mh_parser/vol_split/43 - John/Chapter 14.xml

<div2 id="John.xv" n="xv" next="John.xvi" prev="John.xiv" progress="89.31%" title="Chapter XIV">
<h2 id="John.xv-p0.1">J O H N.</h2>
<h3 id="John.xv-p0.2">CHAP. XIV.</h3>
<p class="intro" id="John.xv-p1">This chapter is a continuation of Christ's
discourse with his disciples after supper. When he had convicted
and discarded Judas, he set himself to comfort the rest, who were
full of sorrow upon what he had said of leaving them, and a great
many good words and comfortable words he here speaks to them. The
discourse in interlocutory; as Peter in the foregoing chapter, so
Thomas, and Philip, and Jude, in this interposed their thoughts
upon what he said, according to the liberty he was pleased to allow
them. Free conferences are as instructive as solemn speeches, and
more so. The general scope of this chapter is in the <scripRef id="John.xv-p1.1" osisRef="Bible:John.14.1" parsed="|John|14|1|0|0" passage="Joh 14:1">first verse</scripRef>; it is designed to keep
trouble from their hearts; now in order to this they must believe:
and let them consider, I. Heaven as their everlasting rest,
<scripRef id="John.xv-p1.2" osisRef="Bible:John.14.2-John.14.3" parsed="|John|14|2|14|3" passage="Joh 14:2,3">ver. 2, 3</scripRef>. II. Christ
himself as their way, <scripRef id="John.xv-p1.3" osisRef="Bible:John.14.4-John.14.11" parsed="|John|14|4|14|11" passage="Joh 14:4-11">ver.
4-11</scripRef>. III. The great power they shall be clothed with by
the prevalency of their prayers, <scripRef id="John.xv-p1.4" osisRef="Bible:John.14.12-John.14.14" parsed="|John|14|12|14|14" passage="Joh 14:12-14">ver. 12-14</scripRef>. IV. The coming of another
comforter, <scripRef id="John.xv-p1.5" osisRef="Bible:John.14.15-John.14.17" parsed="|John|14|15|14|17" passage="Joh 14:15-17">ver. 15-17</scripRef>.
V. The fellowship and communion that should be between him and them
after his departure, <scripRef id="John.xv-p1.6" osisRef="Bible:John.14.18-John.14.24" parsed="|John|14|18|14|24" passage="Joh 14:18-24">ver.
18-24</scripRef>. VI. The instructions which the Holy Ghost should
give them, <scripRef id="John.xv-p1.7" osisRef="Bible:John.14.25-John.14.26" parsed="|John|14|25|14|26" passage="Joh 14:25,26">ver. 25, 26</scripRef>.
VII. The peace Christ bequeathed to them, <scripRef id="John.xv-p1.8" osisRef="Bible:John.14.27" parsed="|John|14|27|0|0" passage="Joh 14:27">ver. 27</scripRef>. VIII. Christ's own cheerfulness in
his departure, <scripRef id="John.xv-p1.9" osisRef="Bible:John.14.28-John.14.31" parsed="|John|14|28|14|31" passage="Joh 14:28-31">ver.
28-31</scripRef>. And this which he said to them is designed for
the comfort of all his faithful followers.</p>
<scripCom id="John.xv-p1.10" osisRef="Bible:John.14" parsed="|John|14|0|0|0" passage="Joh 14" type="Commentary"/>
<scripCom id="John.xv-p1.11" osisRef="Bible:John.14.1-John.14.3" parsed="|John|14|1|14|3" passage="Joh 14:1-3" type="Commentary"/><div class="Commentary" id="Bible:John.14.1-John.14.3">
<h4 id="John.xv-p1.12">Christ's Consolatory
Discourse.</h4>
<p class="passage" id="John.xv-p2">1 Let not your heart be troubled: ye believe in
God, believe also in me.   2 In my Father's house are many
mansions: if <i>it were</i> not <i>so,</i> I would have told you. I
go to prepare a place for you.   3 And if I go and prepare a
place for you, I will come again, and receive you unto myself; that
where I am, <i>there</i> ye may be also.</p>
<p class="indent" id="John.xv-p3">In these verses we have,</p>
<p class="indent" id="John.xv-p4">I. A general caution which Christ gives to
his disciples against <i>trouble of heart</i> (<scripRef id="John.xv-p4.1" osisRef="Bible:John.14.1" parsed="|John|14|1|0|0" passage="Joh 14:1"><i>v.</i> 1</scripRef>): <i>Let not your heart be
troubled.</i> They now began to be troubled, were entering into
this temptation. Now here see,</p>
<p class="indent" id="John.xv-p5">1. How Christ took notice of it. Perhaps it
was apparent in their looks; it was said (<scripRef id="John.xv-p5.1" osisRef="Bible:John.13.22" parsed="|John|13|22|0|0" passage="Joh 13:22"><i>ch.</i> xiii. 22</scripRef>), <i>They looked one
upon another</i> with anxiety and concern, and Christ looked upon
them all, and observed it; at least, it was intelligible to the
Lord Jesus, who is acquainted with all our secret undiscovered
sorrows, with the wound that bleeds inwardly; he knows not only how
we are afflicted, but how we stand affected under our afflictions,
and how near they lie to our hearts; he takes cognizance of all the
trouble which his people are at any time in danger of being
overwhelmed with; <i>he knows our souls in adversity.</i> Many
things concurred to trouble the disciples now.</p>
<p class="indent" id="John.xv-p6">(1.) Christ had just told them of the
unkindness he should receive from some of them, and this troubled
them all. Peter, no doubt, looked very sorrowful upon what Christ
said to him, and all the rest were sorry for him and for themselves
too, not knowing whose turn it should be to be told next of some
ill thing or other they should do. As to this, Christ comforts
them; though a godly jealousy over ourselves is of great use to
keep us humble and watchful, yet it must not prevail to the
disquieting of our spirits and the damping of our holy joy.</p>
<p class="indent" id="John.xv-p7">(2.) He had just told them of his own
departure from them, that he should not only go away, but go away
in a cloud of sufferings. They must shortly hear him loaded with
reproaches, and these will be <i>as a sword in their bones;</i>
they must see him barbarously abused and put to death, and this
also will be a sword piercing <i>through their own souls,</i> for
they had loved him, and chosen him, and left all to follow him.
When we now look upon Christ pierced, we cannot but <i>mourn and be
in bitterness,</i> though we see the glorious issue and fruit of
it; much more grievous must the sight be to them, who could then
look no further. If Christ depart from them [1.] They will think
themselves shamefully disappointed; for they looked that this had
been he that should have delivered Israel, and should have set upon
his kingdom in secular power and glory, and, in expectation of
this, had lost all to follow him. Now, if he leave the world in the
same circumstances of meanness and poverty in which he had lived,
and worse, they are quite defeated. [2.] They will think themselves
sadly deserted and exposed. They knew by experience what little
presence of mind they had in difficult emergencies, that they could
count upon nothing but being ruined and run down if they part with
their Master. Now, in reference to all these, <i>Let not your heart
be troubled.</i> Here are three words, upon any of which the
emphasis may significantly be laid. <i>First,</i> Upon the word
<i>troubled,</i> <b><i>me tarassestho</i></b>. Be not so troubled
as to be put into a hurry and confusion, <i>like the troubled sea
when</i> it cannot rest. He does not say, "Let not your hearts be
sensible of the griefs, or sad because of them" but, "Be not
ruffled and discomposed, be not cast down and disquieted,"
<scripRef id="John.xv-p7.1" osisRef="Bible:Ps.42.5" parsed="|Ps|42|5|0|0" passage="Ps 42:5">Ps. xlii. 5</scripRef>.
<i>Secondly,</i> Upon the word <i>heart:</i> "Though the nation and
city be troubled, though your little family and flock be troubled,
yet <i>let not your heart be troubled.</i> Keep possession of your
own souls when you can keep possession of nothing else." The heart
is the main fort; whatever you do, keep trouble from this, keep
this with <i>all diligence.</i> The spirit must <i>sustain the
infirmity,</i> therefore, see that this be not <i>wounded.
Thirdly,</i> Upon the word <i>your:</i> "You that are my disciples
and followers, my redeemed, chosen, sanctified ones, however others
are overwhelmed with the sorrows of this present time, be not you
so, for you know better; let <i>the sinners in Zion</i> tremble,
but let the <i>sons of Zion be joyful in their king.</i>" Herein
Christ's disciples should <i>do more than others,</i> should keep
their minds quiet, when every thing else is unquiet.</p>
<p class="indent" id="John.xv-p8">2. The remedy he prescribes against this
trouble of mind, which he saw ready to prevail over them; in
general, <i>believe</i>—<b><i>pisteuete</i></b>. (1.) Some read it
in both parts imperatively, "<i>Believe in God,</i> and his
perfections and providence, <i>believe also in me,</i> and my
mediation. Build with confidence upon the great acknowledged
principles of natural religion: that there is a God, that he is
most holy, wise, powerful, and good; that he is the governor of the
world, and has the sovereign disposal of all events; and comfort
yourselves likewise with the peculiar doctrines of that holy
religion which I have taught you." But, (2.) We read the former as
an acknowledgment that they did believe in God, for which he
commends them: "But, if you would effectually provide against a
stormy day, <i>believe also in me.</i>" Through Christ we are
brought into covenant with God, and become interested in his favour
and promise, which otherwise as sinners we must despair of, and the
remembrance of God would have been our trouble; but, by believing
in Christ as the Mediator between God and man, our belief in God
becomes comfortable; and this is the will of God, that <i>all men
should honour the Son as they honour the Father,</i> by believing
in the Son as they believe in the Father. Those that rightly
believe in God will believe in Jesus Christ, whom he has made known
to them; and believing in God through Jesus Christ is an excellent
means of keeping trouble from the heart. The joy of faith is the
best remedy against the griefs of sense; it is a remedy with a
promise annexed to it; <i>the just shall live by faith;</i> a
remedy with a <i>probatum est</i> annexed to it. <i>I had fainted
unless I had believed.</i></p>
<p class="indent" id="John.xv-p9">II. Here is a particular direction to act
faith upon the promise of eternal life, <scripRef id="John.xv-p9.1" osisRef="Bible:John.14.2-John.14.3" parsed="|John|14|2|14|3" passage="Joh 14:2,3"><i>v.</i> 2, 3</scripRef>. He had directed them to
trust to God, and to trust in him; but what must they trust God and
Christ for? Trust them for a happiness to come when this body and
this world shall be no more, and for a happiness to last as long as
the immortal soul and the eternal world shall last. Now this is
proposed as a sovereign cordial under all the troubles of this
present time, to which there is that in the happiness of heaven
which is admirably adapted and accommodated. The saints have
encouraged themselves with this in their greatest extremities,
<i>That heaven would make amends for all.</i> Let us see how this
is suggested here.</p>
<p class="indent" id="John.xv-p10">1. Believe and consider that really there
is such a happiness: <i>In my Father's house there are many
mansions; if it were not so, I would have told you,</i> <scripRef id="John.xv-p10.1" osisRef="Bible:John.14.2" parsed="|John|14|2|0|0" passage="Joh 14:2"><i>v.</i> 2</scripRef>.</p>
<p class="indent" id="John.xv-p11">(1.) See under what notion the happiness of
heaven is here represented: as <i>mansions,</i> many mansions in
Christ's Father's house. [1.] Heaven is a house, not a tent or
tabernacle; it is <i>a house not made with hands, eternal in the
heavens.</i> [2.] It is a Father's house: <i>my Father's house;</i>
and his Father is our Father, to whom he was now ascending; so that
in right of their elder brother all true believers shall be welcome
to that happiness as to their home. It is his house who is King of
kings and Lord of lords, dwells in light, and inhabits eternity.
[3.] There are <i>mansions</i> there; that is, <i>First,</i>
Distinct dwellings, an apartment for each. Perhaps there is an
allusion to the priests' chambers that were about the temple. In
heaven there are accommodations for particular saints; though all
shall be swallowed up in God, yet our individuality shall not be
lost there; every Israelite had his lot in Canaan, and every elder
<i>a seat,</i> <scripRef id="John.xv-p11.1" osisRef="Bible:Rev.4.4" parsed="|Rev|4|4|0|0" passage="Re 4:4">Rev. iv. 4</scripRef>.
<i>Secondly,</i> Durable dwellings. <b><i>Monai</i></b>, from
<b><i>mneio</i></b>, <i>maneo, abiding places.</i> The house itself
is lasting; our estate in it is not for a term of years, but a
perpetuity. Here we are as in an inn; in heaven we shall gain a
settlement. The disciples had quitted their houses to attend
Christ, who had not where to lay his head, but the mansions in
heaven will make them amends. [4.] There are <i>many</i> mansions,
for there are many sons to be brought to glory, and Christ exactly
knows their number, nor will be straitened for room by the coming
of more company than he expects. He had told Peter that he should
follow him (<scripRef id="John.xv-p11.2" osisRef="Bible:John.13.36" parsed="|John|13|36|0|0" passage="Joh 13:36"><i>ch.</i> xiii.
36</scripRef>), but let not the rest be discouraged, in heaven
there are mansions for them <i>all. Rehoboth,</i> <scripRef id="John.xv-p11.3" osisRef="Bible:Gen.26.22" parsed="|Gen|26|22|0|0" passage="Ge 26:22">Gen. xxvi. 22</scripRef>.</p>
<p class="indent" id="John.xv-p12">(2.) See what assurance we have of the
reality of the happiness itself, and the sincerity of the proposal
of it to us: "<i>If it were not so, I would have told you.</i> If
you had deceived yourselves, when you quitted your livelihoods, and
ventured your lives for me, in prospect of a happiness future and
unseen, I would soon have undeceived you." The assurance is built,
[1.] Upon the veracity of his word. It is implied, "If there were
not such a happiness, valuable and attainable, I would not have
told you that there was." [2.] Upon the sincerity of his affection
to them. As he is true, and would not impose upon them himself, so
he is kind, and would not suffer them to be imposed upon. If either
there were no such mansions, or none designed for them, who had
left all to follow him, he would have given them timely notice of
the mistake, that they might have made an honourable retreat to the
world again, and have made the best they could of it. Note,
Christ's good-will to us is a great encouragement to our hope in
him. He loves us too well, and means us too well, to disappoint the
expectations of his own raising, or to leave those to be of all men
most miserable who have been of him most observant.</p>
<p class="indent" id="John.xv-p13">2. Believe and consider that the design of
Christ's going away was to prepare a place in heaven for his
disciples. "You are grieved to think of my going away, whereas I go
on your errand, <i>as the forerunner; I am to enter for you.</i>"
He went to prepare a place for us; that is, (1.) To take possession
for us, as our advocate or attorney, and so to secure our title as
indefeasible. Livery of seisin was given to Christ, for the use and
behoof of all that should believe on him. (2.) To make provision
for us as our friend and father. The happiness of heaven, though
prepared <i>before the foundation of the world,</i> yet must be
further fitted up for man in his fallen state. It consisting much
in the presence of Christ there, it was therefore necessary that he
should <i>go before,</i> to enter into that glory which his
disciples were to share in. Heaven would be an <i>unready</i> place
for a Christian if Christ were not there. He went to prepare a
table for them, to prepare thrones for them, <scripRef id="John.xv-p13.1" osisRef="Bible:Luke.22.30" parsed="|Luke|22|30|0|0" passage="Lu 22:30">Luke xxii. 30</scripRef>. Thus Christ declares the
fitness of heaven's happiness for the saints, for whom it is
prepared.</p>
<p class="indent" id="John.xv-p14">3. Believe and consider that
<i>therefore</i> he would certainly come again in due time, to
fetch them to that blessed place which he was now going to possess
for himself and prepare for them (<scripRef id="John.xv-p14.1" osisRef="Bible:John.14.3" parsed="|John|14|3|0|0" passage="Joh 14:3"><i>v.</i> 3</scripRef>): "<i>If I go and prepare a place
for you,</i> if this be the errand of my journey, you may be sure,
when every thing is ready, <i>I will come again, and receive you to
myself,</i> so that you shall follow me hereafter, <i>that where I
am there you may be also.</i>" Now these are comfortable words
indeed. (1.) That Jesus Christ will come again;
<b><i>erchomai</i></b>—<i>I do come,</i> intimating the certainty
of it, that he will come and that he is daily coming. We say, We
are coming, when we are busy in preparing for our coming, and so he
is; all he does has a reference and tendency to his second coming.
Note, The belief of Christ's second coming, of which he has given
us the assurance, is an excellent preservative against trouble of
heart, <scripRef id="John.xv-p14.2" osisRef="Bible:Phil.4.5 Bible:Jas.5.8" parsed="|Phil|4|5|0|0;|Jas|5|8|0|0" passage="Php 4:5,Jam 5:8">Phil. iv. 5; James v.
8</scripRef>. (2.) That he will come again to receive all his
faithful followers to himself. He sends for them privately at
death, and gathers them one by one; but they are to make their
public entry in solemn state all together at the last day, and then
Christ himself will come to receive them, to conduct them in the
abundance of his grace, and to welcome them in the abundance of his
love. He will hereby testify the utmost respect and endearment
imaginable. The coming of Christ is in order to our <i>gathering
together unto him,</i> <scripRef id="John.xv-p14.3" osisRef="Bible:2Thess.2.1" parsed="|2Thess|2|1|0|0" passage="2Th 2:1">2 Thess. ii.
1</scripRef>. (3.) <i>That where he is there they shall be
also.</i> This intimates, what many other scriptures declare, that
the quintessence of heaven's happiness is being with Christ
<i>there,</i> <scripRef id="John.xv-p14.4" osisRef="Bible:John.17.24 Bible:Phil.1.23 Bible:1Thess.4.17" parsed="|John|17|24|0|0;|Phil|1|23|0|0;|1Thess|4|17|0|0" passage="Joh 17:24,Php 1:23,1Th 4:17"><i>ch.</i> xvii. 24; Phil. i. 23; 1
Thess. iv. 17</scripRef>. Christ speaks of his being there as now
present, <i>that where I am;</i> where I am to be shortly, where I
am to be eternally; there you shall be shortly, there you shall be
eternally: not only <i>there,</i> in the same place; but
<i>here,</i> in the same state: not only spectators of his glory,
as the three disciples on the mount, but sharers in it. (4.) That
this may be inferred from his <i>going to prepare a place</i> for
us, for his preparations shall not be in vain. He will not build
and furnish lodgings, and let them stand empty. He will be the
finisher of that of which he is the author. If he has prepared the
place for us, he will prepare us for it, and in due time put us in
possession of it. As the resurrection of Christ is the assurance of
our resurrection, so his ascension, victory, and glory, are an
assurance of ours.</p>
</div><scripCom id="John.xv-p14.5" osisRef="Bible:John.14.4-John.14.11" parsed="|John|14|4|14|11" passage="Joh 14:4-11" type="Commentary"/><div class="Commentary" id="Bible:John.14.4-John.14.11">
<h4 id="John.xv-p14.6">Christ's Consolatory
Discourse.</h4>
<p class="passage" id="John.xv-p15">4 And whither I go ye know, and the way ye know.
  5 Thomas saith unto him, Lord, we know not whither thou
goest; and how can we know the way?   6 Jesus saith unto him,
I am the way, the truth, and the life: no man cometh unto the
Father, but by me.   7 If ye had known me, ye should have
known my Father also: and from henceforth ye know him, and have
seen him.   8 Philip saith unto him, Lord, show us the Father,
and it sufficeth us.   9 Jesus saith unto him, Have I been so
long time with you, and yet hast thou not known me, Philip? he that
hath seen me hath seen the Father; and how sayest thou <i>then,</i>
Show us the Father?   10 Believest thou not that I am in the
Father, and the Father in me? the words that I speak unto you I
speak not of myself: but the Father that dwelleth in me, he doeth
the works.   11 Believe me that I <i>am</i> in the Father, and
the Father in me: or else believe me for the very works' sake.</p>
<p class="indent" id="John.xv-p16">Christ, having set the happiness of heaven
before them as the end, here shows them himself as the way to it,
and tells them that they were better acquainted both with the end
they were to aim at and with the way they were to walk in than they
thought they were: <i>You know,</i> that is, 1. "You may know; it
is none of the <i>secret things</i> which belong not to you, but
one of the <i>things revealed;</i> you <i>need not ascend into
heaven,</i> nor <i>go down into the deep,</i> for <i>the word is
nigh you</i> (<scripRef id="John.xv-p16.1" osisRef="Bible:Rom.10.6-Rom.10.8" parsed="|Rom|10|6|10|8" passage="Ro 10:6-8">Rom. x.
6-8</scripRef>), level to you." 2. "You do know; you know that
which is the home and which is the way, though perhaps not as the
home and as the way. You have been told it, and cannot but know, if
you would recollect and consider it." Note, Jesus Christ is willing
to make the best of his people's knowledge, though they are weak
and defective in it. He knows the good that is in them better than
they do themselves, and is certain that they have that knowledge,
and faith, and love, of which they themselves are not sensible, or
not certain.</p>
<p class="indent" id="John.xv-p17">This word of Christ gave occasion to two of
his disciples to address themselves to him, and he answers them
both.</p>
<p class="indent" id="John.xv-p18">I. Thomas enquired concerning the way
(<scripRef id="John.xv-p18.1" osisRef="Bible:John.14.5" parsed="|John|14|5|0|0" passage="Joh 14:5"><i>v.</i> 5</scripRef>), without any
apology for contradicting his Master.</p>
<p class="indent" id="John.xv-p19">1. He said, "<i>Lord, we know not whither
thou goest,</i> to what place or what state, <i>and how can we know
the way</i> in which we must follow thee? We can neither guess at
it, nor enquire it out, but must still be at a loss." Christ's
testimony concerning their knowledge made them more sensible of
their ignorance, and more inquisitive after further light. Thomas
here shows more modesty than Peter, who thought he could follow
Christ now. Peter was the more solicitous to know <i>whither Christ
went.</i> Thomas here, though he complains that he did not know
this, yet seems more solicitous to know <i>the way.</i> Now, (1.)
His confession of his ignorance was commendable enough. If good men
be in the dark, and know but in part, yet they are willing to own
their defects. But, (2.) The cause of his ignorance was culpable.
They knew not whither Christ went, because they dreamed of a
temporal kingdom in external pomp and power, and doted upon this,
notwithstanding what he had said again and again to the contrary.
Hence it was that, when Christ spoke of going away and their
following him, their fancy ran upon his going to some remarkable
city or other, Bethlehem, or Nazareth, or Capernaum, or some of the
cities of the Gentiles, as David to Hebron, there to be anointed
king, and <i>to restore the kingdom to Israel;</i> and which way
this place lay, where these castles in the air were to be built,
east, west, north, or south, they could not tell, and therefore
knew not the way. Thus still we think ourselves more in the dark
than we need be concerning the future state of the church, because
we expect its worldly prosperity, whereas it is spiritual
advancement that the promise points at. Had Thomas understood, as
he might have done, that Christ was going to the invisible world,
the world of spirits, to which spiritual things only have a
reference, he would not have said, <i>Lord, we do not know the
way.</i></p>
<p class="indent" id="John.xv-p20">II. Now to this complaint of their
ignorance, which included a desire to be taught, Christ gives a
full answer, <scripRef id="John.xv-p20.1" osisRef="Bible:John.14.6-John.14.7" parsed="|John|14|6|14|7" passage="Joh 14:6,7"><i>v.</i> 6,
7</scripRef>. Thomas had enquired both whither he went and what was
the way, and Christ answers both these enquiries and makes good
what he had said, that they would have needed no answer if they had
understood themselves aright; for they knew him, and he was the
way; they knew the Father, and he was the end; and therefore,
<i>whither I go you know, and the way you know.</i> Believe in God
as the end, and in me as the way (<scripRef id="John.xv-p20.2" osisRef="Bible:John.14.1" parsed="|John|14|1|0|0" passage="Joh 14:1"><i>v.</i> 1</scripRef>), and you do all you should
do.</p>
<p class="indent" id="John.xv-p21">(1.) He speaks of himself as the way,
<scripRef id="John.xv-p21.1" osisRef="Bible:John.14.6" parsed="|John|14|6|0|0" passage="Joh 14:6"><i>v.</i> 6</scripRef>. Dost thou
<i>not know the way? I am the way,</i> and I only, for <i>no man
comes to the Father but by me.</i> Great things Christ here saith
of himself, showing us,</p>
<p class="indent" id="John.xv-p22">[1.] The nature of his mediation: He is
<i>the way, the truth, and the life.</i></p>
<p class="indent" id="John.xv-p23"><i>First,</i> Let us consider these first
distinctly. 1. Christ is <i>the way, the highway</i> spoken of,
<scripRef id="John.xv-p23.1" osisRef="Bible:Isa.35.8" parsed="|Isa|35|8|0|0" passage="Isa 35:8">Isa. xxxv. 8</scripRef>. Christ was
his own way, for by <i>his own blood he entered into the holy
place</i> (<scripRef id="John.xv-p23.2" osisRef="Bible:Heb.9.12" parsed="|Heb|9|12|0|0" passage="Heb 9:12">Heb. ix. 12</scripRef>),
and he is our way, for we enter by him. By his doctrine and example
he teaches us our duty, by his merit and intercession he procures
our happiness, and so he is the way. In him God and man meet, and
are brought together. We could not get to the tree of life in the
way of innocency; but Christ is another way to it. By Christ, as
the way an intercourse is settled and kept up between heaven and
earth; the angels of God ascend and descend; our prayers go to God,
and his blessings come to us by him; this is <i>the way that leads
to rest, the good old way.</i> The disciples followed him, and
Christ tells them that they followed the road, and, while they
continued following him, they would never be out of their way. 2.
He is <i>the truth.</i> (1.) As truth is opposed to figure and
shadow. Christ is the substance of all the Old-Testament types,
which are therefore said to be <i>figures of the true,</i>
<scripRef id="John.xv-p23.3" osisRef="Bible:Heb.9.24" parsed="|Heb|9|24|0|0" passage="Heb 9:24">Heb. ix. 24</scripRef>. Christ is
<i>the true manna</i> (<scripRef id="John.xv-p23.4" osisRef="Bible:John.6.32" parsed="|John|6|32|0|0" passage="Joh 6:32"><i>ch.</i> vi.
32</scripRef>), <i>the true tabernacle,</i> <scripRef id="John.xv-p23.5" osisRef="Bible:Heb.8.2" parsed="|Heb|8|2|0|0" passage="Heb 8:2">Heb. viii. 2</scripRef>. (2.) As truth is opposed to
falsehood and error; the doctrine of Christ is true doctrine. When
we enquire for truth, we need learn no more than <i>the truth as it
is in Jesus.</i> (3.) As truth is opposed to fallacy and deceit; he
is true to all that trust in him, as true as truth itself,
<scripRef id="John.xv-p23.6" osisRef="Bible:2Cor.1.20" parsed="|2Cor|1|20|0|0" passage="2Co 1:20">2 Cor. i. 20</scripRef>. 3. He is
<i>the life;</i> for we are <i>alive unto God</i> only in and
<i>through Jesus Christ,</i> <scripRef id="John.xv-p23.7" osisRef="Bible:Rom.6.11" parsed="|Rom|6|11|0|0" passage="Ro 6:11">Rom. vi.
11</scripRef>. Christ formed in us is that to our souls which our
souls are to our bodies. Christ is <i>the resurrection and the
life.</i></p>
<p class="indent" id="John.xv-p24"><i>Secondly,</i> Let us consider these
jointly, and with reference to each other. Christ is <i>the way,
the truth, and the life;</i> that is, 1. He is the beginning, the
middle, and the end. In him we must set out, go on, and finish. As
<i>the truth,</i> he is the guide of our way; as <i>the life,</i>
he is the end of it. 2. He is <i>the true and living way</i>
(<scripRef id="John.xv-p24.1" osisRef="Bible:Heb.10.20" parsed="|Heb|10|20|0|0" passage="Heb 10:20">Heb. x. 20</scripRef>); there are
<i>truth and life</i> in the way, as well as at the end of it. 3.
He is <i>the true way to life,</i> the only true way; other ways
may seem right, but the end of them is <i>the way of death.</i></p>
<p class="indent" id="John.xv-p25">[2.] The necessity of his mediation: <i>No
man cometh to the Father but by me.</i> Fallen man must come to God
as a Judge, but cannot come to him as a Father, otherwise than by
Christ as Mediator. We cannot perform the duty of coming to God, by
repentance and the acts of worship, without the Spirit and grace of
Christ, nor obtain the happiness of coming to God as our Father
without his merit and righteousness; he is the <i>high priest of
our profession,</i> our advocate.</p>
<p class="indent" id="John.xv-p26">(2.) He speaks of his Father as the end
(<scripRef id="John.xv-p26.1" osisRef="Bible:John.14.7" parsed="|John|14|7|0|0" passage="Joh 14:7"><i>v.</i> 7</scripRef>): "<i>If you
had known me</i> aright, <i>you would have known my Father also;
and henceforth,</i> by the glory you have seen in me and the
doctrine you have heard from me, <i>you know him and have seen
him.</i>" Here is, [1.] A tacit rebuke to them for their dulness
and carelessness in not acquainting themselves with Jesus Christ,
though they had been his constant followers and associates: <i>If
you had known me—.</i> They knew him, and yet did not know him so
well as they might and should have known him. They knew him to be
the Christ, but did not follow on to know God in him. Christ had
said to the Jews (<scripRef id="John.xv-p26.2" osisRef="Bible:John.8.19" parsed="|John|8|19|0|0" passage="Joh 8:19"><i>ch.</i> viii.
19</scripRef>): <i>If you had known me, you would have known my
Father also;</i> and here the same to his disciples; for it is hard
to say which is more strange, the wilful ignorance of those that
are enemies to the light, or the defects and mistakes of <i>the
children of light,</i> that have had such opportunities of
knowledge. If they had known Christ aright, they would have known
that his kingdom is spiritual, and <i>not of this world;</i> that
<i>he came down from heaven,</i> and therefore must return <i>to
heaven;</i> and then they would have known his Father also, would
have known whither he designed to go, when he said, <i>I go to the
Father,</i> to a glory in the other world, not in this. If we knew
Christianity better, we should better know natural religion. [2.] A
favourable intimation that he was well satisfied concerning their
sincerity, notwithstanding the weakness of their understanding:
"<i>And henceforth,</i> from my giving you this hint, which will
serve as a key to all the instructions I have given you hitherto,
let me tell you, <i>you know him, and have seen him,</i> inasmuch
as you know me, and have seen me;" for in the face of Christ we see
the glory of God, as we see a father in his son that resembles him.
Christ tells his disciples that they were not so ignorant as they
seemed to be; for, though <i>little children,</i> yet they had
known the Father, <scripRef id="John.xv-p26.3" osisRef="Bible:1John.2.13" parsed="|1John|2|13|0|0" passage="1Jo 2:13">1 John ii.
13</scripRef>. Note, Many of the disciples of Christ have more
knowledge and more grace than they think they have, and Christ
takes notice of, and is well pleased with, that good in them which
they themselves are not aware of; for those that know God do not
all at once know that they know him, <scripRef id="John.xv-p26.4" osisRef="Bible:1John.2.3" parsed="|1John|2|3|0|0" passage="1Jo 2:3">1
John ii. 3</scripRef>.</p>
<p class="indent" id="John.xv-p27">II. Philip enquired concerning the Father
(<scripRef id="John.xv-p27.1" osisRef="Bible:John.14.8" parsed="|John|14|8|0|0" passage="Joh 14:8"><i>v.</i> 8</scripRef>), and Christ
answered him, <scripRef id="John.xv-p27.2" osisRef="Bible:John.14.9-John.14.11" parsed="|John|14|9|14|11" passage="Joh 14:9-11"><i>v.</i>
9-11</scripRef>, where observe,</p>
<p class="indent" id="John.xv-p28">1. Philip's request for some extraordinary
discovery of the Father. He was not so forward to speak as some
others of them were, and yet, from an earnest desire of further
light, he cries out, <i>Show us the Father.</i> Philip listened to
what Christ said to Thomas, and fastened upon the last words,
<i>You have seen him.</i> "Nay," says Philip, "that is what we
want, that is what we would have: <i>Show us the Father and it
sufficeth us.</i>" (1.) This supposes an earnest desire of
acquaintance with God as a Father. The petition is, "<i>Show us the
Father;</i> give us to know him in that relation to us;" and this
he begs, not for himself only, but for the rest of the disciples.
The plea is, <i>It sufficeth us.</i> He not only professes it
himself, but will pass his word for his fellow-disciples. Grant us
but one sight of the Father, and we have enough. Jansenius saith,
"Though Philip did not mean it, yet the Holy Ghost, by his mouth,
designed here to teach us that the satisfaction and happiness of a
soul consist in the vision and fruition of God," <scripRef id="John.xv-p28.1" osisRef="Bible:Ps.16.11 Bible:Ps.17.15" parsed="|Ps|16|11|0|0;|Ps|17|15|0|0" passage="Ps 16:11,17:15">Ps. xvi. 11; xvii. 15</scripRef>. In the knowledge
of God the understanding rests, and is at the summit of its
ambition; in the knowledge of God as our Father the soul is
satisfied; a sight of the Father is a heaven upon earth, fills us
<i>with joy unspeakable.</i> (2.) As Philip speaks it here, it
intimates that he was not satisfied with such a discovery of the
Father as Christ thought fit to give them, but he would prescribe
to him, and press upon him, something further and no less than some
visible appearance of <i>the glory of God,</i> like that to Moses
(<scripRef id="John.xv-p28.2" osisRef="Bible:Exod.33.22" parsed="|Exod|33|22|0|0" passage="Ex 33:22">Exod. xxxiii. 22</scripRef>), and to
<i>the elders of Israel,</i> <scripRef id="John.xv-p28.3" osisRef="Bible:Exod.24.9-Exod.24.11" parsed="|Exod|24|9|24|11" passage="Ex 24:9-11">Exod.
xxiv. 9-11</scripRef>. "Let us see the Father with our bodily eyes,
as we see thee, <i>and it sufficeth us;</i> we will trouble thee
with no more questions, <i>Whither goest thou?</i>" And so it
manifests not only the weakness of his faith, but his ignorance of
the gospel way of manifesting <i>the Father,</i> which is
spiritual, and not sensible. Such a sight of God, he thinks, would
<i>suffice</i> them, and yet those who did thus see him were not
<i>sufficed,</i> but soon <i>corrupted themselves, and made a
graven image.</i> Christ's institutions have provided better for
the confirmation of our faith than our own inventions would.</p>
<p class="indent" id="John.xv-p29">2. Christ's reply, referring him to the
discoveries already made of the Father, <scripRef id="John.xv-p29.1" osisRef="Bible:John.14.9-John.14.11" parsed="|John|14|9|14|11" passage="Joh 14:9-11"><i>v.</i> 9-11</scripRef>.</p>
<p class="indent" id="John.xv-p30">(1.) He refers him to what he had seen,
<scripRef id="John.xv-p30.1" osisRef="Bible:John.14.9" parsed="|John|14|9|0|0" passage="Joh 14:9"><i>v.</i> 9</scripRef>. He upbraids
him with his ignorance and inadvertency: "<i>Have I been so long
time with you,</i> now above three years intimately conversant with
you, <i>and yet hast thou not known me, Philip?</i> Now, <i>he that
hath seen me hath seen the Father; and how sayest thou then, Show
us the Father?</i> Wilt thou ask for that which thou hast already?"
Now here,</p>
<p class="indent" id="John.xv-p31">[1.] He reproves him for two things:
<i>First,</i> For not improving his acquaintance with Christ, as he
might have done, to a clear and distinct knowledge of him: "<i>Hast
thou not known me, Philip,</i> whom thou hast followed so long, and
conversed with so much?" Philip, the first day he came to him,
declared that he knew him to be the Messiah (<scripRef id="John.xv-p31.1" osisRef="Bible:John.1.45" parsed="|John|1|45|0|0" passage="Joh 1:45"><i>ch.</i> i. 45</scripRef>), and yet to this day did
<i>not know the Father</i> in him. Many that have good knowledge in
the scripture and divine things fall short of the attainments
justly expected from them, for want of compounding the ideas they
have, and going on to perfection. Many know Christ, who yet do not
know what they might know of him, nor see what they should see in
him. That which aggravated Philip's dulness was that he had so long
an opportunity of improvement: <i>I have been so long time with
thee.</i> Note, The longer we enjoy the means of knowledge and
grace, the more inexcusable we are if we be found defective in
grace and knowledge. Christ expects that our proficiency should be
in some measure according to our standing, that we should not be
always babes. Let us thus reason with ourselves: "Have I been so
long a hearer of sermons, a student in the scripture, a scholar in
the school of Christ, and yet so weak in <i>the knowledge of
Christ,</i> and so unskilful in <i>the word of righteousness?</i>"
<i>Secondly,</i> He reproves him for his infirmity in the prayer
made, <i>Show us the Father.</i> Note, Herein appears much of the
weakness of Christ's disciples that they <i>know not what to pray
for as they ought</i> (<scripRef id="John.xv-p31.2" osisRef="Bible:Rom.8.26" parsed="|Rom|8|26|0|0" passage="Ro 8:26">Rom. viii.
26</scripRef>), but often <i>ask amiss</i> (<scripRef id="John.xv-p31.3" osisRef="Bible:Jas.4.3" parsed="|Jas|4|3|0|0" passage="Jam 4:3">Jam. iv. 3</scripRef>), for that which either is not
promised or is already bestowed in the sense of the promise, as
here.</p>
<p class="indent" id="John.xv-p32">[2.] He instructs him, and gives him a
maxim which not only in general magnifies Christ and leads us to
the knowledge of God in him, but justifies what Christ had said
(<scripRef id="John.xv-p32.1" osisRef="Bible:John.14.7" parsed="|John|14|7|0|0" passage="Joh 14:7"><i>v.</i> 7</scripRef>): <i>You know
the Father, and have seen him;</i> and answered what Philip had
asked, <i>Show us the Father.</i> Why, saith Christ, the difficulty
is soon over, for <i>he that hath seen me hath seen the Father.
First,</i> All that saw <i>Christ in the flesh</i> might <i>have
seen the Father</i> in him, if Satan had not <i>blinded their
minds,</i> and kept them from a sight of Christ, as <i>the image of
God,</i> <scripRef id="John.xv-p32.2" osisRef="Bible:2Cor.4.4" parsed="|2Cor|4|4|0|0" passage="2Co 4:4">2 Cor. iv. 4</scripRef>.
<i>Secondly,</i> All that saw Christ by faith did <i>see the
Father</i> in him, though they were not suddenly aware that they
did so. In the light of Christ's doctrine they saw God as <i>the
father of lights;</i> in the miracles they saw God <i>as the God of
power, the finger of God.</i> The holiness of God shone in the
spotless purity of Christ's life, and his grace in all the acts of
grace he did.</p>
<p class="indent" id="John.xv-p33">(2.) He refers him to what he had reason to
believe (<scripRef id="John.xv-p33.1" osisRef="Bible:John.14.10-John.14.11" parsed="|John|14|10|14|11" passage="Joh 14:10,11"><i>v.</i> 10,
11</scripRef>): "<i>Believest thou not that I am in the Father, and
the Father in me,</i> and therefore that in <i>seeing me</i> thou
hast <i>seen the Father?</i> Hast thou not believed this? If not,
take my word for it, and believe it now."</p>
<p class="indent" id="John.xv-p34">[1.] See here what it is which we are to
believe: <i>That I am in the Father, and the Father in me;</i> that
is, as he had said (<scripRef id="John.xv-p34.1" osisRef="Bible:John.10.30" parsed="|John|10|30|0|0" passage="Joh 10:30"><i>ch.</i> x.
30</scripRef>), <i>I and my Father are one.</i> He speaks of the
Father and himself as two persons, and yet so one as never any two
were or can be. In knowing Christ as <i>God of God, light of light,
very God of very God, begotten, not made,</i> and as <i>being of
one substance with the Father, by whom all things were made,</i> we
know the Father; and in seeing him thus we see the Father. In
Christ we behold more of <i>the glory of God</i> than Moses did at
Mount Horeb.</p>
<p class="indent" id="John.xv-p35">[2.] See here what inducements we have to
believe this; and they are two:—We must believe it, <i>First,</i>
For his word's sake: <i>The words that I speak to you, I speak not
of myself.</i> See <scripRef id="John.xv-p35.1" osisRef="Bible:John.7.16" parsed="|John|7|16|0|0" passage="Joh 7:16"><i>ch.</i> vii.
16</scripRef>, <i>My doctrine is not mine.</i> What he said seemed
to them careless as <i>the word of man,</i> speaking his own
thought at his own pleasure; but really it was the wisdom of God
that indited it and the will of God that enforced it. <i>He spoke
not of himself</i> only, but the mind of God according to the
eternal counsels. <i>Secondly,</i> For his works' sake: <i>The
Father that dwelleth in me, he doeth them;</i> and therefore
<i>believe me for their sake.</i> Observe, 1. The Father is said to
<i>dwell</i> in him <b><i>ho en emoi menon</i></b>—<i>he abideth
in me,</i> by the inseparable union of the divine and human nature:
never had God such a temple to dwell in on earth as <i>the body of
the Lord Jesus,</i> <scripRef id="John.xv-p35.2" osisRef="Bible:John.2.21" parsed="|John|2|21|0|0" passage="Joh 2:21"><i>ch.</i> ii.
21</scripRef>. Here was the true Shechinah, of which that in the
tabernacle was but a type. <i>The fulness of the Godhead dwelt in
him bodily,</i> <scripRef id="John.xv-p35.3" osisRef="Bible:Col.2.9" parsed="|Col|2|9|0|0" passage="Col 2:9">Col. ii. 9</scripRef>.
The Father so dwells in Christ that in him he may <i>be found,</i>
as a man where he dwells. <i>Seek ye the Lord, seek</i> him in
Christ, and <i>he will be found,</i> for in him he dwells. 2. <i>He
doeth the works.</i> Many words of power, and works of mercy,
Christ did, and the Father did them in him; and the work of
redemption in general was God's own work. 3. We are bound to
believe this, <i>for the very works' sake.</i> As we are to believe
the being and perfections of God for the sake of the works of
creation, which declare his glory; so we are to believe the
revelation of God to man in Jesus Christ for the sake of the works
of the Redeemer, those mighty works which, by showing forth
themselves (<scripRef id="John.xv-p35.4" osisRef="Bible:Matt.14.2" parsed="|Matt|14|2|0|0" passage="Mt 14:2">Matt. xiv. 2</scripRef>),
<i>Show forth him, and God in him.</i> Note, Christ's miracles are
proofs of his divine mission, not only for the conviction of
infidels, but for the confirmation of the faith of his own
disciples, <scripRef id="John.xv-p35.5" osisRef="Bible:John.2.11 Bible:John.5.36 Bible:John.10.37" parsed="|John|2|11|0|0;|John|5|36|0|0;|John|10|37|0|0" passage="Joh 2:11,5:36,10:37"><i>ch.</i> ii.
11; v. 36; x. 37</scripRef>.</p>
</div><scripCom id="John.xv-p35.6" osisRef="Bible:John.14.12-John.14.14" parsed="|John|14|12|14|14" passage="Joh 14:12-14" type="Commentary"/><div class="Commentary" id="Bible:John.14.12-John.14.14">
<h4 id="John.xv-p35.7">Christ's Consolatory
Discourse.</h4>
<p class="passage" id="John.xv-p36">12 Verily, verily, I say unto you, He that
believeth on me, the works that I do shall he do also; and greater
<i>works</i> than these shall he do; because I go unto my Father.
  13 And whatsoever ye shall ask in my name, that will I do,
that the Father may be glorified in the Son.   14 If ye shall
ask any thing in my name, I will do <i>it.</i></p>
<p class="indent" id="John.xv-p37">The disciples, as they were full of grief
to think of parting with their Master, so they were full of care
what would become of themselves when he was gone; while he was with
them, he was a support to them, kept them in countenance, kept them
in heart; but, if he leave them, they will be <i>as sheep having no
shepherd,</i> an easy prey to those who seek to run them down. Now,
to silence these fears, Christ here assures them that they should
be clothed with powers sufficient to bear them out. As Christ has
<i>all power,</i> they, in his name, should have great <i>power,
both in heaven and in earth.</i></p>
<p class="indent" id="John.xv-p38">I. Great power on earth (<scripRef id="John.xv-p38.1" osisRef="Bible:John.14.12" parsed="|John|14|12|0|0" passage="Joh 14:12"><i>v.</i> 12</scripRef>): <i>He that believeth on
me</i> (as I know you do), <i>the works that I do shall he do
also.</i> This does not weaken the argument Christ had taken from
his works, to prove himself one with the Father (that others should
do as <i>great works</i>), but rather strengthens it; for the
miracles which the apostles wrought were <i>wrought in his
name,</i> and <i>by faith in him;</i> and this magnifies his power
more than any thing, that he not only wrought miracles himself, but
gave power to others to do so too.</p>
<p class="indent" id="John.xv-p39">1. Two things he assures them of:—</p>
<p class="indent" id="John.xv-p40">(1.) That they should be enabled to do such
works as he had done, and that they should have a more ample power
for the doing of them than they had had when he first sent them
forth, <scripRef id="John.xv-p40.1" osisRef="Bible:Matt.10.8" parsed="|Matt|10|8|0|0" passage="Mt 10:8">Matt. x. 8</scripRef>. Did
Christ <i>heal the sick, cleanse the leper, raise the dead?</i> So
should they. Did he convince and convert sinners, and draw
multitudes to him? So should they. Though he should depart, the
work should not cease, nor fall to the ground, but should be
carried on as vigorously and successfully as ever; and it is still
in the doing.</p>
<p class="indent" id="John.xv-p41">(2.) That they should do <i>greater works
than these.</i> [1.] In the kingdom of nature they should work
greater miracles. No miracle is little, but some to our
apprehension seem greater than others. Christ had healed with the
hem of his garment, but Peter with his shadow (<scripRef id="John.xv-p41.1" osisRef="Bible:Acts.5.15" parsed="|Acts|5|15|0|0" passage="Ac 5:15">Acts v. 15</scripRef>), Paul by the handkerchief that had
touched him, <scripRef id="John.xv-p41.2" osisRef="Bible:Acts.19.12" parsed="|Acts|19|12|0|0" passage="Ac 19:12">Acts xix. 12</scripRef>.
Christ wrought miracles for two or three years in one country, but
his followers wrought miracles in his name for many ages in divers
countries. <i>You shall do greater works,</i> if there be occasion,
for the glory of God. <i>The prayer of faith,</i> if at any time it
had been necessary, would have <i>removed mountains.</i> [2.] In
the kingdom of grace. They should obtain greater victories by the
gospel than had been obtained while Christ was upon earth. The
truth is, the captivating of so great a part of the world to
Christ, under such outward disadvantages, was the miracle of all. I
think this refers especially to <i>the gift of tongues;</i> this
was the immediate effect of the <i>pouring out of the Spirit,</i>
which was a constant miracle upon the mind, in which words are
framed, and which was made to serve so glorious an intention as
that of spreading the gospel to all nations <i>in their own
language.</i> This was a greater <i>sign to them that believed
not</i> (<scripRef id="John.xv-p41.3" osisRef="Bible:1Cor.14.22" parsed="|1Cor|14|22|0|0" passage="1Co 14:22">1 Cor. xiv. 22</scripRef>),
and more powerful for their conviction, than any other miracle
whatever.</p>
<p class="indent" id="John.xv-p42">2. The reason Christ gives for this is,
<i>Because I go unto my Father,</i> (1.) "<i>Because I go,</i> it
will be requisite that you should have such a power, lest the work
suffer damage by my absence." (2.) "<i>Because I go to the
Father,</i> I shall be in a capacity to furnish you with such a
power, for <i>I go to the Father, to send the Comforter,</i> from
whom <i>you shall receive power,</i>" <scripRef id="John.xv-p42.1" osisRef="Bible:Acts.1.8" parsed="|Acts|1|8|0|0" passage="Ac 1:8">Acts i. 8</scripRef>. The wonderful works which they did
in Christ's name were part of the glories of his exalted state,
<i>when he ascended on high,</i> <scripRef id="John.xv-p42.2" osisRef="Bible:Eph.4.8" parsed="|Eph|4|8|0|0" passage="Eph 4:8">Eph.
iv. 8</scripRef>.</p>
<p class="indent" id="John.xv-p43">II. Great <i>power in heaven: "Whatsoever
you shall ask, that will I do</i> (<scripRef id="John.xv-p43.1" osisRef="Bible:John.14.13-John.14.14" parsed="|John|14|13|14|14" passage="Joh 14:13,14"><i>v.</i> 13, 14</scripRef>), as Israel, who was a
prince with God. Therefore you shall do such mighty works, because
you have such an interest in me, and I in <i>my Father.</i>"
Observe,</p>
<p class="indent" id="John.xv-p44">1. In what way they were to keep up
communion with him, and derive power from him, when he was gone to
the Father—by prayer. When dear friends are to be removed to a
distance from each other, they provide for the settling of a
correspondence; thus, when Christ was going to his Father, he tells
his disciples how they might write to him upon every occasion, and
send their epistles by a safe and ready way of conveyance, without
danger of miscarrying, or lying by the way: "Let me hear from you
by prayer, <i>the prayer of faith,</i> and you shall hear from me
by the Spirit." This was the old way of intercourse with Heaven,
ever since <i>men began to call upon the name of the Lord;</i> but
Christ by his death has laid it more open, and it is still open to
us. Here is, (1.) Humility prescribed: <i>You shall ask.</i> Though
they had quitted all for Christ, they could demand nothing of him
as a debt, but must be humble supplicants, beg or starve, beg or
perish. (2.) Liberty allowed: "Ask any thing, any thing that is
good and proper for you; any thing, provided you know what you ask,
you may ask; you may ask for assistance in your work, for a mouth
and wisdom, for preservation out of the hands of your enemies, for
power to work miracles when there is occasion, for the success of
the ministry in the conversion of souls; ask to be informed,
directed, vindicated." Occasions vary, but they shall be welcome to
the throne of grace upon every occasion.</p>
<p class="indent" id="John.xv-p45">2. In what name they were to present their
petitions: <i>Ask in my name.</i> To ask in Christ's name is, (1.)
To plead his merit and intercession, and to depend upon that plea.
The Old-Testament saints had an eye to this when they prayed <i>for
the Lord's sake</i> (<scripRef id="John.xv-p45.1" osisRef="Bible:Dan.9.17" parsed="|Dan|9|17|0|0" passage="Da 9:17">Dan. ix.
17</scripRef>), and <i>for the sake of the anointed</i> (<scripRef id="John.xv-p45.2" osisRef="Bible:Ps.84.9" parsed="|Ps|84|9|0|0" passage="Ps 84:9">Ps. lxxxiv. 9</scripRef>), but Christ's mediation
is brought to a clearer light by the gospel, and so we are enabled
more expressly to <i>ask in his name.</i> When Christ dictated the
Lord's prayer, this was not inserted, because they did not then so
fully understand this matter as they did afterwards, when the
Spirit was poured out. If we ask <i>in our own name,</i> we cannot
expect to speed, for, being strangers, we have <i>no name</i> in
heaven; being sinners, we have an <i>ill name</i> there; but
Christ's is a good name, well known in heaven, and very precious.
(2.) It is to aim at his glory and to seek this as our highest end
in all our prayers.</p>
<p class="indent" id="John.xv-p46">3. What success they should have in their
prayers: "What you ask, <i>that will I do,</i>" <scripRef id="John.xv-p46.1" osisRef="Bible:John.14.13" parsed="|John|14|13|0|0" passage="Joh 14:13"><i>v.</i> 13</scripRef>. And again (<scripRef id="John.xv-p46.2" osisRef="Bible:John.14.14" parsed="|John|14|14|0|0" passage="Joh 14:14"><i>v.</i> 14</scripRef>), "<i>I will do it.</i> You may
be sure I will: not only it shall be done, I will see it done, or
give orders for the doing of it, but <i>I will do it;</i>" for he
has not only the interest of an intercessor, but the power of a
sovereign prince, who <i>sits at the right hand of God,</i> the
hand of action, and has the doing of all in the kingdom of God. By
faith in his name we may have what we will for the asking.</p>
<p class="indent" id="John.xv-p47">4. For what reason their prayers should
speed so well: <i>That the Father may be glorified in the Son.</i>
That is, (1.) This they ought to aim at, and have their eye upon,
in asking. In this all our desires and prayers should meet as in
their centre; to this they must all be directed, that God in Christ
may be honoured by our services, and in our salvation. <i>Hallowed
be thy name</i> is an answered prayer, and is put first, because,
if the heart be sincere in this, it does in a manner
<i>consecrate</i> all the other petitions. (2.) This Christ will
aim at in granting, and for the sake of this will do what they ask,
that hereby the glory of the Father in the Son may be manifested.
The wisdom, power, and goodness of God were magnified in the
Redeemer when by a power derived from him, and exerted in his name
and for his service, his apostles and ministers were enabled to do
such great things, both in the proofs of their doctrine and in the
successes of it.</p>
</div><scripCom id="John.xv-p47.1" osisRef="Bible:John.14.15-John.14.17" parsed="|John|14|15|14|17" passage="Joh 14:15-17" type="Commentary"/><div class="Commentary" id="Bible:John.14.15-John.14.17">
<h4 id="John.xv-p47.2">Christ's Consolatory
Discourse.</h4>
<p class="passage" id="John.xv-p48">15 If ye love me, keep my commandments.  
16 And I will pray the Father, and he shall give you another
Comforter, that he may abide with you for ever;   17
<i>Even</i> the Spirit of truth; whom the world cannot receive,
because it seeth him not, neither knoweth him: but ye know him; for
he dwelleth with you, and shall be in you.</p>
<p class="indent" id="John.xv-p49">Christ not only proposes such things to
them as were the matter of their comfort, but here promises to send
the Spirit, whose office it should be to be their Comforter, to
<i>impress</i> these things upon them.</p>
<p class="indent" id="John.xv-p50">I. He premises to this a memento of duty
(<scripRef id="John.xv-p50.1" osisRef="Bible:John.14.15" parsed="|John|14|15|0|0" passage="Joh 14:15"><i>v.</i> 15</scripRef>): <i>If you
love me, keep my commandments.</i> Keeping the commandments of
Christ is here put for the practice of godliness in general, and
for the faithful and diligent discharge of their office as apostles
in particular. Now observe, 1. When Christ is comforting them, he
bids them <i>keep his commandments;</i> for we must not expect
comfort but in the way of duty. The same word
(<b><i>parakaleo</i></b>) signifies both to exhort and to comfort.
2. When they were in care what they should do, now that their
Master was leaving them, and what would become of them now, he bids
them <i>keep his commandments,</i> and then nothing could come
amiss to them. In difficult times our care concerning the events of
the day should be swallowed up in a care concerning the duty of the
day. 3. When they were showing their love to Christ by their
grieving to think of his departure, and the sorrow which filled
their hearts upon the foresight of that, he bids them, if they
would show their love to him, do it, not by these weak and feminine
passions, but by their conscientious care to perform their trust,
and by a universal obedience to his commands; this is better than
sacrifice, better than tears. <i>Lovest thou me? Feed my lambs.</i>
4. When Christ has given them precious promises, of the answer of
their prayers and the coming of the Comforter, he lays down this as
a limitation of the promises, "Provided you keep my commandments,
from a principle of love to me." Christ will not be an advocate for
any but those that will be ruled and advised by him as their
counsel. Follow the conduct of the Spirit, and you shall have the
comfort of the Spirit.</p>
<p class="indent" id="John.xv-p51">II. He promises this great and unspeakable
blessing to them, <scripRef id="John.xv-p51.1" osisRef="Bible:John.14.16-John.14.17" parsed="|John|14|16|14|17" passage="Joh 14:16,17"><i>v.</i> 16,
17</scripRef>.</p>
<p class="indent" id="John.xv-p52">1. It is promised that they shall have
<i>another comforter.</i> This is the great New-Testament promise
(<scripRef id="John.xv-p52.1" osisRef="Bible:Acts.1.4" parsed="|Acts|1|4|0|0" passage="Ac 1:4">Acts i. 4</scripRef>), as that of the
Messiah was of the Old Testament; a promise adapted to the present
distress of the disciples, who were in sorrow, and needed a
comforter. Observe here,</p>
<p class="indent" id="John.xv-p53">(1.) The blessing promised: <b><i>allon
parakleton</i></b>. The word is used only here in these discourses
of Christ's, and <scripRef id="John.xv-p53.1" osisRef="Bible:1John.2.1" parsed="|1John|2|1|0|0" passage="1Jo 2:1">1 John ii.
1</scripRef>, where we translate it an <i>advocate.</i> The
Rhemists, and Dr. Hammond, are for retaining the <i>Greek</i> word
<i>Paraclete;</i> we read, <scripRef id="John.xv-p53.2" osisRef="Bible:Acts.9.31" parsed="|Acts|9|31|0|0" passage="Ac 9:31">Acts ix.
31</scripRef>, of the <b><i>paraklesis tou hagiou
pneumatos</i></b>, the <i>comfort of the Holy Ghost,</i> including
his whole office as a paraclete. [1.] You shall have another
<i>advocate.</i> The office of the Spirit was to be Christ's
advocate with them and others, to plead his cause, and take care of
his concerns, on earth; to be <i>vicarius Christi—Christ's
Vicar,</i> as one of the ancients call him; and to be their
advocate with their opposers. When Christ was with them he spoke
for them as there was occasion; but now that he is leaving them
they shall not be run down, the Spirit of the Father shall speak in
them, <scripRef id="John.xv-p53.3" osisRef="Bible:Matt.10.19-Matt.10.20" parsed="|Matt|10|19|10|20" passage="Mt 10:19,20">Matt. x. 19, 20</scripRef>.
And the cause cannot miscarry that is pleaded by such an advocate.
[2.] You shall have another <i>master</i> or <i>teacher,</i>
another <i>exhorter.</i> While they had Christ with them he excited
and exhorted them to their duty; but now that he is going he leaves
one with them that shall do this as effectually, though silently.
Jansenius thinks the most proper word to render it by is a
<i>patron,</i> one that shall both instruct and protect you. [3.]
Another <i>comforter.</i> Christ was expected as the consolation of
Israel. One of the names of the Messiah among the Jews was
<i>Menahem—the Comforter.</i> The Targum calls the days of the
Messiah <i>the years of consolation.</i> Christ comforted his
disciples when he was with them, and now that he was leaving them
in their greatest need he promises them <i>another.</i></p>
<p class="indent" id="John.xv-p54">(2.) The giver of this blessing: <i>The
Father</i> shall give him, <i>my Father</i> and <i>your Father;</i>
it includes both. The same that gave the Son to be our Saviour will
give his Spirit to be our comforter, pursuant to the same design.
The Son is said to send the Comforter (<scripRef id="John.xv-p54.1" osisRef="Bible:John.15.26" parsed="|John|15|26|0|0" passage="Joh 15:26"><i>ch.</i> xv. 26</scripRef>), but the Father is the
prime agent.</p>
<p class="indent" id="John.xv-p55">(3.) How this blessing is procured—by the
intercession of the Lord Jesus: <i>I will pray the Father.</i> He
said (<scripRef id="John.xv-p55.1" osisRef="Bible:John.14.14" parsed="|John|14|14|0|0" passage="Joh 14:14"><i>v.</i> 14</scripRef>) <i>I
will do it;</i> here he saith, <i>I will pray for it,</i> to show
not only that he is both God and man, but that he is both king and
priest. As priest he is ordained for men to make intercession, as
king he is authorized by the Father to execute judgment. When
Christ saith, <i>I will pray the Father,</i> it does not suppose
that the Father is unwilling, or must be importuned to it, but only
that the gift of the Spirit is a fruit of Christ's mediation,
purchased by his merit, and taken out by his intercession.</p>
<p class="indent" id="John.xv-p56">(4.) The continuance of this blessing:
<i>That he may abide with you for ever.</i> That is, [1.] "<i>With
you,</i> as long as you live. You shall never know the want of a
comforter, nor lament his departure, as you are now lamenting
mine." Note, It should support us under the loss of those comforts
which were designed us for a time that there are everlasting
consolations provided for us. It was not expedient that Christ
should be with them for ever, for they who were designed for public
service, must not always live a college-life; they must disperse,
and therefore a comforter that would be with them all, in all
places alike, wheresoever dispersed and howsoever distressed, was
alone fit to be with them for ever. [2.] "With your successors,
when you are gone, to the end of time; your successors in
Christianity, in the ministry." [3.] If we take <i>for ever</i> in
its utmost extent, the promise will be accomplished in those
consolations of God which will be the eternal joy of all the
saints, <i>pleasures for ever.</i></p>
<p class="indent" id="John.xv-p57">2. This comforter is the <i>Spirit of
truth, whom you know,</i> <scripRef id="John.xv-p57.1" osisRef="Bible:John.14.16-John.14.17" parsed="|John|14|16|14|17" passage="Joh 14:16,17"><i>v.</i> 16, 17</scripRef>. They might think it
impossible to have a comforter equivalent to him who is the Son of
God: "Yea," saith Christ, "you shall have the Spirit of God, who is
equal in power and glory with the Son."</p>
<p class="indent" id="John.xv-p58">(1.) The comforter promised is <i>the
Spirit,</i> one who should do his work in a spiritual way and
manner, inwardly and invisibly, by working on men's spirits.</p>
<p class="indent" id="John.xv-p59">(2.) "He is the <i>Spirit of truth.</i>" He
will be true to you, and to his undertaking for you, which he will
perform to the utmost. He will <i>teach you the truth,</i> will
enlighten your minds with the knowledge of it, will strengthen and
confirm your belief of it, and will increase your love to it. The
Gentiles by their idolatries, and the Jews by their traditions,
were led into gross errors and mistakes; but the Spirit of truth
shall not only <i>lead you into all truth,</i> but others by your
ministry. Christ is the truth, and he is the Spirit of Christ, the
Spirit that he was anointed with.</p>
<p class="indent" id="John.xv-p60">(3.) He is one <i>whom the world cannot
receive;</i> but <i>you know him. Therefore he abideth with
you.</i> [1.] The disciples of Christ are here distinguished from
the world, for they are chosen and called out of the world that
lies in wickedness; they are the children and heirs of another
world, not of this. [2.] It is the misery of those that are
invincibly devoted to the world that they <i>cannot receive</i> the
Spirit of truth. The spirit <i>of the world</i> and <i>of God</i>
are spoken of as directly contrary the one to the other (<scripRef id="John.xv-p60.1" osisRef="Bible:1Cor.2.12" parsed="|1Cor|2|12|0|0" passage="1Co 2:12">1 Cor. ii. 12</scripRef>); for where the spirit
of the world has the ascendant, the Spirit of God is excluded. Even
the <i>princes of this world,</i> though, as princes, they had
advantages of knowledge, yet, as princes of this world, they
laboured under invincible prejudices, so that they knew not <i>the
things of the Spirit of God,</i> <scripRef id="John.xv-p60.2" osisRef="Bible:1Cor.2.8" parsed="|1Cor|2|8|0|0" passage="1Co 2:8">1 Cor.
ii. 8</scripRef>. [3.] Therefore men <i>cannot receive the Spirit
of truth</i> because they <i>see him not, neither know him.</i> The
comforts of the Spirit are <i>foolishness to them,</i> as much as
ever the cross of Christ was, and the great things of the gospel,
like those of the law, are counted as a strange thing. These are
judgments far above out of their sight. Speak to the children of
this world of the operations of the Spirit, and you are as a
barbarian to them. [4.] The best knowledge of the Spirit of truth
is that which is got by experience: <i>You know him, for he
dwelleth with you.</i> Christ had dwelt with them, and by their
acquaintance with him they could not but know <i>the Spirit of
truth.</i> They had themselves been endued with the Spirit in some
measure. What enabled them to leave all to follow Christ, and to
continue with him in his temptations? What enabled them to preach
the gospel, and work miracles, but the Spirit dwelling in them? The
experiences of the saints are the explications of the promises;
paradoxes to others are axioms to them. [5.] Those that have an
experimental acquaintance with the Spirit have a comfortable
assurance of his continuance: He <i>dwelleth with you, and shall be
in you,</i> for the blessed Spirit doth not use to shift his
lodging. Those that know him know how to value him, invite him and
bid him welcome; and therefore he shall be in them, as the light in
the air, as the sap in the tree, as the soul in the body. Their
communion with him shall be intimate, and their union with him
inseparable. [6.] The gift of the Holy Ghost is a peculiar gift,
bestowed upon the disciples of Christ in a distinguishing
way—them, and not the world; it is to them <i>hidden manna,</i>
and the <i>white stone.</i> No comforts comparable to those which
make no show, make no noise. This is the favour God bears to his
chosen; it is the <i>heritage of those that fear his name.</i></p>
</div><scripCom id="John.xv-p60.3" osisRef="Bible:John.14.18-John.14.24" parsed="|John|14|18|14|24" passage="Joh 14:18-24" type="Commentary"/><div class="Commentary" id="Bible:John.14.18-John.14.24">
<h4 id="John.xv-p60.4">Christ's Consolatory
Discourse.</h4>
<p class="passage" id="John.xv-p61">18 I will not leave you comfortless: I will come
to you.   19 Yet a little while, and the world seeth me no
more; but ye see me: because I live, ye shall live also.   20
At that day ye shall know that I <i>am</i> in my Father, and ye in
me, and I in you.   21 He that hath my commandments, and
keepeth them, he it is that loveth me: and he that loveth me shall
be loved of my Father, and I will love him, and will manifest
myself to him.   22 Judas saith unto him, not Iscariot, Lord,
how is it that thou wilt manifest thyself unto us, and not unto the
world?   23 Jesus answered and said unto him, If a man love
me, he will keep my words: and my Father will love him, and we will
come unto him, and make our abode with him.   24 He that
loveth me not keepeth not my sayings: and the word which ye hear is
not mine, but the Father's which sent me.</p>
<p class="indent" id="John.xv-p62">When friends are parting, it is a common
request they make to each other, "Pray let us hear from you as
often as you can:" this Christ engaged to his disciples, that out
of sight they should not be out of mind.</p>
<p class="indent" id="John.xv-p63">I. He promises that he would continue his
care of them (<scripRef id="John.xv-p63.1" osisRef="Bible:John.14.18" parsed="|John|14|18|0|0" passage="Joh 14:18"><i>v.</i>
18</scripRef>): "<i>I will not leave you orphans,</i> or
<i>fatherless;</i> for, though I leave you, yet I leave you this
comfort, <i>I will come to you.</i>" His departure from them was
that which grieved them; but it was not so bad as they apprehended,
for it was neither total nor final. 1. Not total. "Though I leave
you without my bodily presence, yet I do not leave you without
comfort." Though children, and left <i>little,</i> yet they had
received the adoption of sons, and his Father would be their
Father, with whom those who otherwise would be fatherless find
mercy. Note, The case of true believers, though sometimes it may be
sorrowful, is never comfortless, because they are never orphans:
for God is their Father, who is an <i>everlasting Father.</i> 2.
Not final: <i>I will come to you,</i> <b><i>erchomai</i></b>—<i>I
do come;</i> that is, (1.) "I will come speedily to you at my
resurrection, I will not be long away, but will be with you again
in a little time." He had often said, <i>The third day I will rise
again.</i> (2.) "I will be coming daily to you in my Spirit;" in
the tokens of his love, and visits of his grace, he is still
coming. (3.) "I will come certainly at the end of time; surely I
will come quickly to introduce you into the joy of your Lord."
Note, The consideration of Christ's coming to us saves us from
being comfortless in his removals from us; for, if he <i>depart for
a season,</i> it is <i>that we may receive him for ever.</i> Let
this moderate our grief, <i>The Lord is at hand.</i></p>
<p class="indent" id="John.xv-p64">II. He promises that they should continue
their acquaintance with him and interest in him (<scripRef id="John.xv-p64.1" osisRef="Bible:John.14.19-John.14.20" parsed="|John|14|19|14|20" passage="Joh 14:19,20"><i>v.</i> 19, 20</scripRef>): <i>Yet a little while,
and the world sees me no more,</i> that is, Now I am no more in the
world. After his death, <i>the world saw him no more,</i> for,
though he rose to life, he never <i>showed himself to all the
people,</i> <scripRef id="John.xv-p64.2" osisRef="Bible:Acts.10.41" parsed="|Acts|10|41|0|0" passage="Ac 10:41">Acts x. 41</scripRef>. The
malignant world thought they had seen enough of him, and <i>cried,
Away with him; crucify him;</i> and so shall their doom be; they
shall see him no more. Those only that see Christ with an eye of
faith shall see him for ever. The world sees him no more till his
second coming; but his disciples have communion with him in his
absence.</p>
<p class="indent" id="John.xv-p65">1. <i>You see me,</i> and shall continue to
see me, when <i>the world sees me no more.</i> They saw him with
their bodily eyes after his resurrection, for he showed himself to
them <i>by many infallible proofs,</i> <scripRef id="John.xv-p65.1" osisRef="Bible:Acts.1.8" parsed="|Acts|1|8|0|0" passage="Ac 1:8">Acts i. 8</scripRef>. And <i>then were the disciples glad
when they saw the Lord.</i> They saw him with an eye of faith after
his ascension, sitting at God's right hand, as Lord of all; saw
that in him which the world saw not.</p>
<p class="indent" id="John.xv-p66">2. <i>Because I live, you shall live
also.</i> That which grieved them was, that their Master was dying,
and they counted upon nothing else but to die with him. No, saith
Christ, (1.) <i>I live;</i> this the great God glories in, <i>I
live,</i> saith the Lord, and Christ saith the same; not only, I
shall live, as he saith of them, but, I do live; for he has <i>life
in himself,</i> and <i>lives for evermore.</i> We are not
comfortless, while <i>we know that our Redeemer lives.</i> (2.)
Therefore <i>you shall live also.</i> Note, The life of Christians
is bound up in the life of Christ; as sure and as long as he lives,
those that by faith are united to him shall live also; they shall
live spiritually, a divine life in communion with God. This life is
hid with Christ; if the head and root live, the members and
branches live also. They shall <i>live eternally;</i> their bodies
shall rise in the virtue of Christ's resurrection; it will be well
with them in the world to come. It cannot but be well with all that
are his, <scripRef id="John.xv-p66.1" osisRef="Bible:Isa.26.19" parsed="|Isa|26|19|0|0" passage="Isa 26:19">Isa. xxvi.
19</scripRef>.</p>
<p class="indent" id="John.xv-p67">3. You shall have the assurance of this
(<scripRef id="John.xv-p67.1" osisRef="Bible:John.14.20" parsed="|John|14|20|0|0" passage="Joh 14:20"><i>v.</i> 20</scripRef>): <i>At that
day,</i> when I am glorified, when the Spirit is poured out, <i>you
shall know</i> more clearly and certainly than you do now that <i>I
am in my Father, and you in me, and I in you.</i> (1.) These
glorious mysteries will be fully known in heaven; <i>At that
day,</i> when I shall receive you to myself, you shall know
perfectly that which now you <i>see through a glass darkly.</i> Now
it appears not <i>what we shall be,</i> but then it will appear
what we were. (2.) They were more fully known after the pouring out
of the Spirit upon the apostles; at that day divine light should
shine, and their eyes should see more clearly, their knowledge
should greatly advance and increase then, would become more
extensive and more distinct, and like the blind man's at the second
touch of Christ's hand, who at first only <i>saw men as trees
walking.</i> (3.) They are known by all that receive the Spirit of
truth, to their abundant satisfaction, for in the knowledge of this
is founded their <i>fellowship with the Father</i> and <i>his Son
Jesus Christ.</i> They know, [1.] That <i>Christ is in the
Father,</i> is one with the Father, by their experience of what he
has wrought for them and in them; they find what an admirable
consent and harmony there is between Christianity and natural
religion, that that is grafted into this, and so they know that
Christ <i>is in the Father.</i> [2.] That Christ is in them;
experienced Christians know by the Spirit that Christ abides in
them, <scripRef id="John.xv-p67.2" osisRef="Bible:1John.3.24" parsed="|1John|3|24|0|0" passage="1Jo 3:24">1 John iii. 24</scripRef>. [3.]
That they are in Christ, for the relation is mutual, and equally
near on both sides, Christ in them and they in Christ, which speaks
an intimate and inseparable union; in the virtue of which it is
that <i>because he lives they shall live also.</i> Note,
<i>First,</i> Union with Christ is the life of believers; and their
relation to him, and to God through him, is their felicity.
<i>Secondly,</i> The knowledge of this union is their unspeakable
joy and satisfaction; they were now in Christ, and he in them, but
he speaks of it as a further act of grace that they should know it,
and have the comfort of it. An interest in Christ and the knowledge
of it are sometimes separated.</p>
<p class="indent" id="John.xv-p68">III. He promises that he would love them,
and manifest himself to them, <scripRef id="John.xv-p68.1" osisRef="Bible:John.14.21-John.14.24" parsed="|John|14|21|14|24" passage="Joh 14:21-24"><i>v.</i> 21-24</scripRef>. Here observe,</p>
<p class="indent" id="John.xv-p69">1. Who they are whom Christ will look upon,
and accept, as lovers of him; those that <i>have his commandments,
and keep them.</i> By this Christ shows that the kind things he
here said to his disciples were intended not for those only that
were <i>now</i> his <i>followers,</i> but for all that should
<i>believe in him through their word.</i> Here is, (1.) The duty of
those who claim the dignity of being disciples. Having Christ's
commandments, we must keep them; as Christians in name and
profession we have Christ's commandments, we have them sounding in
our ears, written before our eyes, we have the knowledge of them;
but this is not enough; would we approve ourselves Christians
indeed, we must keep them. Having them in our heads, we must keep
them in our hearts and lives. (2.) The dignity of those that do the
duty of disciples. They are looked upon by Christ to be such as
love him. Not those that have the greatest wit and know how to talk
for him, but those that <i>keep his commandments.</i> Note, The
surest evidence of our love to Christ is obedience to the laws of
Christ. Such is the love of a subject to his sovereign, a dutiful,
respectful, obediential love, a conformity to his will, and
satisfaction in his wisdom.</p>
<p class="indent" id="John.xv-p70">2. What returns he will make to them for
their love; rich returns; there is no love lost upon Christ. (1.)
They shall have the Father's love: <i>He that loveth me shall be
loved of my Father.</i> We could not love God if he did not first,
out of his good-will to us, give us his grace to love him; but
there is a love of complacency promised to those that do love God,
<scripRef id="John.xv-p70.1" osisRef="Bible:Prov.8.17" parsed="|Prov|8|17|0|0" passage="Pr 8:17">Prov. viii. 17</scripRef>. He loves
them, and lets them know that he loves them, smiles upon them, and
embraces them. God so loves the Son as to love all those that love
him. (2.) They shall have Christ's love: <i>And I will love
him,</i> as God-man, as Mediator. God will love him as a Father,
and I will love him as a brother, an elder brother. The Creator
will love him, and be the felicity of his being; the Redeemer will
love him, and be the protector of his well-being. In the nature of
God, nothing shines more brightly than this, that <i>God is
love.</i> And in the undertaking of Christ nothing appears more
glorious than this, that <i>he loved us.</i> Now both these loves
are the crown and comfort, the <i>grace and glory,</i> which shall
be to all those that <i>love the Lord Jesus Christ in
sincerity.</i> Christ was now leaving his disciples, but promises
to continue his love to them; for he not only retains a kindness
for believers, though absent, but is doing them kindness while
absent, for he bears them on his heart, and ever lives interceding
for them. (3.) They shall have the comfort of that love: <i>I will
manifest myself to him.</i> Some understand it of Christ's showing
himself alive to his disciples after his resurrection; but, being
promised to all that <i>love him and keep his commandments,</i> it
must be construed so as to extend to them. There is a spiritual
manifestation of Christ and his love made to all believers. When he
enlightens their minds to know his love, and the dimensions of it
(<scripRef id="John.xv-p70.2" osisRef="Bible:Eph.3.18-Eph.3.19" parsed="|Eph|3|18|3|19" passage="Eph 3:18,19">Eph. iii. 18, 19</scripRef>),
enlivens their graces, and draws them into exercise, and thus
enlarges their comforts in himself—when he clears up the evidences
of their interest in him, and gives them tokens of his love,
experience of his tenderness, and earnests of his kingdom and
glory,—then he manifests himself to them; and Christ is manifested
to none but those to whom he is pleased to manifest himself.</p>
<p class="indent" id="John.xv-p71">3. What occurred upon Christ's making this
promise.</p>
<p class="indent" id="John.xv-p72">(1.) One of the disciples expresses his
wonder and surprise at it, <scripRef id="John.xv-p72.1" osisRef="Bible:John.14.22" parsed="|John|14|22|0|0" passage="Joh 14:22"><i>v.</i>
22</scripRef>. Observe, [1.] Who it was that said this—<i>Judas,
not Iscariot.</i> Judah, or Judas, was a famous name; the most
famous tribe in Israel was that of Judah; two of Christ's disciples
were of that name: one of them was the traitor, the other was the
brother of James (<scripRef id="John.xv-p72.2" osisRef="Bible:Luke.6.16" parsed="|Luke|6|16|0|0" passage="Lu 6:16">Luke vi.
16</scripRef>), one of those that were akin to Christ, <scripRef id="John.xv-p72.3" osisRef="Bible:Matt.13.55" parsed="|Matt|13|55|0|0" passage="Mt 13:55">Matt. xiii. 55</scripRef>. He is called
<i>Lebbeus</i> and <i>Thaddeus,</i> was the penman of the last of
the epistles, which in our translation, for distinction's sake, we
call <i>the epistle of Jude.</i> This was he that spoke here.
Observe, <i>First,</i> There was a very good man, and a very bad
man, called by the same name; for names commend us not to God, nor
do they make men worse. Judas the apostle was never the worse, nor
Judas the apostate ever the better, for being namesakes. But,
<i>Secondly,</i> The evangelist carefully distinguishes between
them; when he speaks of this pious Judas, he adds, <i>not
Iscariot.</i> Take heed of mistaking; let us not confound the
precious and the vile. [2.] What he said—<i>Lord how is it?</i>
which intimates either, <i>First,</i> the weakness of his
understanding. So some take it. He expected the temporal kingdom of
the Messiah, that it should appear in external pomp and power, such
as all the world would wonder after. "How, then," thinks he,
"should it be confined to us only?" <b><i>ti
gegonen</i></b>—"<i>what is the matter</i> now, that thou wilt not
show thyself openly as is expected, that <i>the Gentiles may come
to thy light, and kings to the brightness of thy rising?</i>" Note,
We create difficulties to ourselves by mistaking the nature of
Christ's kingdom, as if it were of this world. Or, <i>Secondly,</i>
as expressing the strength of his affections, and the humble and
thankful sense he had of Christ's distinguishing favours to them:
<i>Lord, how is it?</i> He is amazed at the condescensions of
divine grace, as David, <scripRef id="John.xv-p72.4" osisRef="Bible:2Sam.7.18" parsed="|2Sam|7|18|0|0" passage="2Sa 7:18">2 Sam. vii.
18</scripRef>. What is there in us to deserve so great a favour?
Note, 1. Christ's manifesting himself to his disciples is done in a
distinguishing way-to them, and <i>not to the world</i> that
<i>sits in darkness;</i> to the <i>base,</i> and not to the
<i>mighty</i> and <i>noble;</i> to <i>babes,</i> and not to the
<i>wise</i> and <i>prudent.</i> Distinguishing favours are very
obliging; considering who are passed by, and who are pitched upon.
2. It is justly <i>marvellous in our eyes;</i> for it is
unaccountable, and must be resolved into free and sovereign grace.
<i>Even so, Father, because it seemed good unto thee.</i></p>
<p class="indent" id="John.xv-p73">(2.) Christ, in answer hereto, explains and
confirms what he had said, <scripRef id="John.xv-p73.1" osisRef="Bible:John.14.23-John.14.24" parsed="|John|14|23|14|24" passage="Joh 14:23,24"><i>v.</i> 23, 24</scripRef>. He overlooks what
infirmity there was in what Judas spoke, and goes on with his
comforts.</p>
<p class="indent" id="John.xv-p74">[1.] He further explains the condition of
the promise, which was loving him, and keeping his commandments.
And, as to this, he shows what an inseparable connection there is
between love and obedience; love is the root, obedience is the
fruit. <i>First,</i> Where a sincere love to Christ is in the
heart, there will be obedience: "<i>If a man love me</i> indeed,
that love will be such a commanding constraining principle in him,
that, no question, he will <i>keep my words.</i>" Where there is
true love to Christ there is a value for his favour, a veneration
for his authority, and an entire surrender of the whole man to his
direction and government. Where love is, duty follows of course, is
easy and natural, and flows from a principle of gratitude.
<i>Secondly,</i> On the other hand, where there is no true love to
Christ there will be no care to obey him: <i>He that loveth me not
keepeth not my sayings,</i> <scripRef id="John.xv-p74.1" osisRef="Bible:John.14.24" parsed="|John|14|24|0|0" passage="Joh 14:24"><i>v.</i>
24</scripRef>. This comes in here as a discovery of those that
<i>do not love Christ;</i> whatever they pretend, certainly those
do not love him that believe not his truths, and obey not his laws,
to whom Christ's sayings are but as idle tales, which he heeds not,
or hard sayings, which he likes not. It is also a reason why Christ
will not manifest himself to the world that doth not <i>love
him,</i> because they put this affront upon him, not to <i>keep his
sayings;</i> why should Christ be familiar with those that will be
strange to him?</p>
<p class="indent" id="John.xv-p75">[2.] He further explains the promise
(<scripRef id="John.xv-p75.1" osisRef="Bible:John.14.23" parsed="|John|14|23|0|0" passage="Joh 14:23"><i>v.</i> 23</scripRef>): <i>If a
man thus love me, I will manifest myself to him. First, My Father
will love him;</i> this he had said before (<scripRef id="John.xv-p75.2" osisRef="Bible:John.14.21" parsed="|John|14|21|0|0" passage="Joh 14:21"><i>v.</i> 21</scripRef>), and here repeats it for the
confirming of our faith; because it is hard to imagine that the
great god should make those the objects of his love that had made
themselves <i>vessels of his wrath.</i> Jude wondered that Christ
should <i>manifest himself to them;</i> but this answers it, "If my
Father love you, why should not I be free with you?" <i>Secondly,
We will come unto him, and make our abode with him.</i> This
explains the meaning of Christ's manifesting himself to him, and
magnifies the favour. 1. Not only,<i>I will,</i> but, <i>We will, I
and the Father,</i> who, in this, <i>are one.</i> See <scripRef id="John.xv-p75.3" osisRef="Bible:John.14.9" parsed="|John|14|9|0|0" passage="Joh 14:9"><i>v.</i> 9</scripRef>. The light and love of
God are communicated to man in the light and love of the Redeemer,
so that wherever Christ is formed the image of God is stamped. 2.
Not only, "<i>I will show myself to him</i> at a distance," but,
"<i>We will come to him,</i> to be near him, to be with him," such
are the powerful influences of divine graces and comforts upon the
souls of those that love Christ in sincerity. 3. Not only, "I will
give him a transient view of me, or make him a short and running
visit," but, <i>We will take up our abode with him</i> which
denotes complacency in him and constancy to him. God will not only
love obedient believers, but he will take a pleasure in loving
them, will rest in love to them, <scripRef id="John.xv-p75.4" osisRef="Bible:Zeph.3.17" parsed="|Zeph|3|17|0|0" passage="Zep 3:17">Zeph.
iii. 17</scripRef>. He will be with them as at his home.</p>
<p class="indent" id="John.xv-p76">[3.] He gives a good reason both to bind us
to observe the condition and encourage us to depend upon the
promise. <i>The word which you hear is not mine, but his that sent
me,</i> <scripRef id="John.xv-p76.1" osisRef="Bible:John.14.24" parsed="|John|14|24|0|0" passage="Joh 14:24"><i>v.</i> 24</scripRef>. To
this purport he had often spoken (<scripRef id="John.xv-p76.2" osisRef="Bible:John.7.16 Bible:John.8.28 Bible:John.12.44" parsed="|John|7|16|0|0;|John|8|28|0|0;|John|12|44|0|0" passage="Joh 7:16,8:28,12:44"><i>ch.</i> vii. 16; viii. 28; xii.
44</scripRef>), and here it comes in very pertinently.
<i>First,</i> the stress of duty is laid upon the precept of Christ
as our rule, and justly, for that word of Christ which we are to
keep is the Father's word, and his will the Father's will.
<i>Secondly,</i> The stress of our comfort is laid upon the promise
of Christ. But forasmuch as, in dependence upon that promise, we
must deny ourselves, and take up our cross, and quit all, it
concerns us to enquire whether the security be sufficient for us to
venture our all upon; and this satisfies us that it is, that the
promise is not Christ's bare word, but the Father's which sent him,
which therefore we may rely upon.</p>
</div><scripCom id="John.xv-p76.3" osisRef="Bible:John.14.25-John.14.27" parsed="|John|14|25|14|27" passage="Joh 14:25-27" type="Commentary"/><div class="Commentary" id="Bible:John.14.25-John.14.27">
<h4 id="John.xv-p76.4">Christ's Consolatory
Discourse.</h4>
<p class="passage" id="John.xv-p77">25 These things have I spoken unto you, being
<i>yet</i> present with you.   26 But the Comforter, <i>which
is</i> the Holy Ghost, whom the Father will send in my name, he
shall teach you all things, and bring all things to your
remembrance, whatsoever I have said unto you.   27 Peace I
leave with you, my peace I give unto you: not as the world giveth,
give I unto you. Let not your heart be troubled, neither let it be
afraid.</p>
<p class="indent" id="John.xv-p78">Two things Christ here comforts his
disciples with:—</p>
<p class="indent" id="John.xv-p79">I. That they should be under the tuition of
his Spirit, <scripRef id="John.xv-p79.1" osisRef="Bible:John.14.25-John.14.26" parsed="|John|14|25|14|26" passage="Joh 14:25,26"><i>v.</i> 25,
26</scripRef>, where we may observe,</p>
<p class="indent" id="John.xv-p80">1. The reflection Christ would have them
make upon the instructions he had given them: <i>These things have
I spoken unto you</i> (referring to all the good lessons he had
taught them, since they entered themselves into his school),
<i>being yet present with you.</i> This intimates, (1.) That what
he had said he did not retract nor unsay, but ratify it, or stand
to it. What he had spoken he had spoken, and would abide by it.
(2.) That he had improved the opportunity of his bodily presence
with them to the utmost: "As long as I have been yet present with
them, you know I have lost no time." Note, When our teachers are
about to be removed from us we should call to mind what they have
spoken, <i>being yet present with us.</i></p>
<p class="indent" id="John.xv-p81">2. The encouragement given them to expect
another teacher, and that Christ would find out a way of speaking
to them after his departure from them, <scripRef id="John.xv-p81.1" osisRef="Bible:John.14.26" parsed="|John|14|26|0|0" passage="Joh 14:26"><i>v.</i> 26</scripRef>. He had told them before that
the Father would give them this other comforter (<scripRef id="John.xv-p81.2" osisRef="Bible:John.14.16" parsed="|John|14|16|0|0" passage="Joh 14:16"><i>v.</i> 16</scripRef>), and here he returns to speak
of it again; for as the promise of the Messiah had been, so the
promise of the Spirit now was, the consolation of Israel. Two
things he here tells them further concerning the sending of the
Holy Ghost:—</p>
<p class="indent" id="John.xv-p82">(1.) On whose account he should be sent:
"The Father will send him <i>in my name;</i> that is, for <i>my
sake,</i> at my special instance and request:" or, "as my agent and
representative." He came in his Father's name, as his ambassador:
the Spirit comes in his name, as resident in his absence, to carry
on his undertaking, and to ripen things for his second coming.
Hence he is called <i>the Spirit of Christ,</i> for he pleads his
cause, and does his work.</p>
<p class="indent" id="John.xv-p83">(2.) On what errand he should be sent; two
things he shall do:—[1.] <i>He shall teach you all things,</i> as
a Spirit of wisdom and revelation Christ was a teacher to his
disciples; if he leave them now that they have made so little
proficiency, what will become of them? Why, the Spirit shall teach
them, shall be their standing tutor. He shall teach them all things
necessary for them either to learn themselves, or to teach others.
For those that would teach the things of God must first themselves
be taught of God; this is the Spirit's work. See <scripRef id="John.xv-p83.1" osisRef="Bible:Isa.59.21" parsed="|Isa|59|21|0|0" passage="Isa 59:21">Isa. lix. 21</scripRef>. [2.] <i>He shall bring all
things to your remembrance whatsoever I have said unto you.</i>
Many a good lesson Christ had taught them, which they had
forgotten, and which would be to seek when they had occasion for
it. Many things they did not retain the remembrance of, because
they did not rightly understand the meaning of them. The Spirit
shall not teach them a new gospel, but bring to their minds that
which they had been taught, by leading them into the understanding
of it. The apostles were all of them to preach, and some of them to
write, the things that Jesus did and taught, to transmit them to
distant nations and future ages; now, if they had been left to
themselves herein, some needful things might have been forgotten,
others misrepresented, through the treachery of their memories;
therefore the Spirit is promised to enable them truly to relate and
record what Christ said unto them. And to all the saints the Spirit
of grace is given to be a remembrancer, and to him by faith and
prayer we should commit the keeping of what we hear and know.</p>
<p class="indent" id="John.xv-p84">II. That they should be under the influence
of his peace (<scripRef id="John.xv-p84.1" osisRef="Bible:John.14.27" parsed="|John|14|27|0|0" passage="Joh 14:27"><i>v.</i>
27</scripRef>): <i>Peace I leave with you.</i> When Christ was
about to leave the world he <i>made his will.</i> His soul he
committed to his Father; his body he bequeathed to Joseph, to be
decently interred; his clothes fell to the soldiers; his mother he
left to the care of John: but what should he leave to his poor
disciples, that had left all for him? Silver and gold he had none;
but he left them that which was infinitely better, <i>his
peace.</i> <i>"I leave you,</i> but I leave <i>my peace</i> with
you. I not only give you a title to it, but put you in possession
of it." He did not part in anger, but in love; for this was his
farewell, <i>Peace I leave with you,</i> as a dying father leaves
portions to his children; and this is a <i>worthy portion.</i>
Observe,</p>
<p class="indent" id="John.xv-p85">1. The legacy that is here bequeathed
<i>Peace, my peace.</i> Peace is put for all good, and Christ has
left us all needful good, all that is really and truly good, as all
the purchased promised good. Peace is put for reconciliation and
love; the peace bequeathed is peace with God, peace with one
another; peace <i>in our own bosoms</i> seems to be especially
meant; a tranquillity of mind arising from a sense of our
justification before God. It is the counterpart of our pardons, and
the composure of our minds. This Christ calls <i>his</i> peace, for
he is himself our peace, <scripRef id="John.xv-p85.1" osisRef="Bible:Eph.2.14" parsed="|Eph|2|14|0|0" passage="Eph 2:14">Eph. ii.
14</scripRef>. It is the peace he purchased for us and preached to
us, and on which the angels congratulated men at his birth,
<scripRef id="John.xv-p85.2" osisRef="Bible:Luke.2.14" parsed="|Luke|2|14|0|0" passage="Lu 2:14">Luke ii. 14</scripRef>.</p>
<p class="indent" id="John.xv-p86">2. To whom this legacy is bequeathed: "To
you, my disciples and followers, that will be exposed to trouble,
and have need of peace; to you that are the sons of peace, and are
qualified to receive it." This legacy was left to them as the
representatives of the church, to them and their successors, to
them and all true Christians in all ages.</p>
<p class="indent" id="John.xv-p87">3. In what manner it is left: <i>Not as the
world giveth, give I unto you.</i> That is, (1.) "I do not
compliment you with <i>Peace be unto you;</i> no, it is not a mere
formality, but a real blessing." (2.) "The peace I give is of such
a nature that the smiles of the world cannot give it, nor the
frowns of the world take it away." Or, (3.) "The gifts I give to
you are not such as this world gives to its children and votaries,
to whom it is kind." The world's gifts concern only the body and
time; Christ's gifts enrich the soul for eternity: the world gives
lying vanities, and that which will cheat us; Christ gives
substantial blessings, which will never fail us: the world gives
and takes; Christ gives a good part that shall <i>never be taken
away.</i> (4.) The peace which Christ gives is infinitely more
valuable than that which the world gives. The world's peace begins
in ignorance, consists with sin, and ends in endless troubles;
Christ's peace begins in grace, consists with no allowed sin, and
ends at length in everlasting peace. As is the difference between a
killing lethargy and a reviving refreshing sleep, such is the
difference between Christ's peace and the world's.</p>
<p class="indent" id="John.xv-p88">4. What use they should make of it: <i>Let
not your heart be troubled,</i> for any evils past or present,
<i>neither let it be afraid</i> of any evil to come. Note, Those
that are interested in the covenant of grace, and entitled to the
peace which Christ gives, ought not to yield to overwhelming griefs
and fears. This comes in here as the conclusion of the whole
matter; he had said (<scripRef id="John.xv-p88.1" osisRef="Bible:John.14.1" parsed="|John|14|1|0|0" passage="Joh 14:1"><i>v.</i>
1</scripRef>), <i>Let not your heart be troubled,</i> and here he
repeats it as that for which he had now given sufficient
reason.</p>
</div><scripCom id="John.xv-p88.2" osisRef="Bible:John.14.28-John.14.31" parsed="|John|14|28|14|31" passage="Joh 14:28-31" type="Commentary"/><div class="Commentary" id="Bible:John.14.28-John.14.31">
<h4 id="John.xv-p88.3">Christ's Consolatory
Discourse.</h4>
<p class="passage" id="John.xv-p89">28 Ye have heard how I said unto you, I go away,
and come <i>again</i> unto you. If ye loved me, ye would rejoice,
because I said, I go unto the Father: for my Father is greater than
I.   29 And now I have told you before it come to pass, that,
when it is come to pass, ye might believe.   30 Hereafter I
will not talk much with you: for the prince of this world cometh,
and hath nothing in me.   31 But that the world may know that
I love the Father; and as the Father gave me commandment, even so I
do. Arise, let us go hence.</p>
<p class="indent" id="John.xv-p90">Christ here gives his disciples another
reason why their hearts should not be troubled for his going away;
and that is, because his heart was not. And here he tells them what
it was that enabled him to endure the cross and despise the shame,
that they might <i>look unto him,</i> and <i>run with patience.</i>
He comforted himself,</p>
<p class="indent" id="John.xv-p91">I. That, though he went away, he should
<i>come again: "You have heard how I have said,</i> and now I say
it again, <i>I go away, and come again.</i>" Note, What we have
heard of the doctrine of Christ, especially concerning his second
coming, we have need to be told again and again. When we are under
the power of any transport of passion, grief, or fear, or care, we
forget that Christ will come again. See <scripRef id="John.xv-p91.1" osisRef="Bible:Phil.4.5" parsed="|Phil|4|5|0|0" passage="Php 4:5">Phil. iv. 5</scripRef>. Christ encouraged himself with
<i>this,</i> in his sufferings and death, that he should <i>come
again,</i> and the same should comfort us in our departure at
death; we go away to come again; the leave we take of our friends
at that parting is only a good night, not a final farewell. See
<scripRef id="John.xv-p91.2" osisRef="Bible:1Thess.4.13-1Thess.4.14" parsed="|1Thess|4|13|4|14" passage="1Th 4:13,14">1 Thess. iv. 13, 14</scripRef>.</p>
<p class="indent" id="John.xv-p92">II. That he <i>went to his Father: "If you
loved me,</i> as by your sorrow you say you do, <i>you would
rejoice</i> instead of mourning, because, though I leave you, yet I
said, <i>I go unto the Father,</i> not only mine, but yours, which
will be my advancement and your advantage; for <i>my Father is
greater than I.</i>" Observe here, 1. It is matter of joy to
Christ's disciples that he is gone to the Father, to take
possession for orphans, and make intercession for transgressors.
His departure had a bright side as well as a dark side. Therefore
he sent this message after his resurrection (<scripRef id="John.xv-p92.1" osisRef="Bible:John.20.17" parsed="|John|20|17|0|0" passage="Joh 20:17"><i>ch.</i> xx. 17</scripRef>), <i>I ascend to my Father
and your Father,</i> as most comfortable. 2. The reason of this is,
because <i>the Father is greater than he,</i> which, if it be a
proper proof of that for which it is alleged (as no doubt it is),
must be understood thus, that his state with his Father would be
much more excellent and glorious than his present state; his
returning to his Father (so Dr. Hammond) would be the advancing of
him to a much higher condition than that which he was now in. Or
thus, His going to the Father himself, and bringing all his
followers to him there, was the ultimate end of his undertaking,
and therefore greater than the means. Thus Christ raises the
thoughts and expectations of his disciples to something greater
than that in which now they thought all their happiness bound up.
The kingdom of the Father, wherein he shall be all in all, will be
greater than the mediatorial kingdom. 3. The disciples of Christ
should show that they love him by their rejoicing in the glories of
his exaltation, rather than by lamenting the sorrows of his
humiliation, and rejoicing that he is gone to his Father, where he
would be, and where we shall be shortly with him. Many that love
Christ, let their love run out in a wrong channel; they think if
they love him they must be continually in pain because of him;
whereas those that love him should <i>dwell at ease</i> in him,
should <i>rejoice in Christ Jesus.</i></p>
<p class="indent" id="John.xv-p93">III. That his going away, compared with the
prophecies which went before of it, would be a means of confirming
the faith of his disciples (<scripRef id="John.xv-p93.1" osisRef="Bible:John.14.29" parsed="|John|14|29|0|0" passage="Joh 14:29"><i>v.</i>
29</scripRef>): "<i>I have told you before it come to pass</i> that
I must die and rise again, and ascend to the Father, and send the
Comforter, <i>that, when it is come to pass, you might
believe.</i>" See this reason, <scripRef id="John.xv-p93.2" osisRef="Bible:John.13.19 Bible:John.16.4" parsed="|John|13|19|0|0;|John|16|4|0|0" passage="Joh 13:19,16:4"><i>ch.</i> xiii. 19; xvi. 4</scripRef>. Christ
told his disciples of his death, though he knew it would both
puzzle them and grieve them, because it would afterwards redound to
the confirmation of their faith in two things:—1. That he who
foretold these things had a divine prescience, and knew beforehand
what day would bring forth. When St. Paul was going to Jerusalem,
he <i>knew not the things that did abide him there,</i> but Christ
did. 2. That the things foretold were according to the divine
purpose and designation, not sudden resolves, but the counterparts
of an eternal counsel. Let them therefore not be troubled at that
which would be for the confirmation of their faith, and so would
redound to their real benefit; for the <i>trial of our faith</i> is
very precious, though it cost us present <i>heaviness, through
manifold temptations,</i> <scripRef id="John.xv-p93.3" osisRef="Bible:1Pet.1.6" parsed="|1Pet|1|6|0|0" passage="1Pe 1:6">1 Pet. i.
6</scripRef>.</p>
<p class="indent" id="John.xv-p94">IV. That he was sure of a victory over
Satan, with whom he knew he was to have a struggle in his departure
(<scripRef id="John.xv-p94.1" osisRef="Bible:John.14.30" parsed="|John|14|30|0|0" passage="Joh 14:30"><i>v.</i> 30</scripRef>):
"<i>Henceforth I will not talk much with you,</i> having not much
to say, but what may be adjourned to the pouring out of the
Spirit." He had a great deal of good talk with them after this
(<scripRef id="John.xv-p94.2" osisRef="Bible:John.15.1-John.16.33" parsed="|John|15|1|16|33" passage="Joh 15:1-16:33"><i>ch.</i> xv. and
xvi.</scripRef>), but, in comparison with what he had said, it was
not much. His time was now short, and he therefore spoke largely to
them now, because the opportunity would soon be over. Note, We
should always endeavour to talk to the purpose, because perhaps we
may not have time to talk much. We know not how soon our breath may
be stopped, and therefore should be always breathing something that
is good. When we come to be sick and die, perhaps we may not be
capable of talking much to those about us; and therefore what good
counsel we have to give them, let us give it while we are in
health. One reason why he would not talk much with them was because
he had now other work to apply himself to: <i>The prince of this
world comes.</i> He called the devil the <i>prince of this
world,</i> <scripRef id="John.xv-p94.3" osisRef="Bible:John.12.31" parsed="|John|12|31|0|0" passage="Joh 12:31"><i>ch.</i> xii.
31</scripRef>. The disciples dreamed of their Master being the
prince of this world, and they worldly princes under him. But
Christ tells them that the <i>prince of this world</i> was his
enemy, and so were the <i>princes of this world,</i> that were
actuated and ruled by him, <scripRef id="John.xv-p94.4" osisRef="Bible:1Cor.2.8" parsed="|1Cor|2|8|0|0" passage="1Co 2:8">1 Cor. ii.
8</scripRef>. But <i>he has nothing in me.</i> Observe here, 1. The
prospect Christ had of an approaching conflict, not only with men,
but with the powers of darkness. The devil had set upon him with
his temptations (<scripRef id="John.xv-p94.5" osisRef="Bible:Matt.4.1-Matt.4.11" parsed="|Matt|4|1|4|11" passage="Mt 4:1-11">Matt.
iv.</scripRef>), had offered him the <i>kingdoms of this world,</i>
if he would hold them as tributary to him, with an eye to which
Christ calls him, in disdain, <i>the prince of this world. Then the
devil departed from him for a season;</i> "But now," says Christ,
"I see him rallying again, preparing to make a furious onset, and
so to gain by terrors that which he could not gain by allurements;"
to frighten from his undertaking, when he could not entice from it.
Note, The foresight of a temptation gives us great advantage in our
resistance of it; for, being fore-warned, we should be fore-armed.
While we are here, we may see Satan continually coming against us,
and ought therefore to be always upon our guard. 2. The assurance
he had of good success in the conflict: <i>He hath nothing in
me,</i> <b><i>ouk echei ouden</i></b>—<i>He hath nothing at
all.</i> (1.) There was no guilt in Christ to give authority to
<i>the prince of this world</i> in his terrors. The devil is said
to have <i>the power of death</i> (<scripRef id="John.xv-p94.6" osisRef="Bible:Heb.2.14" parsed="|Heb|2|14|0|0" passage="Heb 2:14">Heb. ii. 14</scripRef>); the Jews called him <i>the
angel of death,</i> as an executioner. Now Christ having done no
evil, Satan had no legal power against him, and therefore, though
he prevailed to crucify him, he could not prevail to terrify him;
though he hurried him to death, yet not to despair. When Satan
comes to disquiet us, he has something in us to perplex us with,
for we have all sinned; but, when he would disturb Christ, he found
no occasion against him. (2.) There was no corruption in Christ, to
give advantage to <i>the prince of this world</i> in his
temptations. He could not crush his undertaking by drawing him to
sin, because there was nothing sinful in him, nothing irregular for
his temptations to fasten upon, no tinder for him to strike fire
into; such was the spotless purity of his nature that he was above
the possibility of sinning. The more Satan's interest in us is
crushed and decays, the more comfortably may we expect sufferings
and death.</p>
<p class="indent" id="John.xv-p95">V. That his departure was in compliance
with, and obedience to, his Father. Satan could not force his life
from him, and yet he would die: <i>that the world may know that I
love the Father,</i> <scripRef id="John.xv-p95.1" osisRef="Bible:John.14.31" parsed="|John|14|31|0|0" passage="Joh 14:31"><i>v.</i>
31</scripRef>. We may take this,</p>
<p class="indent" id="John.xv-p96">1. As confirming what he had often said,
that his undertaking, as Mediator, was a demonstration to the
world, (1.) Of his compliance with the Father; hereby it appeared
that he loved the Father. As it was an evidence of his love to man
that he died for his salvation, so it was of his love to God that
he died for his glory and the accomplishing of his purposes. Let
the world know that between the Father and the Son there is not
love lost. <i>As the Father loved the Son, and gave all things into
his hands;</i> so <i>the Son loved the Father,</i> and <i>gave his
spirit into his hand.</i> (2.) Of his obedience to his Father:
"<i>As the Father gave me commandment, even so I</i> did—did the
thing commanded me in the manner commanded." Note, The best
evidence of our love to the Father is our doing as he hath given us
commandment. As Christ loved the Father, and obeyed him, <i>even to
the death,</i> so we must love Christ, and obey him. Christ's eye
to the Father's commandment, obliging him to suffer and die, bore
him up with cheerfulness, and overcame the reluctancies of nature;
this took off the offence of the cross, that what he did was by
order from the Father. The command of God is sufficient to bear us
out in that which is most disputed by others, and therefore should
be sufficient to bear us up in that which is most difficult to
ourselves: <i>This is the will of him</i> that made me, <i>that
sent me.</i></p>
<p class="indent" id="John.xv-p97">2. As concluding what he had now said;
having brought it to this, here he leaves it: <i>that the world may
know that I love the Father.</i> You shall see how cheerfully I can
meet the appointed cross: "<i>Arise, let us go hence</i> to the
garden;" so some; or, to <i>Jerusalem.</i> When we talk of troubles
at a distance, it is easy to say, <i>Lord, I will follow thee
whithersoever thou goest;</i> but when it comes to the pinch, when
an unavoidable cross lies in the way of duty, then to say,
"<i>Arise, let us go</i> to meet it," instead of going out of our
way to miss it, this lets <i>the world know that we love the
Father.</i> If this discourse was at the close of the
passover-supper, it should seem that at these words he arose from
the table, and retired into the drawing-room, where he might the
more freely carry on the discourse with his disciples in the
following chapters, and pray with them. Dr. Goodwin's remark upon
this is, that Christ mentioning the great motive of his sufferings,
his Father's commandment, was in all haste to go forth to suffer
and die, was afraid of slipping the time of Judas's meeting him:
<i>Arise,</i> says he, <i>let us go hence</i> but he looks upon the
glass, as it were, sees it not quite out, and therefore sits down
again, and preaches another sermon. Now, (1.) In these words he
gives his disciples an encouragement to follow him. He does not
say, <i>I must go;</i> but, <i>Let us go.</i> He calls them out to
no hardships but what he himself goes before them in as their
leader. They had promised they would not desert him: "Come," says
he, "<i>let us go</i> then; let us see how you will make the words
good." (2.) He gives them an example, teaching them at all times,
especially in suffering times, to sit loose to all things here
below, and often to think and speak of leaving them. Though we sit
easy, and in the midst of the delights of an agreeable
conversation, yet we must not think of being here always: <i>Arise,
let us go hence.</i> If it was at the close of the paschal and
eucharistical supper, it teaches us that the solemnities of our
communion with God are not to be constant in this world. When we
sit down under Christ's shadow with delight, and say, <i>It is good
to be here;</i> yet we must think of rising and going hence; going
down from the mount.</p>
</div></div2>