John 15:26

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

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

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

The Comforter Announced. 26 But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: 27 And ye also shall bear witness, because ye have been with me from the beginning. Christ having spoken of the great opposition which his gospel was likely to meet with in the world, and the hardships that would be put upon the preachers of it, lest any should fear that they and it would be run down by that violent torrent, he here intimates to all those that were well-wishers to his cause and interest what effectual provision was made for supporting it, both by the principal testimony of the Spirit ( v. 26 ), and the subordinate testimony of the apostles ( v. 27 ), and testimonies are the proper supports of truth. I. It is here promised that the blessed Spirit shall maintain the cause of Christ in the world, notwithstanding the opposition it should meet with. Christ, when he was reviled, committed his injured cause to his Father, and did not lose by his silence, for the Comforter came, pleaded it powerfully, and carried it triumphantly. " When the Comforter or Advocate is come, who proceedeth from the Father, and whom I will send to supply the want of my bodily presence, he shall testify of me against those that hate me without cause. " We have more in this verse concerning the Holy Ghost than in any one verse besides in the Bible; and, being baptized into his name, we are concerned to acquaint ourselves with him as far as he is revealed. 1. Here is an account of him in his essence, or subsistence rather. He is the Spirit of truth, who proceedeth from the Father. Here, (1.) He is spoken of as a distinct person; not a quality or property, but a person under the proper name of a Spirit, and proper title of the Spirit of truth, a title fitly given him where he is brought in testifying. (2.) As a divine person, that proceedeth from the Father, by out-goings that were of old, from everlasting. The spirit or breath of man, called the breath of life, proceeds from the man, and by it modified he delivers his mind, by it invigorated he sometimes exerts his strength to blow out what he would extinguish, and blow up what he would excite. Thus the blessed Spirit is the emanation of divine light, and the energy of divine power. The rays of the sun, by which it dispenses and diffuses its light, heat, and influence, proceed from the sun, and yet are one with it. The Nicene Creed says, The Spirit proceedeth from the Father and the Son, for he is called the Spirit of the Son, Gal. iv. 6 . And the Son is here said to send him. The Greek church chose rather to say, from the Father by the Son. 2. In his mission. (1.) He will come in a more plentiful effusion of his gifts, graces, and powers, than had ever yet been. Christ had been long the ho erchomenos — he that should come; now the blessed Spirit is so. (2.) I will send him to you from the Father. He had said ( ch. xiv. 16 ), I will pray the Father, and he shall send you the Comforter, which bespeaks the Spirit to be the fruit of the intercession Christ makes within the veil: here he says, I will send him, which bespeaks him to be the fruit of his dominion within the veil. The Spirit was sent, [1.] By Christ as Mediator, now ascended on high to give gifts unto men, and all power being given to him. [2.] From the Father: "Not only from heaven, my Father's house" (the Spirit was given in a sound from heaven, Acts ii. 2 ), "but according to my Father's will and appointment, and with his concurring power and authority." [3.] To the apostles to instruct them in their preaching, enable them for working, and carry them through their sufferings. He was given to them and their successors, both in Christianity and in the ministry; to them and their seed, and their seed's seed, according to that promise, Isa. lix. 21 . 3. In his office and operations, which are two:—(1.) One implied in the title given to him; he is the Comforter, or Advocate. An advocate for Christ, to maintain his cause against the world's infidelity, a comforter to the saints against the world's hatred. (2.) Another expressed: He shall testify of me. He is not only an advocate, but a witness for Jesus Christ; he is one of the three that bear record in heaven, and the first of the three that bear witness on earth. 1 John v. 7, 8 . He instructed the apostles, and enabled them to work miracles; he indited the scriptures, which are the standing witnesses that testify of Christ, ch. v. 39 . The power of the ministry is derived from the Spirit, for he qualifies ministers; and the power of Christianity too, for he sanctifies Christians, and in both testifies of Christ. II. It is here promised that the apostles also, by the Spirit's assistance, should have the honour of being Christ's witnesses ( v. 27 ): And you also shall bear witness of me, being competent witnesses, for you have been with me from the beginning of my ministry. Observe here, 1. That the apostles were appointed to be witnesses for Christ in the world. When he had said, The Spirit shall testify, he adds, And you also shall bear witness. Note, The Spirit's working is not to supersede, but to engage and encourage ours. Though the Spirit testify, ministers also must bear their testimony, and people attend to it; for the Spirit of grace witnesses and works by the means of grace. The apostles were the first witnesses that were called in the famous trial between Christ and the prince of this world, which issued in the ejectment of the intruder. This intimates, (1.) The work cut out for them; they were to attest the truth, the whole truth, and nothing but the truth, concerning Christ, for the recovering of his just right, and the maintaining of his crown and dignity. Though Christ's disciples fled when they should have been witnesses for him upon his trial before the high priest and Pilate, yet after the Spirit was poured out upon them they appeared courageous in vindication of the cause of Christ against the accusations it was loaded with. The truth of the Christian religion was to be proved very much by the evidence of matter of fact, especially Christ's resurrection, of which the apostles were in a particular manner chosen witnesses ( Acts x. 41 ), and they bore their testimony accordingly, Acts iii. 15 ; v. 32 . Christ's ministers are his witnesses. (2.) The honour put upon them hereby—that they should be workers together with God. "The Spirit shall testify of me, and you also, under the conduct of the Spirit, and in concurrence with the Spirit (who will preserve you from mistaking in that which you relate on your own knowledge, and will inform you of that which you cannot know but by revelation), shall bear witness. " This might encourage them against the hatred and contempt of the world, that Christ had honoured them, and would own them. 2. That they were qualified to be so: You have been with me from the beginning. They not only heard his public sermons, but had constant private converse with him. He went about doing good, and, while others saw the wonderful and merciful works that he did in their own town and country only, those that went about with him were witnesses of them all. They had likewise opportunity of observing the unspotted purity of his conversation, and could witness for him that they never saw in him, nor heard from him, any thing that had the least tincture of human frailty. Note. (1.) We have great reason to receive the record which the apostles gave of Christ, for they did not speak by hearsay, but what they had the greatest assurance of imaginable, 2 Pet. i. 16; 1 John i. 1, 3 . (2.) Those are best able to bear witness for Christ that have themselves been with him, by faith, hope, and love, and by living a life of communion with God in him. Ministers must first learn Christ, and then preach him. Those speak best of the things of God that speak experimentally. It is particularly a great advantage to have been acquainted with Christ from the beginning, to understand all things from the very first, Luke i. 3 . To have been with him from the beginning of our days. An early acquaintance and constant converse with the gospel of Christ will make a man like a good householder.