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John Chapter
Fourteen
John 14
The Lord now begins to discourse with them in view of His
departure. He was going where they could not come. To human sight they would be
left alone upon the earth. It is to the sense of this apparently desolate
condition that the Lord addresses Himself
shewing them that He was an object
for faith
even as God was. In doing this
He opens to them the whole truth
with respect to their condition. His work is not the subject treated of
but
their position by virtue of that work. His Person should have been for them the
key to that position
and would be so now: the Holy Ghost
the Comforter
who
should come
would be the power by which they should enjoy it
and indeed more
yet.
To Peter's question
"Whither goest thou?" the Lord replies.
Only when the desire of the flesh seeks to enter into the path on which Jesus
was then entering
the Lord could but say that the strength of the flesh was
unavailing there; for
in fact
he proposed to follow Christ in death. Poor
Peter!
But when the Lord has written the sentence of death upon
the flesh for us
by revealing its impotency
He can then (chap. 14) reveal
that which is beyond it for faith; and that which belongs to us through His
death throws its light back
and teaches who He was
even when on earth
and
always
before the world was. He did but return to the place from which He
came. But He begins with His disciples where they were
and meets the need of
their hearts by explaining to them in what manner-better
in a certain sense
than
by following Him here below-they should be with Him when absent where He would
be. They did not see God corporeally present with them: to enjoy His presence
they believed in Him; It was to be the same thing with regard to Jesus. They
were to believe in Him. He did not forsake them in going away
as though there
were only room for Himself in His Father's house. (He alludes to the temple as
a figure.) There was room for them all. The going thither
observe
was still
His thought-He is not here as the Messiah. We see Him in the relationships in
which He stood according to the eternal truths of God. He had always His
departure in view: had there been no room for them
He would have told them so.
Their place was with Him. But He was going to prepare a place for them. Without
presenting redemption there
and presenting Himself as the new man according to
the power of that redemption
there was no place prepared in heaven. He enters
it in the power of that life which should bring them in also. But they should not
go alone to rejoin Him
nor would He rejoin them down here. Heaven
not earth
was in question. Nor would He simply send others for them; but as those He
dearly valued
He would come for them Himself
and receive them unto Himself
that where He was
there should they be also. He would come from the Father's
throne: there
of course
they cannot sit; but He will receive them there
where He shall be in glory before the Father. They should be with Him-a far
more excellent position than His remaining with them here below
even as
Messiah in glory on the earth.
Now
also
having said where He was going
that is
to
His Father (and speaking according to the effect of His death for them)
He
tells them that they knew whither He was going
and the way. For He was going
to the Father
and they had seen the Father in seeing Him; and thus
having
seen the Father in Him
they knew the way; for in coming to Him
they came to
the Father
who was in Him as He was in the Father. He was
then
Himself the
way. Therefore He reproaches Philip with not having known Him. He had been long
with them
as the revelation in His own Person of the Father; and they ought to
have known Him
and to have seen that He was in the Father
and the Father in
Him
and thus have known where He was going
for it was to the Father. He had
declared the name of the Father; and if they were unable to see the Father in
Him
or to be convinced of it by His words
they ought to have known it by His
works; for the Father who dwelt in Him-He it was who did the works. This
depended on His own Person
being still in the world; but a striking proof was
connected with His departure. After He was gone
they would do even greater
works than He did
because they should act in connection with His greater
nearness to the Father. This was requisite to His glory. It was even unlimited.
He placed them in immediate connection with the Father by the power of His work
and of His name; and whatsoever they should ask the Father in His name
Christ
Himself would do it for them. Their request should be heard and granted by the
Father-shewing what nearness He had acquired for them; and He (Christ) would do
all they should ask. For the power of the Son was not
and could not be
wanting to the Father's will: there was no limit to His power.
But this led to another subject. If they loved Him
it
was to be shewn
not in regrets
but in keeping His commandments. They were to
walk in obedience. This characterises discipleship up to the present time. Love
desires to be with Him
but shews itself by obeying His commands; for Christ
also has a right to command. On the other hand He would seek their good on
high
and another blessing should be granted them; namely
the Holy Ghost
Himself
who should never leave them
as Christ was about to do. The world
could not receive Him. Christ
the Son
had been shewn to the eyes of the
world
and ought to have been received by it. The Holy Ghost would act
being
invisible; for by the rejection of Christ
it was all over with the world in
its natural and creature relationships with God. But the Holy Ghost should be
known by the disciples; for He should not only remain with them
as Christ
could not
but be in them
not with them as He was. The Holy Ghost would not be
seen then or known by the world.
Until now
in His discourse
He had led His disciples to follow Him
(in spirit) on high
through the knowledge which acquaintance with His Person
(in which the Father was revealed) gave them of whither He was going
and of
the way. He was Himself the way
as we have seen. He was the truth itself
in
the revelation (and the perfect revelation) of God and of the soul's
relationship to Him; and
indeed
of the real condition and character of all
things
by bringing out the perfect light of God in His own Person who revealed
Him. He was the life
in which God and the truth could thus be known. Men came
by Him; they found the Father revealed in Him; and they possessed in Him that
which enabled them to enjoy
and in the reception of which they came in fact
to
the Father.
But
now
it is not what is objective which He presents;
not the Father in Him (which they ought to have known) and He in the Father
when here below. He does not
therefore
raise their thoughts to the Father
through Himself and in Himself
and He in the Father in heaven. He sets before
them that which should be given them down here-the stream of blessing that
should flow for them in this world
by virtue of that which Jesus was
and was
for them
in heaven. The Holy Ghost once introduced as sent
the Lord says
"I will not leave you orphans
I will come to you." His presence
in
spirit
here below
is the consolation of His people. They should see Him; and
this is much more true than seeing Him with the eyes of flesh. Yes
more true; it
is knowing Him in a much more real way
even though by grace they had believed
in Him as the Christ
the Son of God. And
moreover
this spiritual sight of
Christ by the heart
through the presence of the Holy Ghost
is connected with
life. "Because I live
ye shall live also." We see Him
because we
have life
and this life is in Him
and He in this life. "This life is in
the Son." It is as sure as His duration. It is derived from Him. Because
He lives
we shall live. Our life is
in everything
the manifestation of
Himself who is our life. Even as the apostle expresses it
"That the life
of Jesus may be manifested in our mortal bodies." Alas! the flesh resists;
but this is our life in Christ.
But this is not all. The Holy Ghost dwelling in us
we
know that we are in Christ. [1] "At that day ye shall know that I am in
my Father
and ye in me
and I in you." It is not "the Father in me
[which
however
was always true]
and I in him"-words
the first of
which
here omitted
expressed the reality of His manifestation of the Father
here on earth. The Lord only expresses that which belongs to His being really
and divinely one with the Father-"I am in my Father." It is this last
part of the truth (implied
doubtless
in the other when rightly understood) of
which the Lord here speaks. It could not really be so; but men might imagine
such a thing as a manifestation of God in a man
without this man being really
such-so truly God
that is to say
in Himself-that it must also be said
He is
in the Father. People dream of such things; they speak of the manifestation of
God in flesh. We speak of God manifest in the flesh. But here all ambiguity is
obviated-He was in the Father
and it is this part of the truth which is
repeated here; adding to it
in virtue of the presence of the Holy Ghost
that
while the disciples should indeed fully know the divine Person of Jesus
they
should moreover know that they were themselves in Him. He who is joined to the
Lord is one spirit. Jesus did not say that they ought to have known this while
He was with them on earth. They ought to have known that the Father was in Him
and He in the Father. But in that He was alone. The disciples
however
having
received the Holy Ghost
should know their own being in Him-a union of which
the Holy Ghost is the strength and the bond. The life of Christ flows from Him
in us. He is in the Father
we in Him
and He also in us
according to the
power of the presence of the Holy Ghost.
This is the subject of the common faith
true of all. But
there is continual guardianship and government
and Jesus manifests Himself to
us in connection with
and in a manner dependent on
our walk. He who is
mindful of the Lord's will possesses it
and observes it. A good child not only
obeys when he knows his father's will
but he acquires the knowledge of that
will by giving heed to it. This is the spirit of obedience in love. If we act
thus with regard to Jesus
the Father
who takes account of all that relates to
His Son
will love us. Jesus will also love us
and will manifest Himself to
us. Judas (not Iscariot) did not understand this
because he saw no farther
than a bodily manifestation of Christ
such as the world also could perceive.
Jesus therefore adds
that the truly obedient disciples (and here He speaks
more spiritually and generally of His word
not merely of His commandments)
should be loved of the Father
and that the Father and Himself would come and
make their abode with him. So that
if there be obedience
while waiting for
the time when we shall go and dwell with Jesus in the Father's presence
He and
the Father dwell in us. The Father and the Son manifest themselves in us
in
whom the Holy Ghost is dwelling
even as the Father and the Holy Ghost were
present
when the Son was here below-doubtless in another way
for He was the
Son
and we only live by Him-the Holy Ghost only dwelling in us. But with
respect to those glorious Persons they are not disunited. The Father did the
works in Christ
and Jesus cast out devils by the Holy Ghost; nevertheless
the
Son wrought. If the Holy Ghost is in us
the Father and the Son come and make
their abode in us. Only it will be observed here that there is government. We
are
according to the new life
sanctified unto obedience. It is not here a
question of the love of God in sovereign grace to a sinner
but of the Father's
dealings with His children. Therefore it is in the path of obedience that the
manifestations of the Father's love and the love of Christ are found. We love
but do not caress
our naughty children. If we grieve the Spirit
He will not
be in us the power of the manifestation to our souls of the Father and the Son
in communion
but will rather act on our consciences in conviction
though
giving the sense of grace. God may restore us by His love
and by testifying
when we have wandered; but communion is in obedience. Finally
Jesus was to be
obeyed; but it was the Father's word to Jesus
observe
as He was here below.
His words were the words of the Father.
The Holy Ghost bears testimony to that which Christ was
as well as to His glory. It is the manifestation of the perfect life of man
of
God in man
of the Father in the Son-the manifestation of the Father by the Son
who is in the bosom of the Father. Such were the words of the Son here below;
and when we speak of His commandments
it is not only the manifestation of His
glory by the Holy Ghost
when He is on high
and its results; but His
commandments when He spoke here below
and spoke the words of God; for He had
not the Holy Ghost by measure
so that His words would have been mingled
and
partly imperfect
or at least not divine. He was truly man
and ever man; but
it was God manifest in the flesh. The old commandment from the beginning is
new
inasmuch as this same life
which expressed itself in His commandments
now moves in and animates us-true in Him and in us (compare 1 John 2). The
commandments are those of the man Christ
yet they are the commandments of God
and the words of the Father
according to the life that has been manifested in
this world in the Person of Christ. They express in Him
and form and direct in
us
that eternal life which was with the Father
and which has been manifested
to us in man-in Him whom the apostles could see
hear
and touch; and which
life we possess in Him. Nevertheless the Holy Ghost has been given us to lead
us into all truth
according to this same chapter of John's Epistle-"Ye
have an unction from the Holy One
and ye know all things."
To direct life is different from knowing all things. The
two are connected
because
in walking according to that life
we do not grieve
the Holy Spirit
and we are in the light. To direct life
where it exists
is
not the same thing as to give a law imposed on man in the flesh (righteously
no doubt)
promising him life if he keep these commandments. This is the
difference between the commandments of Christ and the law: not as to
authority-divine authority is always the same in itself-but that the law offers
life
and is addressed to man responsible in flesh
offering him life as the
result; while the commandments of Christ express and direct the life of one who
lives through the Spirit
in connection with his being in Christ
and Christ in
him. The Holy Ghost (who
besides this
teaches all things) brought to
remembrance the commandments of Christ-all things that He had said to them. It
is the same thing in detail
by His grace
with Christians individually now.
Finally
the Lord
in the midst of this world
left peace
to His disciples
giving them His own peace. It is when going away
and in the
full revelation of God
that He could say this to them; so that He possessed it
in spite of the world. He had gone through death and the drinking of the cup
put away sin for them
destroyed the power of the enemy in death
made
propitiation by fully glorifying God. Peace was made
and made for them before
God
and all that they were brought into-the light as He was
so that this
peace was perfect in the light; and it was perfect in the world
because it
brought them so into connection with God that the world could not even touch or
reach their source of joy. Moreover Jesus had so accomplished this for them
and He bestowed it on them in such a way
that He gave them the peace which He
Himself had with the Father
and in which
consequently
He walked in this
world. The world gives a part of its goods while not relinquishing the mass;
but what it gives
it gives away and has no longer. Christ introduces into the
enjoyment of that which is His own-of His own position before the Father. [2] The world does not and cannot give in this
manner. How perfect must that peace have been which He enjoyed with the
Father-that peace He gives to us-His own!
There remains yet one precious thought-a proof of
unspeakable grace in Jesus. He so reckons upon our affection
and this as
personal to Himself
that He says to them
"If ye loved me ye would
rejoice
because I said
I go unto the Father." He gives us to be
interested in His own glory
in His happiness
and
in it
to find our own.
Good and precious Saviour
we do indeed rejoice that
Thou
who hast suffered so much for us
hast now fulfilled all things
and art
at rest with Thy Father
whatever may be Thine active love for us. Oh that we
knew and loved Thee better! But still we can say in fulness of heart
Come
quickly
Lord! Leave once more the throne of Thy rest and of Thy personal
glory
to come and take us to Thyself
that all may be fulfilled for us also
and that we may be with Thee and in the light of Thy Father's countenance and
in His house. Thy grace is infinite
but Thy presence and the joy of the Father
shall be the rest of our hearts
and our eternal joy.
Here the Lord closes this part of His discourse. [3] He had shewn them as a whole all that flowed
from His departure and from His death. The glory of His Person
observe
is
always here the subject; for
even with regard to His death
it is said
"Now is the Son of man glorified." Nevertheless He had forewarned
them of it
that it might strengthen and not weaken their faith
for He would
not talk much more with them. The world was under the power of the enemy
and
he was coming: not because he had anything in Christ-he had nothing-therefore
he had not even the power of death over Him. His death was not the effect of
the power of Satan over Him
but thereby He shewed the world that He loved the
Father; and He was obedient to the Father
cost what it would. And this was
absolute perfection in man. If Satan was the prince of this world
Jesus did
not seek to maintain His Messiah glory in it. But He shewed to the world
there
where Satan's power was
the fulness of grace and of perfection in His own
Person; in order that the world might come from itself (if I may use such an
expression)-those at least
who had ears to hear.
The Lord then ceases to speak
and goes forth. He is no
longer seated with His own
as of this world. He arises and quits it.
That which we have said of the Lord's commandments
given
during His sojourn here below (a thought to which the succeeding chapters will
give interesting development) helps us much in understanding the Lord's whole
discourse here to the end of chapter 16. The subject is divided into two
principal parts:-The action of the Holy Ghost when the Lord should be away; and
the relationship of the disciples to Him during His stay upon the earth. On the
one hand
that which flowed from His exaltation to the right hand of God (which
raised Him above the question of Jew and Gentile); and
on the other
that
which depended on His presence upon earth
as necessarily centering all the
promises in His own Person
and the relations of His own with Himself
viewed
as in connection with the earth and themselves in it
even when He should be
absent. There were
in consequence
two kinds of testimony: that of the Holy
Ghost
strictly speaking (that is
what He revealed in reference to Jesus
ascended on high); and that of the disciples themselves
as eye-witnesses to
all that they had seen of Jesus on the earth (chap. 15:26
27). Not that for
this purpose they were without the help of the Holy Ghost; but the latter was
not the new testimony of the heavenly glory by the Holy Ghost sent down from
heaven. He brought to their remembrance that which Jesus had been
and that
which He had spoken
while on earth. Therefore
in the passage we have been
reading
His work is thus described (chap. 14:26): "He shall teach you all
things
and bring all things to your remembrance whatsoever I have said unto
you" (compare v. 25). The two works of the Holy Ghost are here presented.
Jesus had spoken many things unto them. The Holy Ghost would teach them all
things; moreover
He would bring to their remembrance all that Jesus had said.
In chapter 16:12
13
Jesus tells them that He had many things to say
but that
they could not bear them then. Afterwards
the Spirit of truth should lead them
into all truth. He should not speak from Himself; but whatsoever He should
hear
that should He speak. He was not like an individual spirit
who speaks on
his own account. One with the Father and the Son
and come down to reveal the
glory and the counsels of God
all His communications would be in connection
with them
revealing the glory of Christ ascended on high-of Christ
to whom
belonged all that the Father had. Here it is no question of recalling all that
Jesus had said upon earth: all is heavenly in connection with that which is on
high
and with the full glory of Jesus
or else relates to the future purposes
of God. We shall return to this subject by-and-by. I have said these few words
to mark the distinctions which I have pointed out.
[1]
Note
this is individual
not the union of the members of the body with Christ;
nor is union indeed an exact term for it. We are in Him. This is more than
union
but not the same thing. It is nature and life
and position in it
our
place in that nature and life. When He was on earth
and they had not the Holy
Ghost
they should have known that He was in the Father and the Father in Him.
When He was in heaven
and they had the Holy Ghost
they would know they were
in Him and He in them.
[2] This
is blessedly true in every respect
except of course essential Godhead and oneness
with the Father: in this He remains divinely alone. But all He has as man
and
as Son in manhood
He introduces into
"My Father and your Father
my God
and your God." His peace
His joy
the words the Father gave to Him
He
has given to us; the glory given to Him He has given to us; with the love
wherewith the Father has loved Him we are loved. The counsels of God were not
merely to meet our responsibility as children of Adam
but before the world to
put us into the same position with the second Adam
His own Son. And Christ's
work has made that to be righteousness.
[3]
Chapter 14 gives to us the Son's personal relationship with the Father
and our
place in Him who is in it
known by the Holy Ghost given. In chapter 15 we have
His place and standing on earth
the true Vine
and then His state of glory as
exalted and sending the Comforter to reveal that.
── John Darby《Synopsis of John》
John 14
Chapter Contents
Christ comforts his disciples. (1-11) He further comforts
his disciples. (12-17) He still further comforts his disciples. (18-31)
Commentary on John 14:1-11
(Read John 14:1-11)
Here are three words
upon any of which stress may be
laid. Upon the word troubled. Be not cast down and disquieted. The word heart.
Let your heart be kept with full trust in God. The word your. However others
are overwhelmed with the sorrows of this present time
be not you so. Christ's
disciples
more than others
should keep their minds quiet
when everything
else is unquiet. Here is the remedy against this trouble of mind
"Believe." By believing in Christ as the Mediator between God and
man
we gain comfort. The happiness of heaven is spoken of as in a father's
house. There are many mansions
for there are many sons to be brought to glory.
Mansions are lasting dwellings. Christ will be the Finisher of that of which he
is the Author or Beginner; if he have prepared the place for us
he will
prepare us for it. Christ is the sinner's Way to the Father and to heaven
in
his person as God manifest in the flesh
in his atoning sacrifice
and as our
Advocate. He is the Truth
as fulfilling all the prophecies of a Saviour; believing
which
sinners come by him the Way. He is the Life
by whose life-giving Spirit
the dead in sin are quickened. Nor can any man draw nigh God as a Father
who
is not quickened by Him as the Life
and taught by Him as the Truth
to come by
Him as the Way. By Christ
as the Way
our prayers go to God
and his blessings
come to us; this is the Way that leads to rest
the good old Way. He is the
Resurrection and the Life. All that saw Christ by faith
saw the Father in Him.
In the light of Christ's doctrine
they saw God as the Father of lights; and in
Christ's miracles
they saw God as the God of power. The holiness of God shone
in the spotless purity of Christ's life. We are to believe the revelation of
God to man in Christ; for the works of the Redeemer show forth his own glory
and God in him.
Commentary on John 14:12-17
(Read John 14:12-17)
Whatever we ask in Christ's name
that shall be for our
good
and suitable to our state
he shall give it to us. To ask in Christ's
name
is to plead his merit and intercession
and to depend upon that plea. The
gift of the Spirit is a fruit of Christ's mediation
bought by his merit
and
received by his intercession. The word used here
signifies an advocate
counsellor
monitor
and comforter. He would abide with the disciples to the
end of time; his gifts and graces would encourage their hearts. The expressions
used here and elsewhere
plainly denote a person
and the office itself
includes all the Divine perfections. The gift of the Holy Ghost is bestowed
upon the disciples of Christ
and not on the world. This is the favour God
bears to his chosen. As the source of holiness and happiness
the Holy Spirit
will abide with every believer for ever.
Commentary on John 14:18-24
(Read John 14:18-24)
Christ promises that he would continue his care of his
disciples. I will not leave you orphans
or fatherless
for though I leave you
yet I leave you this comfort
I will come to you. I will come speedily to you
at my resurrection. I will come daily to you in my Spirit; in the tokens of his
love
and visits of his grace. I will come certainly at the end of time. 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. These mysteries will be fully known in heaven. It is a
further act of grace
that they should know it
and have the comfort of it.
Having Christ's commands
we must keep them. And having them in our heads
we
must keep them in our hearts and lives. The surest evidence of our love to
Christ is
obedience to the laws of Christ. There are spiritual tokens of
Christ and his love given to all believers. Where sincere love to Christ is in
the heart
there will be obedience. Love will be a commanding
constraining
principle; and where love is
duty follows from a principle of gratitude. God
will not only love obedient believers
but he will take pleasure in loving
them
will rest in love to them. He will be with them as his home. These
privileges are confined to those whose faith worketh by love
and whose love to
Jesus leads them to keep his commandments. Such are partakers of the Holy
Spirit's new-creating grace.
Commentary on John 14:25-27
(Read John 14:25-27)
Would we know these things for our good
we must pray
for
and depend on the teaching of the Holy Ghost; thus the words of Jesus will
be brought to our remembrance
and many difficulties be cleared up which are
not plain to others. 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. Peace is put for all good
and Christ has left us all
that is really and truly good
all the promised good; peace of mind from our
justification before God. This Christ calls his peace
for he is himself our
Peace. The peace of God widely differs from that of Pharisees or hypocrites
as
is shown by its humbling and holy effects.
Commentary on John 14:28-31
(Read John 14:28-31)
Christ raises the expectations of his disciples to
something beyond what they thought was their greatest happiness. His time was
now short
he therefore spake largely to them. When we come to be sick
and to
die
we may not be capable of talking much to those about us; such good counsel
as we have to give
let us give while in health. Observe the prospect Christ
had of an approaching conflict
not only with men
but with the powers of
darkness. Satan has something in us to perplex us with
for we have all sinned;
but when he would disturb Christ
he found nothing sinful to help him. The best
evidence of our love to the Father is
our doing as he has commanded us. Let us
rejoice in the Saviour's victories over Satan the prince of this world. Let us
copy the example of his love and obedience.
── Matthew Henry《Concise Commentary on John》
John 14
Verse 2
[2] In
my Father's house are many mansions: if it were not so
I would have told you.
I go to prepare a place for you.
In my Father's house are many mansions — Enough to receive both the holy angels
and your predecessors in the
faith
and all that now believe
and a great multitude
which no man can
number.
Verse 4
[4] And whither I go ye know
and the way ye know.
The way — Of
faith
holiness
sufferings.
Verse 5
[5]
Thomas saith unto him
Lord
we know not whither thou goest; and how can we
know the way?
Thomas saith —
Taking him in a gross sense.
Verse 6
[6]
Jesus saith unto him
I am the way
the truth
and the life: no man cometh unto
the Father
but by me.
To the question concerning the way
he
answers
I am the way. To the question concerning knowledge
he answers
I am
the truth. To the question whither
I am the life. The first is treated of in
this verse; the second
John 14:7-17; the third
14:18
etc.
Verse 7
[7] If ye had known me
ye should have known my Father also: and from
henceforth ye know him
and have seen him.
Ye have known — Ye
have begun to know him.
Verse 10
[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.
I am in the Father —
The words that I speak
etc.-That is
I am one with the Father
in essence
in
speaking
and in acting.
Verse 11
[11]
Believe me that I am in the Father
and the Father in me: or else believe me
for the very works' sake.
Believe me — On
my own word
because I am God.
The works — This
respects not merely the miracles themselves
but his sovereign
Godlike way of
performing them.
Verse 12
[12]
Verily
verily
I say unto you
He that believeth on me
the works that I do
shall he do also; and greater works than these shall he do; because I go unto
my Father.
Greater works than these shall he do — So one apostle wrought miracles merely by his shadow
Acts 5:15; another by handkerchiefs carried from
his body
Acts 19:12; and all spake with various tongues.
But the converting one sinner is a greater work than all these.
Because I go to my Father — To send you the Holy Ghost.
Verse 15
[15] If
ye love me
keep my commandments.
If ye love me
keep my commandments — Immediately after faith he exhorts to love and good works.
Verse 16
[16] And
I will pray the Father
and he shall give you another Comforter
that he may
abide with you for ever;
And I will ask the Father — The 21st verse
John 14:21
shows the connection between this
and the preceding verses.
And he will give you another Comforter — The Greek word signifies also an advocate
instructer
or encourager.
Another —
For Christ himself was one.
To remain with you for ever — With you
and your followers in faith
to the end of the world.
Verse 17
[17] Even
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.
The Spirit of truth —
Who has
reveals
testifies
and defends the truth as it is in Jesus.
Whom the world —
All who do not love or fear God
cannot receive
because it seeth him not -
Having no spiritual senses
no internal eye to discern him; nor consequently
knoweth him.
He shall be in you — As
a constant guest. Your bodies and souls shall be temples of the Holy Ghost
dwelling in you.
Verse 18
[18] I
will not leave you comfortless: I will come to you.
I will not leave you orphans — A word that is elegantly applied to those who have lost any dear friend.
I come to you —
What was certainly and speedily to be
our Lord speaks of as if it were
already.
Verse 19
[19] Yet
a little while
and the world seeth me no more; but ye see me: because I live
ye shall live also.
But ye see me —
That is
ye shall certainly see me.
Because I live
ye shall live also — Because I am the living One in my Divine nature
and shall rise again in
my human nature
and live for ever in heaven: therefore ye shall live the life
of faith and love on earth
and hereafter the life of glory.
Verse 20
[20] At
that day ye shall know that I am in my Father
and ye in me
and I in you.
At that day —
When ye see me after my resurrection; but more eminently at the day of
pentecost.
Verse 21
[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.
He that hath my commandments — Written in his heart.
I will manifest myself to him — More abundantly.
Verse 23
[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.
Jesus answered —
Because ye love and obey me
and they do not
therefore I will reveal myself to
you
and not to them.
My Father will love him — The more any man loves and obeys
the more God will love him.
And we will come to him
and make our abode
with him — Which implies such a large manifestation
of the Divine presence and love
that the former in justification is as nothing
in comparison of it.
Verse 26
[26] But
the Comforter
which is the Holy Ghost
whom the Father will send in my name
he shall teach you all things
and bring all things to your remembrance
whatsoever I have said unto you.
In my name —
For my sake
in my room
and as my agent.
He will teach you all things — Necessary for you to know. Here is a clear promise to the apostles
and
their successors in the faith
that the Holy Ghost will teach them all that
truth which is needful for their salvation.
Verse 27
[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.
Peace I leave with you — Peace in general; peace with God and with your own consciences.
My peace — In
particular; that peace which I enjoy
and which I create
I give - At this
instant.
Not as the world giveth — Unsatisfying unsettled
transient; but filling the soul with constant
even tranquillity. Lord
evermore give us this peace! How serenely may we pass
through the most turbulent scenes of life
when all is quiet and harmonious
within! Thou hast made peace through the blood of thy cross. May we give all
diligence to preserve the inestimable gift inviolate
till it issue in
everlasting peace!
Verse 28
[28] Ye
have heard how I said unto you
I go away
and come again unto you. If ye loved
me
ye would rejoice
because I said
I go unto the Father: for my Father is
greater than I.
God the Father is greater than I — As he was man. As God
neither is greater nor less than the other.
Verse 29
[29] And
now I have told you before it come to pass
that
when it is come to pass
ye
might believe.
I have told you — Of
my going and return.
Verse 30
[30]
Hereafter I will not talk much with you: for the prince of this world cometh
and hath nothing in me.
The prince of this world is coming — To make his grand assault.
But he hath nothing in me — No right
no claim
or power. There is no guilt in me
to give him power
over me; no corruption to take part with his temptation.
Verse 31
[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.
But I suffer him thus to assault me
1.
Because it is the Father's commission to me
John 10:18. 2. To convince the world of my love
to the Father
in being obedient unto death
Philippians 2:8.
Arise
let us go hence — Into the city
to the passover. All that has been related from John 12:31
was done and said on Thursday
without the city. But what follows in the fifteenth
sixteenth
and seventeenth
chapters
was said in the city
on the very evening of the passover just before
he went over the brook Kedron.
── John Wesley《Explanatory Notes on John》
John 14:6
A traveler engaged a guide to take him across a
desert area. When the two men arrived at the edge of the desert
the traveler
looking ahead
saw before him trackless sands without a single footprint
path
or marker of any kind. Turning to his guide
he asked in a tone of surprise
“Where is the road?” With a reproving glance
the guide replied
“I am the
road.”
So
too
is the Lord our way through unfamiliar
territory.
── F.E. Marsh《Five Hundred Bible Readings》
Chapter 14. Send the Helper
Go Openly
Come Secretly
I. Bid
Disciples to Believe in Him
II. Grant
Precious Promises
III. Jesus
Leaves Peace
── Chih-Hsin Chang《An Outline of The New Testament》
“ I WILLS” OF JOHN 14.
Ⅰ. The “ I will” of hope. “ I will
come again” (verse 3).
Ⅱ. The “ I will” of answered prayer. “
If ye shall ask anything in My Name
I will do it” (verse 14).
Ⅲ. The “ I
will” of intercession. “ I will pray the Father” (verse 16).
Ⅳ. The “ I
will” of comfort. “ I will not leave you comfortless” (verse 18).
Ⅴ. The “ I
will” of presence. “ I will come to you” (verse 18).
Ⅵ. The “ I
will” of love. “ I will love him” (verse 21).
Ⅶ. The “ I
will” of silence. “ I will not talk much with you” (verse 30).
── F.E. Marsh《Five Hundred Bible Readings》