John 15:16

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

Christ's Love to His Disciples. 9 As the Father hath loved me, so have I loved you: continue ye in my love. 10 If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love. 11 These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. 12 This is my commandment, That ye love one another, as I have loved you. 13 Greater love hath no man than this, that a man lay down his life for his friends. 14 Ye are my friends, if ye do whatsoever I command you. 15 Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you. 16 Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. 17 These things I command you, that ye love one another. Christ, who is love itself, is here discoursing concerning love, a fourfold love. I. Concerning the Father's love to him; and concerning this he here tells us, 1. That the Father did love him ( v. 9 ): As the Father hath loved me. He loved him as Mediator: This is my beloved Son. He was the Son of his love. He loved him, and gave all things into his hand; and yet so loved the world as to deliver him up for us all. When Christ was entering upon his sufferings he comforted himself with this, that his Father loved him. Those whom God loves as a Father may despise the hatred of all the world. 2. That he abode in his Father's love, v. 10 . He continually loved his Father, and was beloved of him. Even when he was made sin and a curse for us, and it pleased the Lord to bruise him, yet he abode in his Father's love. See Ps. 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.

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