mh_parser/vol_split/43 - John/Chapter 15.xml

<div2 id="John.xvi" n="xvi" next="John.xvii" prev="John.xv" progress="90.56%" title="Chapter XV">
<h2 id="John.xvi-p0.1">J O H N.</h2>
<h3 id="John.xvi-p0.2">CHAP. XV.</h3>
<p class="intro" id="John.xvi-p1">It is generally agreed that Christ's discourse in
this and the next chapter was at the close of the last supper, the
night in which he was betrayed, and it is a continued discourse,
not interrupted as that in the foregoing chapter was; and what he
chooses to discourse of is very pertinent to the present sad
occasion of a farewell sermon. Now that he was about to leave them,
I. They would be tempted to leave him, and return to Moses again;
and therefore he tells them how necessary it was that they should
by faith adhere to him and abide in him. II. They would be tempted
to grow strange one to another; and therefore he presses it upon
them to love one another, and to keep up that communion when he was
gone which had hitherto been their comfort. III. They would be
tempted to shrink from their apostleship when they met with
hardships; and therefore he prepared them to bear the shock of the
world's ill will. There are four words to which his discourse in
this chapter may be reduced; 1. Fruit, <scripRef id="John.xvi-p1.1" osisRef="Bible:John.15.1-John.15.8" parsed="|John|15|1|15|8" passage="Joh 15:1-8">ver. 1-8</scripRef>. 2. Love, <scripRef id="John.xvi-p1.2" osisRef="Bible:John.15.9-John.15.17" parsed="|John|15|9|15|17" passage="Joh 15:9-17">ver. 9-17</scripRef>. 3. Hatred, <scripRef id="John.xvi-p1.3" osisRef="Bible:John.15.18-John.15.25" parsed="|John|15|18|15|25" passage="Joh 15:18-25">ver. 18-25</scripRef>. 4. The Comforter, <scripRef id="John.xvi-p1.4" osisRef="Bible:John.15.26-John.15.27" parsed="|John|15|26|15|27" passage="Joh 15:26,27">ver. 26, 27</scripRef>.</p>
<scripCom id="John.xvi-p1.5" osisRef="Bible:John.15" parsed="|John|15|0|0|0" passage="Joh 15" type="Commentary"/>
<scripCom id="John.xvi-p1.6" osisRef="Bible:John.15.1-John.15.8" parsed="|John|15|1|15|8" passage="Joh 15:1-8" type="Commentary"/><div class="Commentary" id="Bible:John.15.1-John.15.8">
<h4 id="John.xvi-p1.7">Christ the True Vine.</h4>
<p class="passage" id="John.xvi-p2">1 I am the true vine, and my Father is the
husbandman.   2 Every branch in me that beareth not fruit he
taketh away: and every <i>branch</i> that beareth fruit, he purgeth
it, that it may bring forth more fruit.   3 Now ye are clean
through the word which I have spoken unto you.   4 Abide in
me, and I in you. As the branch cannot bear fruit of itself, except
it abide in the vine; no more can ye, except ye abide in me.  
5 I am the vine, ye <i>are</i> the branches: He that abideth in me,
and I in him, the same bringeth forth much fruit: for without me ye
can do nothing.   6 If a man abide not in me, he is cast forth
as a branch, and is withered; and men gather them, and cast
<i>them</i> into the fire, and they are burned.   7 If ye
abide in me, and my words abide in you, ye shall ask what ye will,
and it shall be done unto you.   8 Herein is my Father
glorified, that ye bear much fruit; so shall ye be my
disciples.</p>
<p class="indent" id="John.xvi-p3">Here Christ discourses concerning the
fruit, <i>the fruits of the Spirit,</i> which his disciples were to
bring forth, under the similitude of a vine. Observe here,</p>
<p class="indent" id="John.xvi-p4">I. The doctrine of this similitude; what
notion we ought to have of it.</p>
<p class="indent" id="John.xvi-p5">1. That Jesus Christ is <i>the vine, the
true vine.</i> It is an instance of the humility of Christ that he
is pleased to speak of himself under low and humble comparisons. He
that is <i>the Sun of righteousness,</i> and <i>the bright and
morning Star,</i> compares himself to a <i>vine.</i> The church,
which is Christ mystical, is a vine (<scripRef id="John.xvi-p5.1" osisRef="Bible:Ps.80.8" parsed="|Ps|80|8|0|0" passage="Ps 80:8">Ps. lxxx. 8</scripRef>), so is Christ, who is the church
seminal. Christ and his church are thus set forth. (1.) He is
<i>the vine,</i> planted in the vineyard, and not a spontaneous
product; planted in the earth, for his is <i>the Word made
flesh.</i> The vine has an unsightly unpromising outside; and
Christ had <i>no form nor comeliness,</i> <scripRef id="John.xvi-p5.2" osisRef="Bible:Isa.53.2" parsed="|Isa|53|2|0|0" passage="Isa 53:2">Isa. liii. 2</scripRef>. The vine is a spreading plant,
and Christ will be known as <i>salvation to the ends of the
earth.</i> The fruit of the vine honours God and cheers man
(<scripRef id="John.xvi-p5.3" osisRef="Bible:Judg.9.13" parsed="|Judg|9|13|0|0" passage="Jdg 9:13">Judg. ix. 13</scripRef>), so does the
fruit of Christ's mediation; it is <i>better than gold,</i>
<scripRef id="John.xvi-p5.4" osisRef="Bible:Prov.8.19" parsed="|Prov|8|19|0|0" passage="Pr 8:19">Prov. viii. 19</scripRef>. (2.) He is
<i>the true vine,</i> as truth is opposed to pretence and
counterfeit; he is really a fruitful plant, a plant of renown. He
is not like that wild vine which deceived those who gathered of it
(<scripRef id="John.xvi-p5.5" osisRef="Bible:2Kgs.4.39" parsed="|2Kgs|4|39|0|0" passage="2Ki 4:39">2 Kings iv. 39</scripRef>), but a
true vine. Unfruitful trees are said to <i>lie</i> (<scripRef id="John.xvi-p5.6" osisRef="Bible:Hab.3.17" parsed="|Hab|3|17|0|0" passage="Hab 3:17">Hab. iii. 17</scripRef>. <i>marg.</i>), but
Christ is a vine that will not deceive. Whatever excellency there
is in any creature, serviceable to man, it is but a shadow of that
grace which is in Christ for his people's good. He is that true
vine typified by Judah's vine, which enriched him with the blood of
the grape (<scripRef id="John.xvi-p5.7" osisRef="Bible:Gen.49.11" parsed="|Gen|49|11|0|0" passage="Ge 49:11">Gen. xlix. 11</scripRef>),
by Joseph's vine, the branches of which <i>ran over the wall</i>
(<scripRef id="John.xvi-p5.8" osisRef="Bible:Gen.49.22" parsed="|Gen|49|22|0|0" passage="Ge 49:22">Gen. xlix. 22</scripRef>), by
Israel's vine, under which he <i>dwelt safely,</i> <scripRef id="John.xvi-p5.9" osisRef="Bible:1Kgs.4.25" parsed="|1Kgs|4|25|0|0" passage="1Ki 4:25">1 Kings iv. 25</scripRef>.</p>
<p class="indent" id="John.xvi-p6">2. That believers are branches of this
vine, which supposes that Christ is the root of the vine. The root
is unseen, and our <i>life is hid with Christ;</i> the root bears
the tree (<scripRef id="John.xvi-p6.1" osisRef="Bible:Rom.11.18" parsed="|Rom|11|18|0|0" passage="Ro 11:18">Rom. xi. 18</scripRef>),
diffuses sap to it, and is all in all to its flourishing and
fruitfulness; and in Christ are all supports and supplies. The
branches of the vine are many, some on one side of the house or
wall, others on the other side; yet, meeting in the root, are all
but one vine; thus all good Christians, though in place and opinion
distant from each other, yet meet in Christ, the centre of their
unity. Believers, like the branches of the vine, are weak, and
insufficient to stand of themselves, but as they are borne up. See
<scripRef id="John.xvi-p6.2" osisRef="Bible:Ezek.15.2" parsed="|Ezek|15|2|0|0" passage="Eze 15:2">Ezek. xv. 2</scripRef>.</p>
<p class="indent" id="John.xvi-p7">3. That <i>the Father is the
husbandman,</i> <b><i>georgos</i></b>—<i>the land-worker.</i>
Though <i>the earth is the Lord's,</i> it yields him no fruit
unless he work it. God has not only a propriety in, but a care of,
the vine and all the branches. He <i>hath planted, and watered, and
gives the increase;</i> for <i>we are God's husbandry,</i>
<scripRef id="John.xvi-p7.1" osisRef="Bible:1Cor.3.9" parsed="|1Cor|3|9|0|0" passage="1Co 3:9">1 Cor. iii. 9</scripRef>. See <scripRef id="John.xvi-p7.2" osisRef="Bible:Isa.5.1-Isa.5.2 Bible:Isa.27.2-Isa.27.3" parsed="|Isa|5|1|5|2;|Isa|27|2|27|3" passage="Isa 5:1,2,27:2,3">Isa. v. 1, 2; xxvii. 2, 3</scripRef>. He
had an eye upon Christ, the root, and upheld him, and made him to
flourish <i>out of a dry ground.</i> He has an eye upon all the
branches, and prunes them, and watches over them, that nothing hurt
them. Never was any husbandman so wise, so watchful, about his
vineyard, as God is about his church, which therefore must needs
prosper.</p>
<p class="indent" id="John.xvi-p8">II. The duty taught us by this similitude,
which is to <i>bring forth fruit,</i> and, in order to this, to
<i>abide</i> in Christ.</p>
<p class="indent" id="John.xvi-p9">1. We must be fruitful. From a vine we look
for grapes (<scripRef id="John.xvi-p9.1" osisRef="Bible:Isa.5.2" parsed="|Isa|5|2|0|0" passage="Isa 5:2">Isa. v. 2</scripRef>), and
from a Christian we look for Christianity; this is the
<i>fruit,</i> a Christian temper and disposition, a Christian life
and conversation, Christian devotions and Christian designs. We
must honour God, and do good, and exemplify the purity and power of
the religion we profess; and this is bearing fruit. The disciples
here must be fruitful, as Christians, in all <i>the fruits of
righteousness,</i> and as apostles, in diffusing the savour of the
knowledge of Christ. To persuade them to this, he urges,</p>
<p class="indent" id="John.xvi-p10">(1.) The doom of the unfruitful (<scripRef id="John.xvi-p10.1" osisRef="Bible:John.15.2" parsed="|John|15|2|0|0" passage="Joh 15:2"><i>v.</i> 2</scripRef>): They are <i>taken
away.</i> [1.] It is here intimated that there are many who pass
for <i>branches</i> in Christ who yet do <i>not bear fruit.</i>
Were they really united to Christ by faith, they would bear fruit;
but being only tied to him by the thread of an outward profession,
though they seem to be branches, they will soon be seen to be dry
ones. Unfruitful professors are unfaithful professors; professors,
and no more. It might be read, <i>Every branch that beareth not
fruit in me,</i> and it comes much to one; for those that do not
bear fruit in Christ, and in his Spirit and grace, are as if they
bore no fruit at all, <scripRef id="John.xvi-p10.2" osisRef="Bible:Hos.10.1" parsed="|Hos|10|1|0|0" passage="Ho 10:1">Hos. x.
1</scripRef>. [2.] It is here threatened that they shall be
<i>taken away,</i> in justice to them and in kindness to the rest
of the branches. From him that has not real union with Christ, and
fruit produced thereby, <i>shall be taken away even that which he
seemed to have,</i> <scripRef id="John.xvi-p10.3" osisRef="Bible:Luke.8.18" parsed="|Luke|8|18|0|0" passage="Lu 8:18">Luke viii.
18</scripRef>. Some think this refers primarily to Judas.</p>
<p class="indent" id="John.xvi-p11">(2.) The promise made to the fruitful:
<i>He purgeth them, that they may bring forth more fruit.</i> Note,
[1.] Further fruitfulness is the blessed reward of forward
fruitfulness. The first blessing was, <i>Be fruitful;</i> and it is
still a great blessing. [2.] Even fruitful branches, in order to
their further fruitfulness, have need of purging or pruning;
<b><i>kathairei</i></b>—<i>he taketh away that which is
superfluous</i> and luxuriant, which hinders its growth and
fruitfulness. The best have that in them which is peccant,
<i>aliquid amputandum—something which should be taken away;</i>
some notions, passions, or humours, that want to be purged away,
which Christ has promised to do by his word, and Spirit, and
providence; and these shall be taken off by degrees in the proper
season. [3.] The purging of fruitful branches, in order to their
greater fruitfulness, is the care and work of the great husbandman,
for his own glory.</p>
<p class="indent" id="John.xvi-p12">(3.) The benefits which believers have by
the doctrine of Christ, the power of which they should labour to
exemplify in a fruitful conversation: <i>Now you are clean,</i>
<scripRef id="John.xvi-p12.1" osisRef="Bible:John.15.3" parsed="|John|15|3|0|0" passage="Joh 15:3"><i>v.</i> 3</scripRef>. [1.] Their
society was clean, now that Judas was expelled by that word of
Christ, <i>What thou doest, do quickly;</i> and till they were got
clear of him <i>they were not all clean.</i> The word of Christ is
a distinguishing word, and separates <i>between the precious and
the vile;</i> it will purify <i>the church of the first-born</i> in
the great dividing day. [2.] They were each of them clean, that is,
sanctified, by the truth of Christ (<scripRef id="John.xvi-p12.2" osisRef="Bible:John.17.17" parsed="|John|17|17|0|0" passage="Joh 17:17"><i>ch.</i> xvii. 17</scripRef>); that faith by which
they received the word of Christ <i>purified their hearts,</i>
<scripRef id="John.xvi-p12.3" osisRef="Bible:Acts.15.9" parsed="|Acts|15|9|0|0" passage="Ac 15:9">Acts xv. 9</scripRef>. The Spirit of
grace by the word refined them from the dross of the world and the
flesh, and purged out of them <i>the leaven of the scribes and
Pharisees,</i> from which, when they saw their inveterate rage and
enmity against their Master, they were now pretty well cleansed.
Apply it to all believers. The word of Christ is spoken to them;
there is a cleansing virtue in that word, as it works grace, and
works out corruption. It cleanses as fire cleanses the gold from
its dross, and as physic cleanses the body from its disease. We
then evidence that we are cleansed by the word when we <i>bring
forth fruit unto holiness.</i> Perhaps here is an allusion to the
law concerning vineyards in Canaan; the fruit of them was as
unclean, and uncircumcised, the first three years after it was
planted, and <i>the fourth year it</i> was to <i>be holiness of
praise unto the Lord;</i> and then it was clean, <scripRef id="John.xvi-p12.4" osisRef="Bible:Lev.19.23-Lev.19.24" parsed="|Lev|19|23|19|24" passage="Le 19:23,24">Lev. xix. 23, 24</scripRef>. The disciples had now
been three years under Christ's instruction; and <i>now you are
clean.</i></p>
<p class="indent" id="John.xvi-p13">(4.) The glory that will redound to God by
our fruitfulness, with the comfort and honour that will come to
ourselves by it, <scripRef id="John.xvi-p13.1" osisRef="Bible:John.15.8" parsed="|John|15|8|0|0" passage="Joh 15:8"><i>v.</i>
8</scripRef>. If we <i>bear much fruit,</i> [1.] Herein our Father
will be glorified. The fruitfulness of the apostles, as such, in
the diligent discharge of their office, would be to the glory of
God in the conversion of souls, and the offering of them up to him,
<scripRef id="John.xvi-p13.2" osisRef="Bible:Rom.15.9 Bible:Rom.15.16" parsed="|Rom|15|9|0|0;|Rom|15|16|0|0" passage="Ro 15:9,16">Rom. xv. 9, 16</scripRef>. The
fruitfulness of all Christians, in a lower or narrower sphere, is
to the glory of God. By the eminent good works of Christians many
are brought to <i>glorify our Father who is in heaven.</i> [2.] So
shall we be Christ's disciples indeed, approving ourselves so, and
making it to appear that we are really what we call ourselves. So
shall we both evidence our discipleship and adorn it, and be to our
Master <i>for a name and a praise,</i> and a glory, that is,
disciples indeed, <scripRef id="John.xvi-p13.3" osisRef="Bible:Jer.13.11" parsed="|Jer|13|11|0|0" passage="Jer 13:11">Jer. xiii.
11</scripRef>. So shall we be owned by our Master in the great day,
and have the reward of disciples, a share <i>in the joy of our
Lord.</i> And the more fruit we bring forth, the more we abound in
that which is good, the more he is glorified.</p>
<p class="indent" id="John.xvi-p14">2. In order to our fruitfulness, we must
abide in Christ, must keep up our union with him by faith, and do
all we do in religion in the virtue of that union. Here is,</p>
<p class="indent" id="John.xvi-p15">(1.) The duty enjoined (<scripRef id="John.xvi-p15.1" osisRef="Bible:John.15.4" parsed="|John|15|4|0|0" passage="Joh 15:4"><i>v.</i> 4</scripRef>): <i>Abide in me, and I in
you.</i> Note, It is the great concern of all Christ's disciples
constantly to keep up a dependence upon Christ and communion with
him, habitually to adhere to him, and actually to derive supplies
from him. Those that are come to Christ must abide in him:
"<i>Abide in me,</i> by faith; <i>and I in you,</i> by my Spirit;
<i>abide in me,</i> and then fear not but I will <i>abide in
you;</i>" for the communion between Christ and believers never
fails on his side. We must abide in Christ's word by a regard to
it, and it in us as a <i>light to our feet.</i> We must abide in
Christ's merit as our righteousness and plea, and it in us as our
support and comfort. The knot of the branch abides in the vine, and
the sap of the vine abides in the branch, and so there is a
constant communication between them.</p>
<p class="indent" id="John.xvi-p16">(2.) The necessity of our abiding in
Christ, in order to our fruitfulness (<scripRef id="John.xvi-p16.1" osisRef="Bible:John.15.4-John.15.5" parsed="|John|15|4|15|5" passage="Joh 15:4,5"><i>v.</i> 4, 5</scripRef>): "<i>You cannot bring forth
fruit, except you abide in me;</i> but, if you do, you <i>bring
forth much fruit; for,</i> in short, <i>without me,</i> or separate
from me, <i>you can do nothing.</i>" So necessary is it to our
comfort and happiness that we be fruitful, that the best argument
to engage us to abide in Christ is, that otherwise we cannot be
fruitful. [1.] Abiding in Christ is necessary in order to our doing
much good. He that is constant in the exercise of faith in Christ
and love to him, that lives upon his promises and is led by his
Spirit, <i>bringeth forth much fruit,</i> he is very serviceable to
God's glory, and his own account in the great day. Note, Union with
Christ is a noble principle, productive of all good. A life of
faith in the Son of God is incomparably the most excellent life a
man can live in this world; it is regular and even, pure and
heavenly; it is useful and comfortable, and all that answers the
end of life. [2.] It is necessary to our doing any good. It is not
only a means of cultivating ad increasing what good there is
already in us, but it is the root and spring of all good:
"<i>Without me you can do nothing:</i> not only no great thing,
<i>heal the sick, or raise the dead,</i> but nothing." Note, We
have as necessary and constant a dependence upon the grace of the
Mediator for all the actions of the spiritual and divine life as we
have upon the providence of the Creator for all the actions of the
natural life; for, as to both, it is in the divine power <i>that we
live, move, and have our being.</i> Abstracted from the merit of
Christ, we can do nothing towards our justification; and from the
Spirit of Christ nothing towards our sanctification. <i>Without
Christ we can do nothing</i> aright, nothing that will be fruit
pleasing to God or profitable to ourselves, <scripRef id="John.xvi-p16.2" osisRef="Bible:2Cor.3.5" parsed="|2Cor|3|5|0|0" passage="2Co 3:5">2 Cor. iii. 5</scripRef>. We depend upon Christ, not only
as the vine upon the wall, for support; but, as the branch on the
root, for sap.</p>
<p class="indent" id="John.xvi-p17">(3.) The fatal consequences of forsaking
Christ (<scripRef id="John.xvi-p17.1" osisRef="Bible:John.15.6" parsed="|John|15|6|0|0" passage="Joh 15:6"><i>v.</i> 6</scripRef>): <i>If
any man abide not in me, he is cast forth as a branch.</i> This is
a description of the fearful state of hypocrites that are <i>not in
Christ,</i> and of apostates that <i>abide not in Christ.</i> [1.]
They are cast forth as dry and withered branches, which are plucked
off because they cumber the tree. It is just that those should have
no benefit by Christ who think they have no need of him; and that
those who reject him should be rejected by him. Those that abide
not in Christ shall be abandoned by him; they are left to
themselves, to fall into scandalous sin, and then are justly cast
out of the communion of the faithful. [2.] They are withered, as a
branch broken off from the tree. Those that abide not in Christ,
though they may flourish awhile in a plausible, at least a passable
profession, yet in a little time wither and come to nothing. Their
parts and gifts wither; their zeal and devotion wither; their
credit and reputation wither; their hopes and comforts wither,
<scripRef id="John.xvi-p17.2" osisRef="Bible:Job.8.11-Job.8.13" parsed="|Job|8|11|8|13" passage="Job 8:11-13">Job viii. 11-13</scripRef>. Note,
Those that bear no fruit, after while will bear no leaves. <i>How
soon is that fig-tree withered away</i> which Christ has cursed!
[3.] <i>Men gather them.</i> Satan's agents and emissaries pick
them up, and make an easy prey of them. Those that fall off from
Christ presently fall in with sinners; and the sheep that wander
from Christ's fold, the devil stands ready to seize them for
himself. When the Spirit of the Lord had departed from Saul, an
evil spirit possessed him. [4.] They <i>cast them into the
fire,</i> that is, they are cast into the fire; and those who
seduce them and draw them to sin do in effect cast them there; for
they <i>make them children of hell.</i> Fire is the fittest place
for withered branches, for they are good for nothing else,
<scripRef id="John.xvi-p17.3" osisRef="Bible:Ezek.15.2-Ezek.15.4" parsed="|Ezek|15|2|15|4" passage="Eze 15:2-4">Ezek. xv. 2-4</scripRef>. [5.]
<i>They are burned;</i> this follows of course, but it is here
added very emphatically, and makes the threatening very terrible.
They will not be consumed in a moment, like <i>thorns under a
pot</i> (<scripRef id="John.xvi-p17.4" osisRef="Bible:Eccl.7.6" parsed="|Eccl|7|6|0|0" passage="Ec 7:6">Eccl. vii. 6</scripRef>), but
<b><i>kaietai</i></b>, they are burning for ever in a fire, which
not only cannot be quenched, but will never spend itself. This
comes of quitting Christ, this is the end of barren trees.
Apostates are <i>twice dead</i> (<scripRef id="John.xvi-p17.5" osisRef="Bible:Jude.1.12" parsed="|Jude|1|12|0|0" passage="Jude 1:12">Jude
12</scripRef>), and when it is said, <i>They are cast into the fire
and are burned,</i> it speaks as if they were twice damned. Some
apply men's gathering them to the ministry of the angels in the
great day, when they shall gather out of Christ's kingdom all
things that offend, and shall <i>bundle the tares for the
fire.</i></p>
<p class="indent" id="John.xvi-p18">(4.) The blessed privilege which those have
that <i>abide in Christ</i> (<scripRef id="John.xvi-p18.1" osisRef="Bible:John.15.7" parsed="|John|15|7|0|0" passage="Joh 15:7"><i>v.</i>
7</scripRef>): <i>If my words abide in you, you shall ask what you
will</i> of my Father in my name, <i>and it shall be done.</i> See
here, [1.] How our union with Christ is maintained—by the word:
<i>If you abide in me;</i> he had said before, <i>and I in you;</i>
here he explains himself, <i>and my words abide in you;</i> for it
is in the word that Christ is set before us, and offered to us,
<scripRef id="John.xvi-p18.2" osisRef="Bible:Rom.10.6-Rom.10.8" parsed="|Rom|10|6|10|8" passage="Ro 10:6-8">Rom. x. 6-8</scripRef>. It is in the
word that we receive and embrace him; and so where the <i>word of
Christ dwells richly</i> there Christ dwells. If the word be our
constant guide and monitor, if it be in us as at home, then we
abide in Christ, and he in us. [2.] How our communion with Christ
is maintained—by prayer: <i>You shall ask what you will, and it
shall be done to you.</i> And what can we desire more than to have
what we will for the asking? Note, Those that abide in Christ as
their heart's delight shall have, through Christ, their heart's
desire. If we have Christ, we shall want nothing that is good for
us. Two things are implied in this promise:—<i>First,</i> That if
we abide in Christ, and his word in us, we shall not ask any thing
but what is proper to be done for us. The promises abiding in us
lie ready to be turned into prayers; and the prayers so regulated
cannot but speed. <i>Secondly,</i> That if we <i>abide in Christ
and his word</i> we shall have such an interest in God's favour and
Christ's mediation that we shall have an answer of peace to all our
prayers.</p>
</div><scripCom id="John.xvi-p18.3" osisRef="Bible:John.15.9-John.15.17" parsed="|John|15|9|15|17" passage="Joh 15:9-17" type="Commentary"/><div class="Commentary" id="Bible:John.15.9-John.15.17">
<h4 id="John.xvi-p18.4">Christ's Love to His
Disciples.</h4>
<p class="passage" id="John.xvi-p19">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 <i>that</i>
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
<i>that</i> 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.</p>
<p class="indent" id="John.xvi-p20">Christ, who is love itself, is here
discoursing concerning love, a fourfold love.</p>
<p class="indent" id="John.xvi-p21">I. Concerning the Father's love to him; and
concerning this he here tells us, 1. That the Father did love him
(<scripRef id="John.xvi-p21.1" osisRef="Bible:John.15.9" parsed="|John|15|9|0|0" passage="Joh 15:9"><i>v.</i> 9</scripRef>): <i>As the
Father hath loved me.</i> He loved him as Mediator: <i>This is my
beloved Son.</i> He was the Son of his love. He loved him, and gave
<i>all things into his hand;</i> and yet so <i>loved the world</i>
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, <scripRef id="John.xvi-p21.2" osisRef="Bible:John.15.10" parsed="|John|15|10|0|0" passage="Joh 15:10"><i>v.</i> 10</scripRef>. He continually loved
his Father, and was beloved of him. Even when he was made sin and a
curse for us, and <i>it pleased the Lord to bruise him,</i> yet he
abode in his Father's love. See <scripRef id="John.xvi-p21.3" osisRef="Bible:Ps.89.33" parsed="|Ps|89|33|0|0" passage="Ps 89:33">Ps.
lxxxix. 33</scripRef>. 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>I have kept my Father's
commandments,</i> as Mediator, and so <i>abide in his love.</i>
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 <i>delighted in him,</i>
because he <i>did not fail, nor was discouraged,</i> <scripRef id="John.xvi-p21.4" osisRef="Bible:Isa.42.1-Isa.42.4" parsed="|Isa|42|1|42|4" passage="Isa 42:1-4">Isa. xlii. 1-4</scripRef>. 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.</p>
<p class="indent" id="John.xvi-p22">II. Concerning his own love to his
disciples. Though he leaves them, he loves them. And observe
here,</p>
<p class="indent" id="John.xvi-p23">1. The pattern of this love: <i>As the
Father has loved me, so have I loved you.</i> 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. <i>The
Father gave all things into his hand;</i> so, with himself, <i>he
freely giveth us all things.</i> 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 <i>make us accepted,</i>
<scripRef id="John.xvi-p23.1" osisRef="Bible:Eph.1.6" parsed="|Eph|1|6|0|0" passage="Eph 1:6">Eph. i. 6</scripRef>.</p>
<p class="indent" id="John.xvi-p24">2. The proofs and products of this love,
which are four:—</p>
<p class="indent" id="John.xvi-p25">(1.) Christ loved his disciples, for he
laid down his life for them (<scripRef id="John.xvi-p25.1" osisRef="Bible:John.15.13" parsed="|John|15|13|0|0" passage="Joh 15:13"><i>v.</i> 13</scripRef>): <i>Greater</i> proof of
<i>love hath no man</i> to show <i>than this,</i> to <i>lay down
his life for his friend.</i> And this is the love wherewith
<i>Christ hath loved us,</i> he is our
<b><i>antipsychos</i></b>—<i>bail for us,</i> 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 <i>plucking out one's own eyes,</i> <scripRef id="John.xvi-p25.2" osisRef="Bible:Gal.4.15" parsed="|Gal|4|15|0|0" passage="Ga 4:15">Gal. iv. 15</scripRef>. If <i>all that a man has he will
give for his life,</i> he that gives this for his friend gives all,
and can give no more; this may sometimes be our duty, <scripRef id="John.xvi-p25.3" osisRef="Bible:1John.3.16" parsed="|1John|3|16|0|0" passage="1Jo 3:16">1 John iii. 16</scripRef>. Paul was ambitious of
the honour (<scripRef id="John.xvi-p25.4" osisRef="Bible:Phil.2.17" parsed="|Phil|2|17|0|0" passage="Php 2:17">Phil. ii. 17</scripRef>);
and <i>for a good man some will even dare to die,</i> <scripRef id="John.xvi-p25.5" osisRef="Bible:Rom.5.7" parsed="|Rom|5|7|0|0" passage="Ro 5:7">Rom. v. 7</scripRef>. It is love in the highest
degree, which is <i>strong as death.</i> [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 <i>when we were enemies,</i> <scripRef id="John.xvi-p25.6" osisRef="Bible:Rom.5.8 Bible:Rom.5.10" parsed="|Rom|5|8|0|0;|Rom|5|10|0|0" passage="Ro 5:8,10">Rom. v. 8, 10</scripRef>. <i>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.</i>—Calvin.</p>
<p class="indent" id="John.xvi-p26">(2.) Christ loved his disciples, for he
took them into a covenant of friendship with himself, <scripRef id="John.xvi-p26.1" osisRef="Bible:John.15.14-John.15.15" parsed="|John|15|14|15|15" passage="Joh 15:14,15"><i>v.</i> 14, 15</scripRef>. "If you approve
yourselves by your obedience my disciples indeed, <i>you are my
friends,</i> 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 <i>the king's friend</i> (<scripRef id="John.xvi-p26.2" osisRef="Bible:2Sam.15.37 Bible:1Kgs.4.5" parsed="|2Sam|15|37|0|0;|1Kgs|4|5|0|0" passage="2Sa 15:37,1Ki 4:5">2 Sam. xv. 37; 1 Kings iv. 5</scripRef>); 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 <i>one spirit,</i> <scripRef id="John.xvi-p26.3" osisRef="Bible:1Cor.6.17" parsed="|1Cor|6|17|0|0" passage="1Co 6:17">1
Cor. vi. 17</scripRef>. 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 <i>call them
servants,</i> though they call him <i>Master</i> and <i>Lord.</i>
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 <i>call them his friends;</i> he will not only love
them, but will let them know it; for <i>in his tongue is the law of
kindness.</i> After his resurrection he seems to speak with more
affectionate tenderness of and to his disciples than before. <i>Go
to my brethren,</i> <scripRef id="John.xvi-p26.4" osisRef="Bible:John.20.17" parsed="|John|20|17|0|0" passage="Joh 20:17"><i>ch.</i> xx.
17</scripRef>. <i>Children, have you any meat?</i> <scripRef id="John.xvi-p26.5" osisRef="Bible:John.21.5" parsed="|John|21|5|0|0" passage="Joh 21:5"><i>ch.</i> xxi. 5</scripRef>. But observe,
though Christ called <i>them his friends,</i> they called
themselves <i>his servants:</i> Peter, <i>a servant of Christ</i>
(<scripRef id="John.xvi-p26.6" osisRef="Bible:1Pet.1.1" parsed="|1Pet|1|1|0|0" passage="1Pe 1:1">1 Pet. i. 1</scripRef>), and so James,
<scripRef id="John.xvi-p26.7" osisRef="Bible:Jas.1.1" parsed="|Jas|1|1|0|0" passage="Jam 1:1"><i>ch.</i> i. 1</scripRef>. 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.</p>
<p class="indent" id="John.xvi-p27">(3.) Christ loved his disciples, for he was
very free in communicating his mind to them (<scripRef id="John.xvi-p27.1" osisRef="Bible:John.15.15" parsed="|John|15|15|0|0" passage="Joh 15:15"><i>v.</i> 15</scripRef>): "Henceforth you shall not be
kept so much in the dark as you have been, like <i>servants</i>
that are only told their present work; but, when the Spirit is
poured out, you shall know your Master's designs as <i>friends. All
things that I have heard of my Father I have declared unto
you.</i>" 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, <scripRef id="John.xvi-p27.2" osisRef="Bible:John.1.18 Bible:Matt.11.27" parsed="|John|1|18|0|0;|Matt|11|27|0|0" passage="Joh 1:18,Mt 11:27"><i>ch.</i> i. 18;
Matt. xi. 27</scripRef>. 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, <scripRef id="John.xvi-p27.3" osisRef="Bible:Matt.13.11" parsed="|Matt|13|11|0|0" passage="Mt 13:11">Matt. xiii. 11</scripRef>.</p>
<p class="indent" id="John.xvi-p28">(4.) Christ loved his disciples, for he
chose and ordained them to be the prime instruments of his glory
and honour in the world (<scripRef id="John.xvi-p28.1" osisRef="Bible:John.15.16" parsed="|John|15|16|0|0" passage="Joh 15:16"><i>v.</i>
16</scripRef>): <i>I have chosen you, and ordained you,</i> His
love to them appeared,</p>
<p class="indent" id="John.xvi-p29">[1.] In their election, their election to
their apostleship (<scripRef id="John.xvi-p29.1" osisRef="Bible:John.6.70" parsed="|John|6|70|0|0" passage="Joh 6:70"><i>ch.</i> vi.
70</scripRef>): <i>I have chosen you twelve.</i> It did not begin
on their side: <i>You have not chosen me,</i> but I first <i>chose
you.</i> 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,
<scripRef id="John.xvi-p29.2" osisRef="Bible:Deut.7.7-Deut.7.8" parsed="|Deut|7|7|7|8" passage="De 7:7,8">Deut. vii. 7, 8</scripRef>.</p>
<p class="indent" id="John.xvi-p30">[2.] In their ordination: <i>I have
ordained you;</i> <b><i>hetheka hymas</i></b>—"<i>I have put
you</i> into the ministry (<scripRef id="John.xvi-p30.1" osisRef="Bible:1Tim.1.12" parsed="|1Tim|1|12|0|0" passage="1Ti 1:12">1 Tim. i.
12</scripRef>), 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, <i>First,</i>
That it might be propagated: that you should go, <b><i>hina hymeis
hypagete</i></b>—"<i>that you should go as under a yoke</i> or
burden, for the ministry is a work, and you that go about it must
resolve to undergo a great deal; <i>that you may go</i> from place
to place all the world over, and <i>bring forth fruit.</i>" 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,
<scripRef id="John.xvi-p30.2" osisRef="Bible:Rom.1.13" parsed="|Rom|1|13|0|0" passage="Ro 1:13">Rom. i. 13</scripRef>. Note, Those whom
Christ ordains should and shall be fruitful; should labour, and
shall not labour in vain. <i>Secondly,</i> 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 <i>come up in a night,</i> nor
should it <i>perish in a night,</i> 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 (<scripRef id="John.xvi-p30.3" osisRef="Bible:Matt.28.19" parsed="|Matt|28|19|0|0" passage="Mt 28:19">Matt. xxviii.
19</scripRef>), Christ has a church in the world, which, as our
lawyers say of bodies corporate, does <i>not die,</i> but lives in
a succession; and thus <i>their fruit remains</i> to this day, and
shall do while the earth remains.</p>
<p class="indent" id="John.xvi-p31">[3.] His love to them appeared in the
interest they had at the throne of grace: <i>Whatsoever you shall
ask of my Father, in my name, he will give it you.</i> 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.
<i>First,</i> That we have a God to go to who is a Father; Christ
here calls him <i>the Father,</i> both mine and yours; and the
Spirit in the word and in the heart teaches us to cry, <i>Abba,
Father. Secondly,</i> 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. <i>Thirdly,</i>
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.</p>
<p class="indent" id="John.xvi-p32">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:—</p>
<p class="indent" id="John.xvi-p33">1. To continue in his love, <scripRef id="John.xvi-p33.1" osisRef="Bible:John.15.9" parsed="|John|15|9|0|0" passage="Joh 15:9"><i>v.</i> 9</scripRef>. "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, "<i>Continue in my love.</i> 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.</p>
<p class="indent" id="John.xvi-p34">2. To let his joy remain in them, and fill
them, <scripRef id="John.xvi-p34.1" osisRef="Bible:John.15.11" parsed="|John|15|11|0|0" passage="Joh 15:11"><i>v.</i> 11</scripRef>. This
he designed in those precepts and promises given them.</p>
<p class="indent" id="John.xvi-p35">(1.) That his joy might remain in them. The
words are so placed, in the original, that they may be read either,
[1.] That <i>my joy in you may remain.</i> 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 <i>rests in his love</i> to them,
<scripRef id="John.xvi-p35.1" osisRef="Bible:Zeph.3.17" parsed="|Zeph|3|17|0|0" passage="Zep 3:17">Zeph. iii. 17</scripRef>. 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
<i>my joy,</i> that is, your joy in me, <i>may remain.</i> It is
the will of Christ that his disciples should constantly and
continually rejoice in him, <scripRef id="John.xvi-p35.2" osisRef="Bible:Phil.4.4" parsed="|Phil|4|4|0|0" passage="Php 4:4">Phil. iv.
4</scripRef>. 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.</p>
<p class="indent" id="John.xvi-p36">(2.) <i>That your joy might be full;</i>
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 <i>enter into the joy of your Lord.</i>" 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, <scripRef id="John.xvi-p36.1" osisRef="Bible:Ps.36.8" parsed="|Ps|36|8|0|0" passage="Ps 36:8">Ps. xxxvi. 8</scripRef>. [2.] The design of Christ in his
world is to <i>fill the joy</i> of his people; see <scripRef id="John.xvi-p36.2" osisRef="Bible:1John.1.4" parsed="|1John|1|4|0|0" passage="1Jo 1:4">1 John i. 4</scripRef>. This and the other he
hath said, that our joy might be fuller and fuller, and perfect at
last.</p>
<p class="indent" id="John.xvi-p37">3. To evidence their love to him by keeping
his commandments: "<i>If you keep my commandments, you shall abide
in my love,</i> <scripRef id="John.xvi-p37.1" osisRef="Bible:John.15.10" parsed="|John|15|10|0|0" passage="Joh 15:10"><i>v.</i>
10</scripRef>. 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
"<i>You shall abide in my love</i> 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. <i>You shall abide in my love,</i>
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 <i>out of
love</i> with Christ himself. (2.) The condition of the promise:
<i>If you keep my commandments.</i> 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
<i>depositum</i> was lodged, for they were to <i>teach all things
that Christ had commanded,</i> <scripRef id="John.xvi-p37.2" osisRef="Bible:Matt.28.20" parsed="|Matt|28|20|0|0" passage="Mt 28:20">Matt.
xxviii. 20</scripRef>. <i>This commandment</i> they must <i>keep
without spot</i> (<scripRef id="John.xvi-p37.3" osisRef="Bible:1Tim.6.14" parsed="|1Tim|6|14|0|0" passage="1Ti 6:14">1 Tim. vi.
14</scripRef>), and thus they must show that they abide in his
love.</p>
<p class="indent" id="John.xvi-p38">To induce them to keep his commandments, he
urges, [1.] His own example: <i>As I have kept my Father's
commandments, and abide in his love.</i> 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 (<scripRef id="John.xvi-p38.1" osisRef="Bible:John.15.14" parsed="|John|15|14|0|0" passage="Joh 15:14"><i>v.</i> 14</scripRef>): "<i>You are my
friends if you do whatsoever I command you</i> and not otherwise."
Note, <i>First,</i> 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. <i>Idem velle et idem nolle ea demum vera est
amicitia—Friendship involves a fellowship of aversions and
attachments.</i>—Sallust. <i>Secondly,</i> It is universal
obedience to Christ that is the only acceptable obedience; to obey
him in every thing that he commands us, not <i>excepting,</i> much
less <i>excepting against,</i> any command.</p>
<p class="indent" id="John.xvi-p39">IV. Concerning the <i>disciples' love one
to another,</i> 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 <i>love one
another,</i> <scripRef id="John.xvi-p39.1" osisRef="Bible:John.15.12 Bible:John.15.17" parsed="|John|15|12|0|0;|John|15|17|0|0" passage="Joh 15:12,17"><i>v.</i> 12, and
again, <i>v.</i> 17</scripRef>. 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 (<scripRef id="John.xvi-p39.2" osisRef="Bible:John.15.12" parsed="|John|15|12|0|0" passage="Joh 15:12"><i>v.</i> 12</scripRef>): <i>as I have loved you.</i>
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. <i>Go you and do likewise.</i> 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 <scripRef id="John.xvi-p39.3" osisRef="Bible:John.15.12 Bible:John.15.17" parsed="|John|15|12|0|0;|John|15|17|0|0" passage="Joh 15:12,17">these two
verses</scripRef>, and both very emphatic. (1.) <i>This is my
commandment</i> (<scripRef id="John.xvi-p39.4" osisRef="Bible:John.15.12" parsed="|John|15|12|0|0" passage="Joh 15:12"><i>v.</i>
12</scripRef>), 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.) <i>These things I command
you,</i> <scripRef id="John.xvi-p39.5" osisRef="Bible:John.15.17" parsed="|John|15|17|0|0" passage="Joh 15:17"><i>v.</i> 17</scripRef>. He
speaks as if he were about to give them many things in charge, and
yet names this only, <i>that you love one another;</i> not only
because this includes many duties, but because it will have a good
influence upon all.</p>
</div><scripCom id="John.xvi-p39.6" osisRef="Bible:John.15.18-John.15.25" parsed="|John|15|18|15|25" passage="Joh 15:18-25" type="Commentary"/><div class="Commentary" id="Bible:John.15.18-John.15.25">
<h4 id="John.xvi-p39.7">Hatred and Persecution
Foretold.</h4>
<p class="passage" id="John.xvi-p40">18 If the world hate you, ye know that it hated
me before <i>it hated</i> you.   19 If ye were of the world,
the world would love his own: but because ye are not of the world,
but I have chosen you out of the world, therefore the world hateth
you.   20 Remember the word that I said unto you, The servant
is not greater than his lord. If they have persecuted me, they will
also persecute you; if they have kept my saying, they will keep
yours also.   21 But all these things will they do unto you
for my name's sake, because they know not him that sent me.  
22 If I had not come and spoken unto them, they had not had sin:
but now they have no cloak for their sin.   23 He that hateth
me hateth my Father also.   24 If I had not done among them
the works which none other man did, they had not had sin: but now
have they both seen and hated both me and my Father.   25 But
<i>this cometh to pass,</i> that the word might be fulfilled that
is written in their law, They hated me without a cause.</p>
<p class="indent" id="John.xvi-p41">Here Christ discourses concerning
<i>hatred,</i> which is the character and genius of the devil's
kingdom, as love is of the kingdom of Christ. Observe here,</p>
<p class="indent" id="John.xvi-p42">I. Who they are in whom this hatred is
found—the world, the children of this world, as distinguished from
the children of God; those who are in the interests of the god of
this world, whose image they bear, and whose power they are subject
to; all those, whether Jews or Gentiles, who would not come into
the church of Christ, which he audibly called, and visibly
separates from this evil world. The calling of these <i>the
world</i> intimates, 1. Their number; there were a world of people
that opposed Christ and Christianity. Lord, how were they increased
that troubled the Son of David! I fear, if we should put it to the
vote between Christ and Satan, Satan would out-poll us quite. 2.
Their confederacy and combination; these numerous hosts are
embodied, and are as one, <scripRef id="John.xvi-p42.1" osisRef="Bible:Ps.83.5" parsed="|Ps|83|5|0|0" passage="Ps 83:5">Ps. lxxxiii.
5</scripRef>. Jews and Gentiles, that could agree in nothing else,
agreed to persecute Christ's minister. 3. Their spirit and
disposition; they are <i>men of the world</i> (<scripRef id="John.xvi-p42.2" osisRef="Bible:Ps.16.13-Ps.16.14" parsed="|Ps|16|13|16|14" passage="Ps 16:13,14">Ps. xvi. 13, 14</scripRef>), wholly devoted to this
world and the things of it, and never thinking of another world.
The people of God, though they are taught to hate the sins of
sinners, yet not their persons, but to love and do good to all men.
A malicious, spiteful, envious spirit, is not the spirit of Christ,
but of the world.</p>
<p class="indent" id="John.xvi-p43">II. Who are they against whom this hatred
is levelled-against the disciples of Christ, against Christ
himself, and against the Father.</p>
<p class="indent" id="John.xvi-p44">1. The world hates the disciples of Christ:
<i>The world hateth you</i> (<scripRef id="John.xvi-p44.1" osisRef="Bible:John.15.19" parsed="|John|15|19|0|0" passage="Joh 15:19"><i>v.</i> 19</scripRef>); and he speaks of it as that
which they must expect and count upon, <scripRef id="John.xvi-p44.2" osisRef="Bible:John.15.18" parsed="|John|15|18|0|0" passage="Joh 15:18"><i>v.</i> 18</scripRef>, as <scripRef id="John.xvi-p44.3" osisRef="Bible:1John.3.13" parsed="|1John|3|13|0|0" passage="1Jo 3:13">1 John iii. 13</scripRef>.</p>
<p class="indent" id="John.xvi-p45">(1.) Observe how this comes in here. [1.]
Christ had expressed the great kindness he had for them as friends;
but, lest they should be puffed up with this, there was given them,
as there was to Paul, a <i>thorn in the flesh,</i> that is, as it
is explained there, reproaches and persecutions for Christ's sake,
<scripRef id="John.xvi-p45.1" osisRef="Bible:2Cor.12.7 Bible:2Cor.12.10" parsed="|2Cor|12|7|0|0;|2Cor|12|10|0|0" passage="2Co 12:7,10">2 Cor. xii. 7, 10</scripRef>. [2.]
He had appointed them their work, but tells them what hardships
they should meet with in it, that it might not be a surprise to
them, and that they might prepare accordingly. [3.] He had charged
them to <i>love one another,</i> and need enough they had to love
one another, for the world would hate them; to be kind to one
another, for they would have a great deal of unkindness and
ill-will from those that were without. "Keep peace among
yourselves, and this will fortify you against the world's quarrels
with you." Those that are in the midst of enemies are concerned to
hold together.</p>
<p class="indent" id="John.xvi-p46">(2.) Observe what is here included.</p>
<p class="indent" id="John.xvi-p47">[1.] The world's enmity against the
followers of Christ: it <i>hateth them.</i> Note, Whom Christ
blesseth the world curseth. The favourites and heirs of heaven have
never been the darlings of this world, since the old enmity was put
between the seed of the woman and of the serpent. Why did Cain hate
Abel, but <i>because his works were righteous?</i> Esau hated Jacob
because of the blessing; Joseph's brethren hated him because his
father loved him; Saul hated David because <i>the Lord was with
him;</i> Ahab hated Micaiah because of his prophecies; such are the
causeless causes of the world's hatred.</p>
<p class="indent" id="John.xvi-p48">[2.] The fruits of that enmity, two of
which we have here, <scripRef id="John.xvi-p48.1" osisRef="Bible:John.15.20" parsed="|John|15|20|0|0" passage="Joh 15:20"><i>v.</i>
20</scripRef>. <i>First,</i> They will persecute you, because they
hate you, for hatred is a restless passion. It is the common lot of
those who will live godly in Christ Jesus to <i>suffer
persecution,</i> <scripRef id="John.xvi-p48.2" osisRef="Bible:2Tim.3.12" parsed="|2Tim|3|12|0|0" passage="2Ti 3:12">2 Tim. iii.
12</scripRef>. Christ foresaw what ill usage his ambassadors would
meet with in the world, and yet, for the sake of those few that by
their ministry were to be called out of the world, he sent them
forth as sheep in the midst of wolves. <i>Secondly,</i> Another
fruit of their enmity is implied, that they would reject their
doctrine. When Christ says, <i>If they have kept my sayings, they
will keep yours,</i> he means, They will keep yours, and regard
yours, no more than they have regarded and kept mine. Note, The
preachers of the gospel cannot but take the despising of their
message to be the greatest injury that can be done to themselves;
as it was a great affront to Jeremiah to say, <i>Let us not give
heed to any of his words,</i> <scripRef id="John.xvi-p48.3" osisRef="Bible:Jer.18.18" parsed="|Jer|18|18|0|0" passage="Jer 18:18">Jer.
xviii. 18</scripRef>.</p>
<p class="indent" id="John.xvi-p49">[3.] The causes of that enmity. The world
will hate them,</p>
<p class="indent" id="John.xvi-p50"><i>First,</i> Because they do not belong to
it (<scripRef id="John.xvi-p50.1" osisRef="Bible:John.15.19" parsed="|John|15|19|0|0" passage="Joh 15:19"><i>v.</i> 19</scripRef>): "<i>If
you were of the world,</i> of its spirit, and in its interests, if
you were carnal and worldly, <i>the world would love you</i> as its
own; but, because you are called out of the world, it hates you,
and ever will." Note, 1. We are not to wonder if those that are
devoted to the world are caressed by it as its friends; most men
<i>bless the covetous,</i> <scripRef id="John.xvi-p50.2" osisRef="Bible:Ps.10.3 Bible:Ps.49.18" parsed="|Ps|10|3|0|0;|Ps|49|18|0|0" passage="Ps 10:3,49:18">Ps. x.
3; xlix. 18</scripRef>. 2. Nor are we to wonder if those that are
delivered from the world are maligned by it as its enemies; when
Israel is rescued out of Egypt, the Egyptians will pursue them.
Observe, The reason why Christ's disciples are not of the world is
not because they have by their own wisdom and virtue distinguished
themselves from the world, but because Christ hath chosen them out
of it, to set them apart for himself; and this is the reason why
the world hates them; for, (1.) The glory which by virtue of this
choice they are designed for sets them above the world, and so
makes them the objects of its envy. The saints shall judge the
world, and the upright have dominion, and therefore they are hated.
(2.) The grace which by virtue of this choice they are endued with
sets them against the world; they swim against the stream of the
world, and are not conformed to it; they witness against it, and
are not conformed to it. This would support them under all the
calamities which the world's hatred would bring upon them, that
they were hated because they were the choice and the chosen ones of
the Lord Jesus, and were not of the world. Now, [1.] This was no
just cause for the world's hatred of them. If we do any thing to
make ourselves hateful, we have reason to lament it; but, if men
hate us for that for which they should love and value us, we have
reason to pity them, but no reason to perplex ourselves. Nay, [2.]
This was just cause for their own joy. He that is hated because he
is rich and prospers cares not who has the vexation of it, while he
has the satisfaction of it.</p>
<verse id="John.xvi-p50.3">
<l class="t1" id="John.xvi-p50.4">—Populus me sibilat, at mihi plaudo</l>
<l class="t1" id="John.xvi-p50.5">Ipse domi—</l>
<l class="t1" id="John.xvi-p50.6"/>
<l class="t1" id="John.xvi-p50.7">—Let them hiss on, he cries,</l>
<l class="t1" id="John.xvi-p50.8">While in my own opinion fully blessed.      </l>
</verse>
<attr id="John.xvi-p50.9"><i>Timon in Hor.</i></attr>
<p class="indent" id="John.xvi-p51">Much more may those hug themselves whom the
world hates, but whom Christ loves.</p>
<p class="indent" id="John.xvi-p52"><i>Secondly,</i> "Another cause of the
world's hating you will be because you do belong to Christ
(<scripRef id="John.xvi-p52.1" osisRef="Bible:John.15.21" parsed="|John|15|21|0|0" passage="Joh 15:21"><i>v.</i> 21</scripRef>): <i>For my
name's sake.</i>" Here is the core of the controversy; whatever is
pretended, this is the ground of the quarrel, they hate Christ's
disciples because they <i>bear his name,</i> and <i>bear up his
name</i> in the world. Note, 1. It is the character of Christ's
disciples that they stand up for his name. The name into which they
were baptized is that which they will live and die by. 2. It has
commonly been the lot of those that appear for Christ's name to
suffer for so doing, to suffer many things, and hard things, <i>all
these things.</i> It is matter of comfort to the greatest sufferers
if they suffer for Christ's name's sake. <i>If you be reproached
for the name of Christ, happy are you</i> (<scripRef id="John.xvi-p52.2" osisRef="Bible:1Pet.4.14" parsed="|1Pet|4|14|0|0" passage="1Pe 4:14">1 Pet. iv. 14</scripRef>), happy indeed, considering not
only the honour that is imprinted upon those sufferings (<scripRef id="John.xvi-p52.3" osisRef="Bible:Acts.5.41" parsed="|Acts|5|41|0|0" passage="Ac 5:41">Acts v. 41</scripRef>), but the comfort that is
infused into them, and especially the crown of glory which those
sufferings lead to. <i>If we suffer with Christ,</i> and for
Christ, <i>we shall reign with him.</i></p>
<p class="indent" id="John.xvi-p53"><i>Thirdly,</i> After all, it is the
world's ignorance that is the true cause of its enmity to the
disciples of Christ (<scripRef id="John.xvi-p53.1" osisRef="Bible:John.15.21" parsed="|John|15|21|0|0" passage="Joh 15:21"><i>v.</i>
21</scripRef>): <i>Because they know not him that sent me.</i> 1.
They know not God. If men had but a due acquaintance with the very
first principles of natural religion, and did but know God, though
they did not embrace Christianity, yet they could not hate and
persecute it. Those have no knowledge who eat up God's people,
<scripRef id="John.xvi-p53.2" osisRef="Bible:Ps.14.4" parsed="|Ps|14|4|0|0" passage="Ps 14:4">Ps. xiv. 4</scripRef>. 2. They know not
God as he that sent our Lord Jesus, and authorized him to be the
great Mediator of the peace. We do not rightly know God if we do
not know him in Christ, and those who persecute those whom he sends
make it to appear that they know not that he was sent of God. See
<scripRef id="John.xvi-p53.3" osisRef="Bible:1Cor.2.8" parsed="|1Cor|2|8|0|0" passage="1Co 2:8">1 Cor. ii. 8</scripRef>.</p>
<p class="indent" id="John.xvi-p54">2. The world hates Christ himself. And this
is spoken of here for two ends:—</p>
<p class="indent" id="John.xvi-p55">(1.) To mitigate the trouble of his
followers, arising from the world's hatred, and to make it the less
strange, and the less grievous (<scripRef id="John.xvi-p55.1" osisRef="Bible:John.15.18" parsed="|John|15|18|0|0" passage="Joh 15:18"><i>v.</i> 18</scripRef>): <i>You know that it hated me
before you,</i> <b><i>proton hymon</i></b>. We read it as
signifying priority of time; he began in the bitter cup of
suffering, and then left us to pledge him; but it may be read as
expressing his superiority over them: "<i>You know</i> that it
hated me, <i>your first,</i> your chief and captain, your leader
and commander." [1.] If Christ, who excelled in goodness, and was
perfectly innocent and universally beneficent, was hated, can we
expect that any virtue or merit of ours should screen us from
malice? [2.] If our Master, the founder of our religion, met with
so much opposition in the planting of it, his servants and
followers can look for no other in propagating and professing it.
For this he refers them (<scripRef id="John.xvi-p55.2" osisRef="Bible:John.15.20" parsed="|John|15|20|0|0" passage="Joh 15:20"><i>v.</i>
20</scripRef>) to his own word, at their admission into
discipleship: <i>Remember the word that I said unto you.</i> It
would help us to understand Christ's latter sayings to compare them
with his former sayings. Nor would any thing contribute more to the
making of us easy than remembering the words of Christ, which will
expound his providences. Now in this word there is, <i>First,</i> A
plain truth: <i>The servant is not greater than his Lord.</i> This
he had said to them. <scripRef id="John.xvi-p55.3" osisRef="Bible:Matt.10.24" parsed="|Matt|10|24|0|0" passage="Mt 10:24">Matt. x.
24</scripRef>. Christ is our Lord, and therefore we must diligently
attend all his motions, and patiently acquiesce in all his
disposals, for the servant is inferior to his lord. The plainest
truths are sometimes the strongest arguments for the hardest
duties; Elihu answers a multitude of Job's murmurings with this one
self-evident truth, that God is greater than man, <scripRef id="John.xvi-p55.4" osisRef="Bible:Job.33.12" parsed="|Job|33|12|0|0" passage="Job 33:12">Job xxxiii. 12</scripRef>. So here is,
<i>Secondly,</i> A proper inference drawn from it: "<i>If they have
persecuted men,</i> as you have seen, and are likely to see much
more, <i>they will also persecute you;</i> you may expect it and
count upon it: for," 1. "You will do the same that I have done to
provoke them; you will reprove them for their sins, and call them
to repentance, and give them strict rules of holy living, which
they will not bear." 2. "You cannot do more than I have done to
oblige them; after so great an instance, let none wonder if they
suffer ill for doing well." He adds, "<i>If they have kept my
sayings, they will keep yours also;</i> as there have been a few,
and but a few, that have been wrought upon by my preaching, so
there will be by yours a few, and but a few." Some give another
sense of this, making <b><i>eteresan</i></b> to be put for
<b><i>pareteresan</i></b>. "If they have lain in wait for my
sayings, with a design to ensnare me, they will in like manner lie
in wait to entangle you in your talk."</p>
<p class="indent" id="John.xvi-p56">(2.) To aggravate the wickedness of this
unbelieving world, and to discover its exceeding sinfulness; to
hate and persecute the apostles was bad enough, but in them to hate
and persecute Christ himself was much worse. The world is generally
in an ill name in scripture, and nothing can put it into a worse
name than this, that it hated Jesus Christ. There is a world of
people that are haters of Christ. Two things he insists upon to
aggravate the wickedness of those that hated him:—</p>
<p class="indent" id="John.xvi-p57">[1.] That there was the greatest reason
imaginable why they should love him; men's good words and good
works usually recommend them; now as to Christ,</p>
<p class="indent" id="John.xvi-p58"><i>First,</i> His words were such as
merited their love (<scripRef id="John.xvi-p58.1" osisRef="Bible:John.15.22" parsed="|John|15|22|0|0" passage="Joh 15:22"><i>v.</i>
22</scripRef>): "<i>If I had not spoken unto them,</i> to court
their love, <i>they had not had sin,</i> their opposition had not
amounted to a hatred of me, their sin had been comparatively no
sin. But now that I have said so much to them to recommend myself
to their best affections they have no pretence, no excuse for their
sin." Observe here, 1. The advantage which those have that enjoy
the gospel; Christ in it comes and speaks to them; he spoke in
person to the men of that generation, and is still speaking to us
by our Bibles and ministers, and as one that has the most
unquestionable authority over us, and affection for us. Every word
of his is pure, carries with it a commanding majesty, and yet a
condescending tenderness, able, one would think, to charm the
deafest adder. 2. The excuse which those have that enjoy not the
gospel: "<i>If I had not spoken to them,</i> if they had ever heard
of Christ and of salvation by him, <i>they had not had sin.</i>"
(1.) Not this kind of sin. They had not been chargeable with a
contempt of Christ if he had not come and made a tender of his
grace to them. As <i>sin is not imputed where there is no law,</i>
so unbelief is not imputed where there is no gospel; and, where it
is imputed, it is thus far the only damning sin, that, being a sin
against the remedy, other sin would not damn if the guilt of them
were not bound on with this. (2.) Not such a degree of sin. If they
had not had the gospel among them, their other sins had not been so
bad; for the <i>times of ignorance God winked at,</i> <scripRef id="John.xvi-p58.2" osisRef="Bible:Luke.12.47-Luke.12.48" parsed="|Luke|12|47|12|48" passage="Lu 12:47,48">Luke xii. 47, 48</scripRef>. 3. The
aggravated guilt which those lie under to whom Christ has <i>come
and spoken in vain,</i> whom he has called and invited in vain,
with whom he has reasoned and pleaded in vain; <i>They have no
cloak for their sin;</i> they are altogether inexcusable, and in
the judgment day will be speechless, and will not have a word to
say for themselves. Note, The clearer and fuller the discoveries
are which are made to us of the grace and truth of Jesus Christ,
the more is said to us that is convincing and endearing, the
greater is our sin if we do not love him and believe in him. The
word of Christ strips sin of its cloak, that it may appear sin.</p>
<p class="indent" id="John.xvi-p59"><i>Secondly,</i> His works were such as
merited their love, as well as his words (<scripRef id="John.xvi-p59.1" osisRef="Bible:John.15.24" parsed="|John|15|24|0|0" passage="Joh 15:24"><i>v.</i> 24</scripRef>): "<i>If I had not done among
them,</i> in their country, and before their eyes, such works as
<i>no other man ever did, they had not had sin;</i> their unbelief
and enmity had been excusable, and they might have had some colour
to say that my word was not to be credited, if not otherwise
confirmed;" but he produced satisfactory proofs of his divine
mission, <i>works which no other man did.</i> Note, 1. As the
Creator demonstrates his power and Godhead by his works (<scripRef id="John.xvi-p59.2" osisRef="Bible:Rom.1.20" parsed="|Rom|1|20|0|0" passage="Ro 1:20">Rom. i. 20</scripRef>), so doth the Redeemer. His
miracles, his mercies, works of wonder and works of grace, prove
him sent of God, and sent on a kind errand. 2. Christ's works were
such as <i>no man ever did.</i> No common person that had not a
commission from heaven, and God with him, could work miracles,
<scripRef id="John.xvi-p59.3" osisRef="Bible:John.3.2" parsed="|John|3|2|0|0" passage="Joh 3:2"><i>ch.</i> iii. 2</scripRef>. And no
prophet ever wrought such miracles, so many, so illustrious. Moses
and Elias wrought miracles as servants, by a derived power; but
Christ, as a Son, by his own power. This was it that amazed the
people, that with authority he commanded diseases and devils
(<scripRef id="John.xvi-p59.4" osisRef="Bible:Mark.1.27" parsed="|Mark|1|27|0|0" passage="Mk 1:27">Mark i. 27</scripRef>); they owned
they never saw the like, <scripRef id="John.xvi-p59.5" osisRef="Bible:Mark.2.12" parsed="|Mark|2|12|0|0" passage="Mk 2:12">Mark ii.
12</scripRef>. They were all good works, works of mercy; and this
seems especially intended here, for he is upbraiding them with
this, that they hated him. One that was so universally useful, more
than ever any man was, one would think, should have been
universally beloved, and yet even he is hated. 3. The works of
Christ enhance the guilt of sinners' infidelity and enmity to him,
to the last degree of wickedness and absurdity. If they had only
heard his words, and not seen his works,—if we had only his
sermons upon record, and not his miracles, unbelief might have
pleaded want of proof; but now it has no excuse. Nay, the rejecting
of Christ, both by them and us, has in it the sin, not only of
obstinate unbelief, but of base ingratitude. They saw Christ to be
most amiable, and studious to do them a kindness; yet they hated
him, and studied to do him mischief. And we see in his word that
great love wherewith he loved us, and yet are not wrought upon by
it.</p>
<p class="indent" id="John.xvi-p60">[2.] That there was no reason at all why
they should hate him. Some that at one time will say and do that
which is recommending, yet at another time will say and do that
which is provoking and disobliging; but our Lord Jesus not only did
much to merit men's esteem and good-will, but never did any thing
justly to incur their displeasure; this he pleads by quoting a
scripture for it (<scripRef id="John.xvi-p60.1" osisRef="Bible:John.15.25" parsed="|John|15|25|0|0" passage="Joh 15:25"><i>v.</i>
25</scripRef>): "<i>This comes to pass,</i> this unreasonable
hatred of me, and of my disciples for my sake, <i>that the word
might be fulfilled which is written in their law</i>" (that is, in
the Old Testament, which is a law, and was received by them as a
law), "<i>They hated me without a cause;</i>" this David speaks of
himself as a type of Christ, <scripRef id="John.xvi-p60.2" osisRef="Bible:Ps.35.19 Bible:Ps.69.4" parsed="|Ps|35|19|0|0;|Ps|69|4|0|0" passage="Ps 35:19,69:4">Ps.
xxxv. 19; lxix. 4</scripRef>. Note, <i>First,</i> Those that hate
Christ hate him without any just cause; enmity to Christ is
unreasonable enmity. We think those deserve to be hated that are
haughty and froward, but Christ is meek and lowly, compassionate
and tender; those also that under colour of complaisance are
malicious, envious, and revengeful, but Christ devoted himself to
the service of those that used him, nay, and of those that abused
him; toiled for others' ease, and impoverished himself to enrich
us. Those we think hateful that are <i>hurtful to kings and
provinces,</i> and disturbers of the public peace; but Christ, on
the contrary, was the greatest blessing imaginable to his country,
and yet was hated. He testified indeed that <i>their works were
evil,</i> with a design to make them good, but to hate him for this
cause was to hate him without cause. <i>Secondly,</i> Herein the
scripture was fulfilled, and the antitype answered the type. Saul
and his courtiers hated David without cause, for he had been
serviceable to him with his harp, and with his sword; Absalom and
his party hated him, though to him he had been an indulgent father,
and to them a great benefactor. Thus was the Son of David hated,
and hunted most unjustly. Those that hated Christ did not design
there in to fulfil the scripture; but God, in permitting it, had
that in his eye; and it confirms our faith in Christ as the Messiah
that even this was foretold concerning him, and, being foretold,
was accomplished in him. And we must not think it strange or hard
if it have a further accomplishment in us. We are apt to justify
our complaints of injuries done us with this, that they are
causeless, whereas the more they are so the more they are like the
sufferings of Christ, and may be the more easily borne.</p>
<p class="indent" id="John.xvi-p61">3. In Christ the world hates God himself;
this is twice said here (<scripRef id="John.xvi-p61.1" osisRef="Bible:John.15.23" parsed="|John|15|23|0|0" passage="Joh 15:23"><i>v.</i>
23</scripRef>): <i>He that hateth me,</i> though he thinks his
hatred goes no further, yet really he <i>hates my Father also.</i>
And again, <scripRef id="John.xvi-p61.2" osisRef="Bible:John.15.24" parsed="|John|15|24|0|0" passage="Joh 15:24"><i>v.</i> 24</scripRef>,
They have <i>seen and hated both me and my Father.</i> Note, (1.)
There are those that hate God, notwithstanding the beauty of his
nature and the bounty of his providence; they are enraged at his
justice, as the devils that believe it and tremble, are vexed at
his dominion, and would gladly <i>break his bands asunder.</i>
Those who cannot bring themselves to deny that there is a God, and
yet wish there were none, they see and hate him. (2.) Hatred of
Christ will be construed and adjudged hatred of God, for he is in
his person his Father's express image, and in his office his great
agent and ambassador. God will have all men to honour the Son as
they honour the Father, and therefore what entertainment the Son
has, that the Father has. Hence it is easy to infer that those who
are enemies to the Christian religion, however they may cry up
natural religion, are really enemies to all religion. Deists are in
effect atheists, and those that ridicule the light of the gospel
would, if they could, extinguish even natural light, and shake off
all obligations of conscience and the fear of God. Let an
unbelieving malignant world know that their enmity to the gospel of
Christ will be looked upon in the great day as an enmity to the
blessed God himself; and let all that suffer for righteousness'
sake, according to the will of God, take comfort from this; if God
himself be hated in them, and struck at through him, they need not
be either ashamed of their cause or afraid of the issue.</p>
</div><scripCom id="John.xvi-p61.3" osisRef="Bible:John.15.26-John.15.27" parsed="|John|15|26|15|27" passage="Joh 15:26-27" type="Commentary"/><div class="Commentary" id="Bible:John.15.26-John.15.27">
<h4 id="John.xvi-p61.4">The Comforter Announced.</h4>
<p class="passage" id="John.xvi-p62">26 But when the Comforter is come, whom I will
send unto you from the Father, <i>even</i> 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.</p>
<p class="indent" id="John.xvi-p63">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
(<scripRef id="John.xvi-p63.1" osisRef="Bible:John.15.26" parsed="|John|15|26|0|0" passage="Joh 15:26"><i>v.</i> 26</scripRef>), and the
subordinate testimony of the apostles (<scripRef id="John.xvi-p63.2" osisRef="Bible:John.15.27" parsed="|John|15|27|0|0" passage="Joh 15:27"><i>v.</i> 27</scripRef>), and testimonies are the
proper supports of truth.</p>
<p class="indent" id="John.xvi-p64">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. "<i>When the Comforter</i> or Advocate
<i>is come, who proceedeth from the Father,</i> and <i>whom I will
send</i> to supply the want of my bodily presence, <i>he shall
testify of me</i> against those that <i>hate me without cause.</i>"
We have more in <scripRef id="John.xvi-p64.1" osisRef="Bible:John.15.26" parsed="|John|15|26|0|0" passage="Joh 15:26">this verse</scripRef>
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.</p>
<p class="indent" id="John.xvi-p65">1. Here is an account of him in his
essence, or subsistence rather. He is <i>the Spirit of truth, who
proceedeth from the Father.</i> Here, (1.) He is spoken of as a
distinct person; not a quality or property, but a person under the
proper name of a <i>Spirit,</i> and proper title of the <i>Spirit
of truth,</i> a title fitly given him where he is brought in
testifying. (2.) As a divine person, that <i>proceedeth from the
Father,</i> by out-goings that were of old, <i>from
everlasting.</i> The spirit or breath of man, called the <i>breath
of life,</i> proceeds from the man, and by it modified he delivers
his mind, by it invigorated he sometimes exerts his strength to
<i>blow out</i> what he would extinguish, and <i>blow up</i> 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 <i>Nicene</i>
Creed says, The Spirit <i>proceedeth from the Father and the
Son,</i> for he is called the <i>Spirit of the Son,</i> <scripRef id="John.xvi-p65.1" osisRef="Bible:Gal.4.6" parsed="|Gal|4|6|0|0" passage="Ga 4:6">Gal. iv. 6</scripRef>. And the Son is here said to
<i>send him.</i> The Greek church chose rather to say, <i>from the
Father by the Son.</i></p>
<p class="indent" id="John.xvi-p66">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 <b><i>ho
erchomenos</i></b>—<i>he that should come;</i> now the blessed
Spirit is so. (2.) <i>I will send him to you from the Father.</i>
He had said (<scripRef id="John.xvi-p66.1" osisRef="Bible:John.14.16" parsed="|John|14|16|0|0" passage="Joh 14:16"><i>ch.</i> xiv.
16</scripRef>), <i>I will pray the Father, and he shall send you
the Comforter,</i> which bespeaks the Spirit to be the fruit of the
intercession Christ makes within the veil: here he says, <i>I will
send him,</i> which bespeaks him to be the fruit of his dominion
within the veil. The Spirit was sent, [1.] By Christ as Mediator,
now <i>ascended on high to give gifts unto men,</i> 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 <i>sound from
heaven,</i> <scripRef id="John.xvi-p66.2" osisRef="Bible:Acts.2.2" parsed="|Acts|2|2|0|0" passage="Ac 2:2">Acts ii. 2</scripRef>), "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,
<scripRef id="John.xvi-p66.3" osisRef="Bible:Isa.59.21" parsed="|Isa|59|21|0|0" passage="Isa 59:21">Isa. lix. 21</scripRef>.</p>
<p class="indent" id="John.xvi-p67">3. In his office and operations, which are
two:—(1.) One implied in the title given to him; he is the
<i>Comforter,</i> or <i>Advocate.</i> 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:
<i>He shall testify of me.</i> He is not only an advocate, but a
witness for Jesus Christ; he is one of the three that <i>bear
record in heaven,</i> and the first of the three that <i>bear
witness on earth.</i> <scripRef id="John.xvi-p67.1" osisRef="Bible:1John.5.7-1John.5.8" parsed="|1John|5|7|5|8" passage="1Jo 5:7,8">1 John v. 7,
8</scripRef>. He instructed the apostles, and enabled them to work
miracles; he indited the scriptures, which are the standing
witnesses that <i>testify of Christ,</i> <scripRef id="John.xvi-p67.2" osisRef="Bible:John.5.39" parsed="|John|5|39|0|0" passage="Joh 5:39"><i>ch.</i> v. 39</scripRef>. 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.</p>
<p class="indent" id="John.xvi-p68">II. It is here promised that the apostles
also, by the Spirit's assistance, should have the honour of being
Christ's witnesses (<scripRef id="John.xvi-p68.1" osisRef="Bible:John.15.27" parsed="|John|15|27|0|0" passage="Joh 15:27"><i>v.</i>
27</scripRef>): <i>And you also shall bear witness</i> of me, being
competent witnesses, for <i>you have been with</i> me from the
beginning of my ministry. Observe here,</p>
<p class="indent" id="John.xvi-p69">1. That the apostles were appointed to be
witnesses for Christ in the world. When he had said, <i>The Spirit
shall testify,</i> he adds, <i>And you also shall bear witness.</i>
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 (<scripRef id="John.xvi-p69.1" osisRef="Bible:Acts.10.41" parsed="|Acts|10|41|0|0" passage="Ac 10:41">Acts x. 41</scripRef>), and they bore their
testimony accordingly, <scripRef id="John.xvi-p69.2" osisRef="Bible:Acts.3.15 Bible:Acts.5.32" parsed="|Acts|3|15|0|0;|Acts|5|32|0|0" passage="Ac 3:15,5:32">Acts iii.
15; v. 32</scripRef>. Christ's ministers are his witnesses. (2.)
The honour put upon them hereby—that they should be <i>workers
together with God.</i> "The <i>Spirit shall testify of me,</i> 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), <i>shall bear witness.</i>" This
might encourage them against the hatred and contempt of the world,
that Christ had honoured them, and would own them.</p>
<p class="indent" id="John.xvi-p70">2. That they were qualified to be so:
<i>You have been with me from the beginning.</i> They not only
heard his public sermons, but had constant private converse with
him. He <i>went about doing good,</i> 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, <scripRef id="John.xvi-p70.1" osisRef="Bible:2Pet.1.16 Bible:1John.1.1 Bible:1John.1.3" parsed="|2Pet|1|16|0|0;|1John|1|1|0|0;|1John|1|3|0|0" passage="2Pe 1:16,1Jo 1:1,3">2 Pet. i. 16; 1
John i. 1, 3</scripRef>. (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 <i>from the
beginning,</i> to understand all things from the <i>very first,</i>
<scripRef id="John.xvi-p70.2" osisRef="Bible:Luke.1.3" parsed="|Luke|1|3|0|0" passage="Lu 1:3">Luke i. 3</scripRef>. 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.</p>
</div></div2>