully realize his comfort had not yet arrived. In effect he declares: I say to you now, with words, that you are not to be troubled, but this does not as yet help you; you do not now rejoice. I tell it to you, however, that when the Holy Spirit comes and comforts you, then you may realize my comfort and be glad. He concludes by declaring: V.28, 29. “Ye heard how I said to you, I go away, and I come unto you. If ye loved me, ye would have rejoiced, because I go unto the Father: for the Father is greater than I. And now I have told you before it come to pass, that, when it is come to pass, ye may believe.” 35 I am human, he says, and shall now die; but I come to you again, through the Holy Spirit. Therefore, if you loved me you would rejoice that I go to the Father. To love Christ is to love in him the humanity obedient to the sacred cross and which speaks only of suffering. No one can do this until the Holy Spirit comes; he alone creates this love in the heart. Christ's meaning is: When the Holy Spirit comes you will be glad that I went to the Father. Now you cannot understand my sacrifice and therefore you cannot appreciate it; but when I go to the Father, you will love me because I have ascended to the Father and have given you the great blessing of the Holy Spirit, My suffering and death will be comforting to you when you see that I live again and that I come to help you and to make you partakers of all the treasures I have. Therefore, we Christians are to become lords over all God's creation, and to boastfully say of Christ: My Lord Christ., who takes my part, is lord over all things; what shall harm me? For the Father in his infinite power has made him lord over all creatures, and all things must lie at his feet. 36 Thus you perceive how this Gospel lesson constantly refers to the office of the Holy Spirit, in order that we may rightly understand that he is given to us to comfort us and to bring us to love Christ. See, then, that you do not permit yourself to be deceived and to receive other teaching concerning the Holy Spirit than you have here heard.

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