kecilkan semua  

Teks -- John 14:1-31 (NET)

Tampilkan Strong
Konteks
Jesus’ Parting Words to His Disciples
14:1 “Do not let your hearts be distressed. You believe in God; believe also in me. 14:2 There are many dwelling places in my Father’s house. Otherwise, I would have told you, because I am going away to make ready a place for you. 14:3 And if I go and make ready a place for you, I will come again and take you to be with me, so that where I am you may be too. 14:4 And you know the way where I am going.” 14:5 Thomas said, “Lord, we don’t know where you are going. How can we know the way?” 14:6 Jesus replied, “I am the way, and the truth, and the life. No one comes to the Father except through me. 14:7 If you have known me, you will know my Father too. And from now on you do know him and have seen him.” 14:8 Philip said, “Lord, show us the Father, and we will be content.” 14:9 Jesus replied, “Have I been with you for so long, and you have not known me, Philip? The person who has seen me has seen the Father! How can you say, ‘Show us the Father’? 14:10 Do you not believe that I am in the Father, and the Father is in me? The words that I say to you, I do not speak on my own initiative, but the Father residing in me performs his miraculous deeds. 14:11 Believe me that I am in the Father, and the Father is in me, but if you do not believe me, believe because of the miraculous deeds themselves. 14:12 I tell you the solemn truth, the person who believes in me will perform the miraculous deeds that I am doing, and will perform greater deeds than these, because I am going to the Father. 14:13 And I will do whatever you ask in my name, so that the Father may be glorified in the Son. 14:14 If you ask me anything in my name, I will do it.
Teaching on the Holy Spirit
14:15 “If you love me, you will obey my commandments. 14:16 Then I will ask the Father, and he will give you another Advocate to be with you forever14:17 the Spirit of truth, whom the world cannot accept, because it does not see him or know him. But you know him, because he resides with you and will be in you. 14:18 “I will not abandon you as orphans, I will come to you. 14:19 In a little while the world will not see me any longer, but you will see me; because I live, you will live too. 14:20 You will know at that time that I am in my Father and you are in me and I am in you. 14:21 The person who has my commandments and obeys them is the one who loves me. The one who loves me will be loved by my Father, and I will love him and will reveal myself to him.” 14:22 “Lord,” Judas (not Judas Iscariot) said, “what has happened that you are going to reveal yourself to us and not to the world?” 14:23 Jesus replied, “If anyone loves me, he will obey my word, and my Father will love him, and we will come to him and take up residence with him. 14:24 The person who does not love me does not obey my words. And the word you hear is not mine, but the Father’s who sent me. 14:25 “I have spoken these things while staying with you. 14:26 But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and will cause you to remember everything I said to you. 14:27 “Peace I leave with you; my peace I give to you; I do not give it to you as the world does. Do not let your hearts be distressed or lacking in courage. 14:28 You heard me say to you, ‘I am going away and I am coming back to you.’ If you loved me, you would be glad that I am going to the Father, because the Father is greater than I am. 14:29 I have told you now before it happens, so that when it happens you may believe. 14:30 I will not speak with you much longer, for the ruler of this world is coming. He has no power over me, 14:31 but I am doing just what the Father commanded me, so that the world may know that I love the Father. Get up, let us go from here.”
Paralel   Ref. Silang (TSK)   ITL  

Nama Orang, Nama Tempat, Topik/Tema Kamus

Nama Orang dan Nama Tempat:
 · Iscariot the surname of Judas, the man who betrayed Christ
 · Judas a son of Mary and Joseph; half-brother of Jesus)
 · Philip a man who was one of the twelve apostles,a son of Herod the Great; husband of Herodias; ruler of Iturea and Traconitis north and west of Galilee,a man who was one of the seven chosen to serve tables at the church at Jerusalem
 · Thomas a man who was one of the twelve apostles also called on three occasions,


Topik/Tema Kamus: COMFORTER | JOHN, GOSPEL OF | COMMUNION; (FELLOWSHIP) | ATONEMENT | Jesus, The Christ | HOLY SPIRIT, 2 | JOHANNINE THEOLOGY, 2 | THESSALONIANS, THE SECOND EPISTLE OF PAUL TO THE | PROVIDENCE, 1 | God | TRINITY, 1 | Righteous | JOHANNINE THEOLOGY, 1 | Philip | LORD'S SUPPER; (EUCHARIST) | GOD, 3 | AUTHORITY IN RELIGION | Apostles | Prayer | ASCENSION | selebihnya
Daftar Isi

Catatan Kata/Frasa
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , Defender , TSK

Catatan Kata/Frasa
Poole , Lightfoot , PBC , Haydock , Gill

Catatan Ayat / Catatan Kaki
NET Notes , Geneva Bible

Catatan Rentang Ayat
Maclaren , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

Lainnya
Evidence

kecilkan semua
Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Joh 14:1 - Let not your heart be troubled Let not your heart be troubled ( mē tarassesthō humōn hē kardia ). Not here the physical organ of life (Luk 21:34), but the seat of spiritual...

Let not your heart be troubled ( mē tarassesthō humōn hē kardia ).

Not here the physical organ of life (Luk 21:34), but the seat of spiritual life (pneuma ,psuchē ), the centre of feeling and faith (Rom 10:10), "the focus of the religious life"(Vincent) as in Mat 22:37. See these words repeated in Joh 14:27. Jesus knew what it was to have a "troubled"heart (Joh 11:33; Joh 13:31) where tarassō is used of him. Plainly the hearts of the disciples were tossed like waves in the wind by the words of Jesus in Joh 13:38.

Robertson: Joh 14:1 - Ye believe ... believe also Ye believe ... believe also ( pisteuete ...kai pisteuete ). So translated as present active indicative plural second person and present active imper...

Ye believe ... believe also ( pisteuete ...kai pisteuete ).

So translated as present active indicative plural second person and present active imperative of pisteuō . The form is the same. Both may be indicative (ye believe ... and ye believe), both may be imperative (believe ... and believe or believe also), the first may be indicative (ye believe) and the second imperative (believe also), the first may be imperative (keep on believing) and the second indicative (and ye do believe, this less likely). Probably both are imperatives (Mar 11:22), "keep on believing in God and in me."

Robertson: Joh 14:2 - Mansions Mansions ( monai ). Old word from menō , to abide, abiding places, in N.T. only here and Joh 14:23. There are many resting-places in the FatherR...

Mansions ( monai ).

Old word from menō , to abide, abiding places, in N.T. only here and Joh 14:23. There are many resting-places in the Father’ s house (oikia ). Christ’ s picture of heaven here is the most precious one that we possess. It is our heavenly home with the Father and with Jesus.

Robertson: Joh 14:2 - If it were not so If it were not so ( ei de mē ). Ellipsis of the verb (Mar 2:21; Rev 2:5, Rev 2:16; Joh 14:11). Here a suppressed condition of the second class (det...

If it were not so ( ei de mē ).

Ellipsis of the verb (Mar 2:21; Rev 2:5, Rev 2:16; Joh 14:11). Here a suppressed condition of the second class (determined as unfulfilled) as the conclusion shows.

Robertson: Joh 14:2 - I would have told you I would have told you ( eipon an humin ). Regular construction for this apodosis (an and aorist - second active - indicative).

I would have told you ( eipon an humin ).

Regular construction for this apodosis (an and aorist - second active - indicative).

Robertson: Joh 14:2 - For I go For I go ( hoti poreuomai ). Reason for the consolation given, futuristic present middle indicative, and explanation of his words in Joh 13:33 that p...

For I go ( hoti poreuomai ).

Reason for the consolation given, futuristic present middle indicative, and explanation of his words in Joh 13:33 that puzzled Peter so (Joh 13:36.).

Robertson: Joh 14:2 - To prepare a place for you To prepare a place for you ( hetoimasai topon humin ). First aorist active infinitive of purpose of hetoimazō , to make ready, old verb from hetoim...

To prepare a place for you ( hetoimasai topon humin ).

First aorist active infinitive of purpose of hetoimazō , to make ready, old verb from hetoimos . Here only in John, but in Mar 10:40 (Mat 20:23). It was customary to send one forward for such a purpose (Num 10:33). So Jesus had sent Peter and John to make ready (this very verb) for the passover meal (Mar 14:12; Mat 26:17). Jesus is thus our Forerunner (prodromos ) in heaven (Heb 6:20).

Robertson: Joh 14:3 - If I go If I go ( ean poreuthō ). Third-class condition (ean and first aorist passive subjunctive of poreuomai ).

If I go ( ean poreuthō ).

Third-class condition (ean and first aorist passive subjunctive of poreuomai ).

Robertson: Joh 14:3 - And prepare And prepare ( kai hetoimasō ). Same condition and first aorist active subjunctive of the same verb hetoimazō .

And prepare ( kai hetoimasō ).

Same condition and first aorist active subjunctive of the same verb hetoimazō .

Robertson: Joh 14:3 - I come again I come again ( palin erchomai ). Futuristic present middle, definite promise of the second coming of Christ.

I come again ( palin erchomai ).

Futuristic present middle, definite promise of the second coming of Christ.

Robertson: Joh 14:3 - And will receive you unto myself And will receive you unto myself ( kai paralēmpsomai humas pros emauton ). Future middle of paralambanō . Literally, "And I shall take you along ...

And will receive you unto myself ( kai paralēmpsomai humas pros emauton ).

Future middle of paralambanō . Literally, "And I shall take you along (para -) to my own home"(cf. Joh 13:36). This blessed promise is fulfilled in death for all believers who die before the Second Coming. Jesus comes for us then also.

Robertson: Joh 14:3 - That where I am there ye may be also That where I am there ye may be also ( hina hopou eimi egō kai humeis ēte ). Purpose clause with hina and present active subjunctive of eimi . ...

That where I am there ye may be also ( hina hopou eimi egō kai humeis ēte ).

Purpose clause with hina and present active subjunctive of eimi . This the purpose of the departure and the return of Christ. And this is heaven for the believer to be where Jesus is and with him forever.

Robertson: Joh 14:4 - Ye know the way Ye know the way ( oidate tēn hodon ). Definite allusion to the puzzle of Peter in Joh 13:36. The path to the Father’ s house is now plain.

Ye know the way ( oidate tēn hodon ).

Definite allusion to the puzzle of Peter in Joh 13:36. The path to the Father’ s house is now plain.

Robertson: Joh 14:5 - Whither Whither ( pou ) - how (pōs ). It is Thomas, not Peter (Joh 13:36.) who renews the doubt about the destination of Jesus including the path or way...

Whither ( pou )

- how (pōs ). It is Thomas, not Peter (Joh 13:36.) who renews the doubt about the destination of Jesus including the path or way thither (tēn hodon ). Thomas is the spokesman for the materialistic conception then and now.

Robertson: Joh 14:6 - I am the way, and the truth, and the life I am the way, and the truth, and the life ( Egō eimi hē hodos kai hē alētheia kai hē zōē ). Either of these statements is profound enou...

I am the way, and the truth, and the life ( Egō eimi hē hodos kai hē alētheia kai hē zōē ).

Either of these statements is profound enough to stagger any one, but here all three together overwhelm Thomas. Jesus had called himself "the life"to Martha (Joh 11:25) and "the door"to the Pharisees (Joh 10:7) and "the light of the world"(Joh 8:12). He spoke "the way of God in truth"(Mar 12:14). He is the way to God and the only way (Joh 14:6), the personification of truth, the centre of life.

Robertson: Joh 14:6 - Except by me Except by me ( ei mē di' emou ). There is no use for the Christian to wince at these words of Jesus. If he is really the Incarnate Son of God (Joh ...

Except by me ( ei mē di' emou ).

There is no use for the Christian to wince at these words of Jesus. If he is really the Incarnate Son of God (Joh 1:1, Joh 1:14, Joh 1:18), they are necessarily true.

Robertson: Joh 14:7 - If ye had known me If ye had known me ( ei egnōkeite me ). Past perfect indicative of ginōskō , to know by personal experience, in condition of second class as is...

If ye had known me ( ei egnōkeite me ).

Past perfect indicative of ginōskō , to know by personal experience, in condition of second class as is made plain by the conclusion (an ēidete ) where oida , not ginōskō is used. Thomas and the rest had not really come to know Jesus, much as they loved him.

Robertson: Joh 14:7 - From henceforth ye know him From henceforth ye know him ( ap' arti ginōskete auton ). Probably inchoative present active indicative, "ye are beginning to know the Father from ...

From henceforth ye know him ( ap' arti ginōskete auton ).

Probably inchoative present active indicative, "ye are beginning to know the Father from now on."

Robertson: Joh 14:7 - And have seen him And have seen him ( kai heōrakate ). Perfect active indicative of horaō . Because they had seen Jesus who is the Son of God, the Image of God, an...

And have seen him ( kai heōrakate ).

Perfect active indicative of horaō . Because they had seen Jesus who is the Son of God, the Image of God, and like God (Joh 1:18). Hence God is like Jesus Christ. It is a bold and daring claim to deity. The only intelligible conception of God is precisely what Jesus here says. God is like Christ.

Robertson: Joh 14:8 - Show us Show us ( deixon hēmin ). Philip now speaks up, possibly hoping for a theophany (Exo 33:18.), certainly not grasping the idea of Jesus just express...

Show us ( deixon hēmin ).

Philip now speaks up, possibly hoping for a theophany (Exo 33:18.), certainly not grasping the idea of Jesus just expressed.

Robertson: Joh 14:9 - So long time So long time ( tosouton chronon ). Accusative of extent of time.

So long time ( tosouton chronon ).

Accusative of extent of time.

Robertson: Joh 14:9 - And dost thou not know me? And dost thou not know me? ( kai ouk egnōkas me ). Perfect active indicative of ginōskō . Jesus patiently repeats his language to Philip with t...

And dost thou not know me? ( kai ouk egnōkas me ).

Perfect active indicative of ginōskō . Jesus patiently repeats his language to Philip with the crisp statement: "he that hath seen me hath seen the Father"(ho heōrakōs eme eōraken ton patera ). Perfect active participle and perfect active indicative of horaō , state of completion.

Robertson: Joh 14:9 - Thou Thou ( su ). Emphatic - After these years together.

Thou ( su ).

Emphatic - After these years together.

Robertson: Joh 14:10 - Believest thou not? Believest thou not? ( ou pisteueis ). Jesus had a right to expect greater faith from these men than from the blind man (Joh 9:35) or Martha (Joh 11:2...

Believest thou not? ( ou pisteueis ).

Jesus had a right to expect greater faith from these men than from the blind man (Joh 9:35) or Martha (Joh 11:27). His words in Joh 14:1 are clearly needed. This oneness with the Father Jesus had already stated (Joh 10:38) as shown by his "words"(rēmata ) and his "works"(erga ). Cf. Joh 3:34; Joh 5:19; Joh 6:62.

Robertson: Joh 14:11 - Believe me Believe me ( pisteuete moi ). Repeated appeal (present active imperative of pisteuō ) as in Joh 14:1 to his disciples and as he had done with the ...

Believe me ( pisteuete moi ).

Repeated appeal (present active imperative of pisteuō ) as in Joh 14:1 to his disciples and as he had done with the hostile Jews to be influenced by his "works"at any rate (Joh 10:38).

Robertson: Joh 14:12 - Shall he do also Shall he do also ( kakeinos poiēsei ). Emphatic pronoun ekeinos , "that one also."

Shall he do also ( kakeinos poiēsei ).

Emphatic pronoun ekeinos , "that one also."

Robertson: Joh 14:12 - Greater works than these Greater works than these ( meizona toutōn ). Comparative adjective neuter plural from megas with ablative case toutōn . Not necessarily greater...

Greater works than these ( meizona toutōn ).

Comparative adjective neuter plural from megas with ablative case toutōn . Not necessarily greater miracles and not greater spiritual works in quality, but greater in quantity. Cf. Peter at Pentecost and Paul’ s mission tours. "Because I go"(hoti egō poreuornai ). Reason for this expansion made possible by the Holy Spirit as Paraclete (Joh 16:7).

Robertson: Joh 14:13 - Whatsoever ye shall ask Whatsoever ye shall ask ( hoti an aitēsēte ). Indefinite relative clause with hoti (neuter accusative singular of hostis ), an and the aoris...

Whatsoever ye shall ask ( hoti an aitēsēte ).

Indefinite relative clause with hoti (neuter accusative singular of hostis ), an and the aorist active subjunctive of aiteō . This is an advance thought over Joh 14:12.

Robertson: Joh 14:13 - In my name In my name ( en tōi onomati mou ). First mention of his "name"as the open sesame to the Father’ s will. See also Joh 14:26; Joh 15:16; Joh 16:...

In my name ( en tōi onomati mou ).

First mention of his "name"as the open sesame to the Father’ s will. See also Joh 14:26; Joh 15:16; Joh 16:23, Joh 16:24, Joh 16:26.

Robertson: Joh 14:13 - That will I do That will I do ( touto poiēsō ). The Father answers prayers (Joh 15:16; Joh 16:23), but so does the Son (here and Joh 14:14). The purpose (hina ...

That will I do ( touto poiēsō ).

The Father answers prayers (Joh 15:16; Joh 16:23), but so does the Son (here and Joh 14:14). The purpose (hina clause with first aorist passive subjunctive of doxazō ) is "that the Father may be glorified in the Son."Plead Christ’ s name in prayer to the Father.

Robertson: Joh 14:14 - If ye shall ask me anything in my name If ye shall ask me anything in my name ( ean ti aitēsēte me en tōi onomati mou ). Condition of third class with ean and first aorist active s...

If ye shall ask me anything in my name ( ean ti aitēsēte me en tōi onomati mou ).

Condition of third class with ean and first aorist active subjunctive of aiteō . The use of me (me) here is supported by Aleph B 33 Vulgate Syriac Peshitta. Just this phrase does not occur elsewhere in John and seems awkward, but see Joh 16:23. If it is genuine, as seems likely, here is direct prayer to Jesus taught as we see it practiced by Stephen in Act 7:59; and in Rev 22:20.

Robertson: Joh 14:15 - If ye love me If ye love me ( ean agapāte me ). Third-class condition "if ye keep on loving (present active subjunctive, same contract form as indicative) me."Cf...

If ye love me ( ean agapāte me ).

Third-class condition "if ye keep on loving (present active subjunctive, same contract form as indicative) me."Cf. Joh 14:23.

Robertson: Joh 14:15 - Ye will keep Ye will keep ( tērēsete ). Future active of tēreō , not aorist imperative tērēsate (keep) as some MSS. have. For this phrase see also J...

Ye will keep ( tērēsete ).

Future active of tēreō , not aorist imperative tērēsate (keep) as some MSS. have. For this phrase see also Joh 8:51; Joh 14:23, Joh 14:24; Joh 15:20; 1Jo 2:5. Continued love prevents disobedience.

Robertson: Joh 14:16 - And I will pray the Father And I will pray the Father ( kagō erōtēsō ton patera ). Erōtaō for prayer, not question (the old use), also in Joh 16:23 (prayer to Jes...

And I will pray the Father ( kagō erōtēsō ton patera ).

Erōtaō for prayer, not question (the old use), also in Joh 16:23 (prayer to Jesus in same sense as aiteō ), Joh 14:26 (by Jesus as here); Joh 17:9 (by Jesus), "make request of."

Robertson: Joh 14:16 - Another Comforter Another Comforter ( allon paraklēton ). Another of like kind (allon , not heteron ), besides Jesus who becomes our Paraclete, Helper, Advocate, wi...

Another Comforter ( allon paraklēton ).

Another of like kind (allon , not heteron ), besides Jesus who becomes our Paraclete, Helper, Advocate, with the Father (1Jo 2:1, Cf. Rom 8:26.). This old word (Demosthenes), from parakaleō , was used for legal assistant, pleader, advocate, one who pleads another’ s cause (Josephus, Philo, in illiterate papyrus), in N.T. only in John’ s writings, though the idea of it is in Rom 8:26-34. Cf. Deissmann, Light, etc . , p. 336. So the Christian has Christ as his Paraclete with the Father, the Holy Spirit as the Father’ s Paraclete with us (Joh 14:16, Joh 14:26; Joh 15:26; Joh 16:7; 1Jo 2:1).

Robertson: Joh 14:16 - For ever For ever ( eis ton aiōna ). This the purpose (hina ) in view and thus Jesus is to be with his people here forever (Mat 28:20). See Joh 4:14 for th...

For ever ( eis ton aiōna ).

This the purpose (hina ) in view and thus Jesus is to be with his people here forever (Mat 28:20). See Joh 4:14 for the idiom.

Robertson: Joh 14:17 - The Spirit of truth The Spirit of truth ( to pneuma tēs alētheias ). Same phrase in Joh 15:27; Joh 16:13; 1Jo 4:6, "a most exquisite title"(Bengel). The Holy Spirit ...

The Spirit of truth ( to pneuma tēs alētheias ).

Same phrase in Joh 15:27; Joh 16:13; 1Jo 4:6, "a most exquisite title"(Bengel). The Holy Spirit is marked by it (genitive case), gives it, defends it (cf. Joh 1:17), in contrast to the spirit of error (1Jo 4:6).

Robertson: Joh 14:17 - Whom Whom ( ho ). Grammatical neuter gender (ho ) agreeing with pneuma (grammatical), but rightly rendered in English by "whom"and note masculine ekein...

Whom ( ho ).

Grammatical neuter gender (ho ) agreeing with pneuma (grammatical), but rightly rendered in English by "whom"and note masculine ekeinos (Joh 14:26). He is a person, not a mere influence.

Robertson: Joh 14:17 - Cannot receive Cannot receive ( ou dunatai labein ). Left to itself the sinful world is helpless (1Co 2:14; Rom 8:7.), almost Paul’ s very language on this poi...

Cannot receive ( ou dunatai labein ).

Left to itself the sinful world is helpless (1Co 2:14; Rom 8:7.), almost Paul’ s very language on this point. The world lacks spiritual insight (ou theōrei ) and spiritual knowledge (oude ginōskei ). It failed to recognize Jesus (Joh 1:10) and likewise the Holy Spirit.

Robertson: Joh 14:17 - Ye know him Ye know him ( humeis ginōskete auto ). Emphatic position of humeis (ye) in contrast with the world (Joh 15:19), because they have seen Jesus the ...

Ye know him ( humeis ginōskete auto ).

Emphatic position of humeis (ye) in contrast with the world (Joh 15:19), because they have seen Jesus the Revealer of the Father (Joh 14:9).

Robertson: Joh 14:17 - Abides Abides ( menei ). Timeless present tense.

Abides ( menei ).

Timeless present tense.

Robertson: Joh 14:17 - With you With you ( par' humin ). "By your side,""at home with you,"not merely "with you"(meth' humōn ) "in the midst of you."

With you ( par' humin ).

"By your side,""at home with you,"not merely "with you"(meth' humōn ) "in the midst of you."

Robertson: Joh 14:17 - In you In you ( en humin ). In your hearts. So note meta (Joh 14:16), para ,en .

In you ( en humin ).

In your hearts. So note meta (Joh 14:16), para ,en .

Robertson: Joh 14:18 - I will not leave I will not leave ( ouk aphēsō ). Future active of aphiēmi , to send away, to leave behind.

I will not leave ( ouk aphēsō ).

Future active of aphiēmi , to send away, to leave behind.

Robertson: Joh 14:18 - Desolate Desolate ( orphanous ). Old word (orphos , Latin orbus ), bereft of parents, and of parents bereft of children. Common in papyri of orphan children...

Desolate ( orphanous ).

Old word (orphos , Latin orbus ), bereft of parents, and of parents bereft of children. Common in papyri of orphan children. In Joh 13:33 Jesus called the disciples teknia (little children), and so naturally the word means "orphans"here, but the meaning may be "helpless"(without the other Paraclete, the Holy Spirit). The only other N.T. example is in Jam 1:27 where it means "fatherless."

Robertson: Joh 14:18 - I come I come ( erchomai ). Futuristic present as in Joh 14:3.

I come ( erchomai ).

Futuristic present as in Joh 14:3.

Robertson: Joh 14:19 - But ye behold me But ye behold me ( humeis de theōreite me ). Emphatic position of humeis (ye) in contrast to the blind, unseeing world. Cf. Joh 13:33; Joh 16:10,...

But ye behold me ( humeis de theōreite me ).

Emphatic position of humeis (ye) in contrast to the blind, unseeing world. Cf. Joh 13:33; Joh 16:10, Joh 16:16.

Robertson: Joh 14:19 - Because I live, ye shall live also Because I live, ye shall live also ( hoti egō zō kai humeis zēsete ). This is our blessed guarantee of immortal, eternal life, the continued li...

Because I live, ye shall live also ( hoti egō zō kai humeis zēsete ).

This is our blessed guarantee of immortal, eternal life, the continued living of Jesus. He is the surety of a better covenant (Heb 7:22), the Risen Christ Jesus. He had said it before (Joh 6:57).

Robertson: Joh 14:20 - In that day In that day ( en ekeinēi tēi hēmerāi ). The New Dispensation of the Holy Spirit, beginning with Christ’ s Resurrection and the Coming of...

In that day ( en ekeinēi tēi hēmerāi ).

The New Dispensation of the Holy Spirit, beginning with Christ’ s Resurrection and the Coming of the Holy Spirit at pentecost.

Robertson: Joh 14:20 - Shall know Shall know ( gnōsesthe ). Future middle of ginōskō . Chapter 1 to chapter 3 of Acts bear eloquent witness to these words.

Shall know ( gnōsesthe ).

Future middle of ginōskō . Chapter 1 to chapter 3 of Acts bear eloquent witness to these words.

Robertson: Joh 14:21 - He it is that loveth me He it is that loveth me ( ekeinos estin ho agapōn me ). Emphatic demonstrative pronoun ekeinos : "that is the one who loves me."

He it is that loveth me ( ekeinos estin ho agapōn me ).

Emphatic demonstrative pronoun ekeinos : "that is the one who loves me."

Robertson: Joh 14:21 - And will manifest myself unto him And will manifest myself unto him ( kai emphanisō autōi emauton ). Future active of emphanizō , old verb from emphanēs (Act 10:40; Rom 10:2...

And will manifest myself unto him ( kai emphanisō autōi emauton ).

Future active of emphanizō , old verb from emphanēs (Act 10:40; Rom 10:20). The Unseen and Risen Christ will be a real and spiritual Presence to the obedient and loving believer.

Robertson: Joh 14:22 - Not Iscariot Not Iscariot ( ouch ho Iskariōtēs ). Judas Iscariot had gone (Joh 13:30), but John is anxious to make it clear that this Judas (common name, two ...

Not Iscariot ( ouch ho Iskariōtēs ).

Judas Iscariot had gone (Joh 13:30), but John is anxious to make it clear that this Judas (common name, two apostles also named James) was not the infamous traitor. He is also called Thaddaeus or Lebbaeus (Mar 3:17; Mat 10:3) and the brother (or son) of James (Luk 6:16; Act 1:13). This is the fourth interruption of the talk of Jesus (by Peter, Joh 13:36; by Thomas, Joh 14:5; by Philip, Joh 14:8; by Judas, Joh 14:22).

Robertson: Joh 14:22 - And not to the world And not to the world ( kai ouchi tōi kosmōi ). Judas caught at the word emphanizō in Joh 14:21 as perhaps a Messianic theophany visible to al...

And not to the world ( kai ouchi tōi kosmōi ).

Judas caught at the word emphanizō in Joh 14:21 as perhaps a Messianic theophany visible to all the world as at the judgment (Joh 5:27.). He seems to suspect a change of plan on the part of Jesus (ti gegonen hoti = how has it happened that).

Robertson: Joh 14:23 - If a man love me If a man love me ( ean tis agapāi me ). Condition of third class with ean and present active subjunctive, "if one keep on loving me."That is key ...

If a man love me ( ean tis agapāi me ).

Condition of third class with ean and present active subjunctive, "if one keep on loving me."That is key to the spiritual manifestation (emphanizō ).

Robertson: Joh 14:23 - We will come We will come ( eleusometha ). Future middle of erchomai and first person plural (the Father and I), not at the judgment, but here and now.

We will come ( eleusometha ).

Future middle of erchomai and first person plural (the Father and I), not at the judgment, but here and now.

Robertson: Joh 14:23 - And make our abode with him And make our abode with him ( kai monēn par' autōi poiēsometha ). See Joh 14:2 for the word monē (dwelling, abiding place). If the Holy Spi...

And make our abode with him ( kai monēn par' autōi poiēsometha ).

See Joh 14:2 for the word monē (dwelling, abiding place). If the Holy Spirit "abides"(menei , Joh 14:17) in you, that heart becomes a temple (naos ) of the Holy Spirit (1Co 3:16.), and so a fit dwelling place for the Father and the Son, a glorious and uplifting reality.

Robertson: Joh 14:24 - He that loveth me not He that loveth me not ( ho mē agapōn me ). Present active articular participle of agapaō with negative mē , "the one who keeps on not lovin...

He that loveth me not ( ho mē agapōn me ).

Present active articular participle of agapaō with negative mē , "the one who keeps on not loving me."

Robertson: Joh 14:24 - Is not mine, but the Father’ s Is not mine, but the Father’ s ( ouk estin emos ,alla tou patros ). Predicative possessive pronoun emos and the predicate genitive of possess...

Is not mine, but the Father’ s ( ouk estin emos ,alla tou patros ).

Predicative possessive pronoun emos and the predicate genitive of possession patros .

Robertson: Joh 14:25 - Have I spoken Have I spoken ( lelalēka ). Perfect active indicative of laleō , for permanent keeping (tēreō Joh 14:23).

Have I spoken ( lelalēka ).

Perfect active indicative of laleō , for permanent keeping (tēreō Joh 14:23).

Robertson: Joh 14:25 - While yet abiding with you While yet abiding with you ( par' humin menōn ). Present active participle, no "yet"(eti ) in the Greek, "while remaining beside (par' ) you"befo...

While yet abiding with you ( par' humin menōn ).

Present active participle, no "yet"(eti ) in the Greek, "while remaining beside (par' ) you"before departing for the coming of the other Paraclete.

Robertson: Joh 14:26 - Whom Whom ( ho ). Grammatical neuter, but "whom"is correct translation. The Father will send the Holy Spirit (Joh 14:16; Luk 24:49; Act 2:33), but so will...

Whom ( ho ).

Grammatical neuter, but "whom"is correct translation. The Father will send the Holy Spirit (Joh 14:16; Luk 24:49; Act 2:33), but so will the Son (Joh 15:26; Joh 16:7) as Jesus breathes the Holy Spirit upon the disciples (Joh 20:22). There is no contradiction in this relation of the Persons in the Trinity (the Procession of the Holy Spirit). Here the Holy Spirit (full title as in Mar 3:29; Mat 12:32; Luk 12:10) is identified with the Paraclete.

Robertson: Joh 14:26 - He He ( ekeinos ). Emphatic demonstrative pronoun and masculine like paraklētos .

He ( ekeinos ).

Emphatic demonstrative pronoun and masculine like paraklētos .

Robertson: Joh 14:26 - Shall teach you all things Shall teach you all things ( humas didaxei panta ). The Holy Spirit knows "the deep things of God"(1Co 2:10) and he is our Teacher in the Dispensatio...

Shall teach you all things ( humas didaxei panta ).

The Holy Spirit knows "the deep things of God"(1Co 2:10) and he is our Teacher in the Dispensation of the Holy Spirit of both new truth (Joh 14:25) and old.

Robertson: Joh 14:26 - Bring to your remembrance Bring to your remembrance ( hupomnēsei humas ). Future active indicative of hupomimnēskō , old verb to remind, to recall, here only in this Gos...

Bring to your remembrance ( hupomnēsei humas ).

Future active indicative of hupomimnēskō , old verb to remind, to recall, here only in this Gospel (cf. 3Jo 1:10; 2Ti 2:14) and with two accusatives (person and thing). After pentecost the disciples will be able better to recall and to understand what Jesus had said (how dull they had been at times) and to be open to new revelations from God (cf. Peter at Joppa and Caesarea).

Robertson: Joh 14:27 - My peace My peace ( eirēnēn tēn emēn ). This is Christ’ s bequest to the disciples before he goes, the shalom of the orient for greeting and pa...

My peace ( eirēnēn tēn emēn ).

This is Christ’ s bequest to the disciples before he goes, the shalom of the orient for greeting and parting, used by Jesus in his appearances after the resurrection (Joh 20:19, Joh 20:21, Joh 20:26) as in 2Jo 1:3; 3Jo 1:14, but here and in Joh 16:33 in the sense of spiritual peace such as only Christ can give and which his Incarnation offers to men (Luk 2:14).

Robertson: Joh 14:27 - Neither let it be fearful Neither let it be fearful ( medē deiliatō ). Added to the prohibition in Joh 14:1, only N.T. example of deiliaō (rare word in Aristotle, in a...

Neither let it be fearful ( medē deiliatō ).

Added to the prohibition in Joh 14:1, only N.T. example of deiliaō (rare word in Aristotle, in a papyrus of one condemned to death), common in lxx, like palpitating of the heart (from deilos ).

Robertson: Joh 14:28 - I go away, and I come I go away, and I come ( hupagō kai erchomai ) , both futuristic presents (Joh 7:33; Joh 14:3, Joh 14:18).

I go away, and I come ( hupagō kai erchomai )

, both futuristic presents (Joh 7:33; Joh 14:3, Joh 14:18).

Robertson: Joh 14:28 - If ye loved me If ye loved me ( ei ēgapāte me ). Second-class condition with the imperfect active of agapaō referring to present time, implying that the dis...

If ye loved me ( ei ēgapāte me ).

Second-class condition with the imperfect active of agapaō referring to present time, implying that the disciples are not loving Jesus as they should.

Robertson: Joh 14:28 - Ye would have rejoiced Ye would have rejoiced ( echarēte an ). Second aorist passive indicative of chairō with an , conclusion of second-class condition referring to ...

Ye would have rejoiced ( echarēte an ).

Second aorist passive indicative of chairō with an , conclusion of second-class condition referring to past time, "Ye would already have rejoiced before this"at Christ’ s going to the Father (Joh 14:12).

Robertson: Joh 14:28 - Greater than I Greater than I ( meizōn mou ). Ablative case mou after the comparative meizōn (from positive megas ). The filial relation makes this necessa...

Greater than I ( meizōn mou ).

Ablative case mou after the comparative meizōn (from positive megas ). The filial relation makes this necessary. Not a distinction in nature or essence (cf. Joh 10:30), but in rank in the Trinity. No Arianism or Unitarianism here. The very explanation here is proof of the deity of the Son (Dods).

Robertson: Joh 14:30 - The prince of the world The prince of the world ( ho tou kosmou archōn ). Satan as in Joh 12:31 which see.

The prince of the world ( ho tou kosmou archōn ).

Satan as in Joh 12:31 which see.

Robertson: Joh 14:31 - But that the world may know But that the world may know ( all' hina gnōi ho kosmos ). Purpose clause with hina and the second aorist active subjunctive of ginōskō . Elli...

But that the world may know ( all' hina gnōi ho kosmos ).

Purpose clause with hina and the second aorist active subjunctive of ginōskō . Elliptical construction (cf. Joh 9:3; Joh 13:18; Joh 15:25). "But I surrendered myself to death,"etc., before hina .

Robertson: Joh 14:31 - Arise, let us go hence Arise, let us go hence ( egeiresthe ,agōmen enteuthen ). Imperative present middle of egeirō and the volitive (hortatory) subjunctive agōmen...

Arise, let us go hence ( egeiresthe ,agōmen enteuthen ).

Imperative present middle of egeirō and the volitive (hortatory) subjunctive agōmen (the word used in Joh 11:7, Joh 11:16) of going to meet death. Apparently the group arose and walked out into the night and the rest of the talk (chs. 15 and 16) and prayer (ch. 17) was in the shadows on the way to Gethsemane.

Vincent: Joh 14:1 - Heart Heart ( καρδία ) Never used in the New Testament, as in the Septuagint, of the mere physical organ , though sometimes of the vigor ...

Heart ( καρδία )

Never used in the New Testament, as in the Septuagint, of the mere physical organ , though sometimes of the vigor and sense of physical life (Act 14:17; Jam 5:5; Luk 21:34). Generally, the center of our complex being - physical, moral, spiritual, and intellectual. See on Mar 12:30. The immediate organ by which man lives his personal life, and where that entire personal life concentrates itself. It is thus used sometimes as parallel to ψυχή , the individual life , and to πνεῦμα the principle of life , which manifests itself in the ψυχή . Strictly, καρδία is the immediate organ of ψυχή , occupying a mediating position between it and πνεῦμα . In the heart (καρδία ) the spirit (πνεῦμα ), which is the distinctive principle of the life or soul (ψυχή ), has the seat of its activity.

Emotions of joy or sorrow are thus ascribed both to the heart and to the soul . Compare Joh 14:27, " Let not your heart (καρδιά ) be troubled;" and Joh 12:27, " Now is my soul (ψυχή ) troubled." The heart is the focus of the religious life (Mat 22:37; Luk 6:45; 2Ti 2:22). It is the sphere of the operation of grace (Mat 13:19; Luk 8:15; Luk 24:32; Act 2:37; Rom 10:9, Rom 10:10). Also of the opposite principle (Joh 13:2; Act 5:3). Used also as the seat of the understanding; the faculty of intelligence as applied to divine things (Mat 13:15; Rom 1:21; Mar 8:17).

Vincent: Joh 14:1 - Ye believe - believe also Ye believe - believe also ( πιστεύετε καὶ πιστεύετε ) The verbs may be taken either as indicatives or as imperatives. ...

Ye believe - believe also ( πιστεύετε καὶ πιστεύετε )

The verbs may be taken either as indicatives or as imperatives. Thus we may render: ye believe in God , ye believe also in me; or, believe in God and ye believe in me; or, believe in God and believe in me; or again, as A.V. The third of these renderings corresponds best with the hortatory character of the discourse.

Vincent: Joh 14:2 - House House ( οἰκίᾳ ) The dwelling-place . Used primarily of the edifice (Mat 7:24; Mat 8:14; Mat 9:10; Act 4:34). Of the family or...

House ( οἰκίᾳ )

The dwelling-place . Used primarily of the edifice (Mat 7:24; Mat 8:14; Mat 9:10; Act 4:34). Of the family or all the persons inhabiting the house (Mat 12:25; Joh 4:53; 1Co 16:15; Mat 10:13). Of property (Mat 23:14; Mar 12:40). Here meaning heaven .

Vincent: Joh 14:2 - Mansions Mansions ( μοναὶ ) Only here and Joh 14:23. From μένω to stay or abide . Originally a staying or abiding or delay . Thus...

Mansions ( μοναὶ )

Only here and Joh 14:23. From μένω to stay or abide . Originally a staying or abiding or delay . Thus Thucydides, of Pausanias: " He settled at Colonae in Troas, and was reported to the Ephors to be negotiating with the Barbarians, and to be staying there (τὴν μονὴν ποιούμενος , Literally, making a stay ) for no good purpose" (i., 131). Thence, a staying or abiding-place; an abode . The word mansion has a similar etymology and follows the same course of development, being derived from manere , to remain. Mansio is thus, first, a staying , and then a dwelling-place . A later meaning of both mansio and μονή is a halting-place or station on a journey. Some expositors, as Trench and Westcott, explain the word here according to this later meaning, as indicating the combination of the contrasted notions of progress and repose in the vision of the future. This is quite untenable. The word means here abodes . Compare Homer's description of Priam's palace:

" A palace built with graceful porticoes,

And fifty chambers near each other, walled

With polished stone, the rooms of Priam's sons

And of their wives; and opposite to these

Twelve chambers for his daughters, also near

Each other; and, with polished marble walls,

The sleeping-rooms of Priam's sons-in-law

And their unblemished consorts."

" Iliad ," vi ., 242-250 .

Godet remarks: " The image is derived from those vast oriental palaces, in which there is an abode not only for the sovereign and the heir to the throne, but also for all the sons of the king, however numerous they may be."

Vincent: Joh 14:2 - If it were not so, I would have told you If it were not so, I would have told you ( εἰ δὲ μὴ εἶπον ἂν ὑμῖν ). Wyc., If anything less , I had sai...

If it were not so, I would have told you ( εἰ δὲ μὴ εἶπον ἂν ὑμῖν ).

Wyc., If anything less , I had said to you .

Vincent: Joh 14:2 - I go to prepare, etc I go to prepare, etc. Many earlier interpreters refer I would have told you to these words, and render I would have told you ...

I go to prepare, etc.

Many earlier interpreters refer I would have told you to these words, and render I would have told you that I go to prepare a place for you . But this is inadmissible, because Jesus says (Joh 14:3) that He is actually going to prepare a place. The better rendering regards if it were not so , I would have told you , as parenthetical, and connects the following sentence with are many mansions , by means of ὅτι , for or because , which the best texts insert. " In my Father's house are many mansions (if it were not so, I would have told you), for I go to prepare a place for you."

Vincent: Joh 14:2 - I go to prepare I go to prepare Compare Num 10:33. Also Heb 6:20, " whither the forerunner is for us entered, even Jesus."

I go to prepare

Compare Num 10:33. Also Heb 6:20, " whither the forerunner is for us entered, even Jesus."

Vincent: Joh 14:2 - A place A place ( τόπον ) See on Joh 11:48. The heavenly dwelling is thus described by three words: house , abode , place .

A place ( τόπον )

See on Joh 11:48. The heavenly dwelling is thus described by three words: house , abode , place .

Vincent: Joh 14:3 - If I go If I go ( ἐὰν πορευθῶ ) Πορεύομαι , go , of going with a definite object. See on Joh 8:21.

If I go ( ἐὰν πορευθῶ )

Πορεύομαι , go , of going with a definite object. See on Joh 8:21.

Vincent: Joh 14:3 - I will come again I will come again ( πάλιν ἔρχομαι ) The present tense; I come , so Rev. Not to be limited to the Lord's second and glorious ...

I will come again ( πάλιν ἔρχομαι )

The present tense; I come , so Rev. Not to be limited to the Lord's second and glorious coming at the last day, nor to any special coming, such as Pentecost, though these are all included in the expression; rather to be taken of His continual coming and presence by the Holy Spirit. " Christ is, in fact, from the moment of His resurrection, ever coming into the world and to the Church, and to men as the risen Lord" (Westcott).

Vincent: Joh 14:3 - And receive And receive ( παραλήψομαι ) Here the future tense, will receive . Rev., therefore, much better: I come again and will ...

And receive ( παραλήψομαι )

Here the future tense, will receive . Rev., therefore, much better: I come again and will receive you . The change of tense is intentional, the future pointing to the future personal reception of the believer through death. Christ is with the disciple alway, continually " coming" to him, unto the end of the world. Then He will receive him into that immediate fellowship, where he " shall see Him as He is." The verb παραλαμβάνω is used in the New Testament of taking along with (Mat 4:5, note; Mat 17:1, note; Act 16:33, note): of taking to (Mat 1:20; Joh 14:3): of taking from , receiving by transmission; so mostly in Paul (Gal 1:12; Col 2:6; Col 4:17; 1Th 2:13, etc. See also Mat 24:40, Mat 24:41). It is scarcely fanciful to see the first two meanings blended in the use of the verb in this passage. Jesus, by the Spirit, takes His own along with Him through life, and then takes them to His side at death. He himself conducts them to Himself.

Vincent: Joh 14:3 - I am I am See on Joh 7:34.

I am

See on Joh 7:34.

Vincent: Joh 14:4 - I go I go ( ὑπάγω ) Withdraw from you. See on Joh 8:21.

I go ( ὑπάγω )

Withdraw from you. See on Joh 8:21.

Vincent: Joh 14:4 - Ye know, and the way ye know Ye know, and the way ye know ( οἴδατε, καὶ τὴν ὁδὸν οἴδατε ) The best texts omit the second ye know , an...

Ye know, and the way ye know ( οἴδατε, καὶ τὴν ὁδὸν οἴδατε )

The best texts omit the second ye know , and the and before the way; reading, whither I go ye know the way .

Vincent: Joh 14:5 - And how can we know And how can we know ( καὶ πῶς δυνάμεθα τὴν ὁδὸν εἰδέναι ) The best texts substitute οἴδαμε...

And how can we know ( καὶ πῶς δυνάμεθα τὴν ὁδὸν εἰδέναι )

The best texts substitute οἴδαμεν , know we , for δυνάμεθα , can we; reading, how know we the way . So Rev. Some also omit and before how .

Vincent: Joh 14:6 - I am the way I am the way The disciples are engrossed with the thought of separation from Jesus. To Thomas, ignorance of whither Jesus is going involves i...

I am the way

The disciples are engrossed with the thought of separation from Jesus. To Thomas, ignorance of whither Jesus is going involves ignorance of the way . " Therefore, with loving condescension the figure is taken up, and they are assured that He is Himself, if we may so speak, this distance to be traversed" (Milligan and Moulton). All along the course to the Father's house they are still with Him.

Vincent: Joh 14:6 - The truth The truth As being the perfect revelation of God the Father: combining in Himself and manifesting all divine reality , whether in the being , t...

The truth

As being the perfect revelation of God the Father: combining in Himself and manifesting all divine reality , whether in the being , the law , or the character of God. He embodies what men ought to know and believe of God; what they should do as children of God, and what they should be .

Vincent: Joh 14:6 - The life The life Not only life in the future world. He is " the principle and source of life in its temporal development and future consummation, so th...

The life

Not only life in the future world. He is " the principle and source of life in its temporal development and future consummation, so that whoever has not received Him into himself by faith, has become a prey to spiritual and eternal death" (Meyer). " He that believeth on the Son hath everlasting life." Compare Col 3:4; Joh 6:50, Joh 6:51; Joh 11:25, Joh 11:26.

" I am the way, the truth, and the life. Without the way there is no going; without the truth there is no knowing; without the life there is no living. I am the way which thou shouldst pursue; the truth which thou shouldst believe; the life which thou shouldst hope for" (Thomas a Kempis, " Imitation of Christ," iii., 56). On ζωή , life , see on Joh 1:4.

Vincent: Joh 14:6 - Unto the Father Unto the Father The end of the way.

Unto the Father

The end of the way.

Vincent: Joh 14:7 - Had known Had known ( ἐγνώκειτε ) Rather, had learned to know, through my successive revelations of myself.

Had known ( ἐγνώκειτε )

Rather, had learned to know, through my successive revelations of myself.

Vincent: Joh 14:7 - Ye should have known Ye should have known ( ἐγώκειτε ἄν ) The same verb as above. Some editors, however, read ᾔδειτε , the verb signifyi...

Ye should have known ( ἐγώκειτε ἄν )

The same verb as above. Some editors, however, read ᾔδειτε , the verb signifying absolute knowledge, the knowledge of intuition and satisfied conviction . If this is adopted, it marks a contrast with the progressive knowledge indicated by ἐγνώκειτε . See on Joh 2:24.

Vincent: Joh 14:7 - My Father My Father Not the Father, as Joh 14:6. It is the knowledge of the Father in His relation to the Son. Through this knowledge the knowledge of Go...

My Father

Not the Father, as Joh 14:6. It is the knowledge of the Father in His relation to the Son. Through this knowledge the knowledge of God as the Father, " in the deepest verity of His being," is attained. This latter knowledge is better expressed by οἷδα . See on Joh 4:21.

Vincent: Joh 14:7 - Have seen Have seen See on Joh 1:18.

Have seen

See on Joh 1:18.

Vincent: Joh 14:9 - Have I been Have I been ( εἰμι ) Literally, am I .

Have I been ( εἰμι )

Literally, am I .

Vincent: Joh 14:9 - Known Known ( ἐγνωκάς ) Come to know.

Known ( ἐγνωκάς )

Come to know.

Vincent: Joh 14:9 - Sayest thou Sayest thou ( σὺ ) Emphatic. Thou who didst say, " We have found him of whom Moses in the law and the prophets did write" (Joh 1:46). Omit...

Sayest thou ( σὺ )

Emphatic. Thou who didst say, " We have found him of whom Moses in the law and the prophets did write" (Joh 1:46). Omit and before how sayest thou .

Vincent: Joh 14:10 - Of myself Of myself ( ἀπ ' ἐμαυτοῦ ) Rev., better, from myself. See on Joh 7:17.

Of myself ( ἀπ ' ἐμαυτοῦ )

Rev., better, from myself. See on Joh 7:17.

Vincent: Joh 14:10 - The Father that dwelleth in me, He doeth the works The Father that dwelleth in me, He doeth the works ( ὁ δὲ πατὴρ ὁ ἐν ἐμοὶ μένων, αὐτὸς ποιεῖ τα...

The Father that dwelleth in me, He doeth the works ( ὁ δὲ πατὴρ ὁ ἐν ἐμοὶ μένων, αὐτὸς ποιεῖ τὰ ἔργα )

The best texts read, ὁ δὲ πατὴρ ἐν ἐμοὶ μένων ποιεῖ τὰ ἔργα αὔτου ; the Father abiding in me doeth His works . Philip doubts whether Christ is in the Father, and the Father in Him. The answer is twofold, corresponding to the two phases of the doubt. His words , spoken not from Himself, are from the Father, and therefore He utters them from within the Father, and is Himself in the Father. His works are the works of the Father abiding in Him; therefore the Father is in Him.

Vincent: Joh 14:11 - Believe me Believe me ( πιστεύετέ μοι ) The plural of the imperative: " believe ye me." Compare believest thou , Joh 14:10. These words ...

Believe me ( πιστεύετέ μοι )

The plural of the imperative: " believe ye me." Compare believest thou , Joh 14:10. These words are addressed to the disciples collectively, whose thought Philip had voiced.

Vincent: Joh 14:11 - Or else Or else ( εἰ δὲ μὴ ) Literally, but if not . If you do not believe on the authority of my personal statement.

Or else ( εἰ δὲ μὴ )

Literally, but if not . If you do not believe on the authority of my personal statement.

Vincent: Joh 14:11 - For the very works' sake For the very works' sake ( διὰ τὰ ἔργα αὐτὰ ) Literally, on account of the works themselves , irrespective of...

For the very works' sake ( διὰ τὰ ἔργα αὐτὰ )

Literally, on account of the works themselves , irrespective of my oral testimony.

Vincent: Joh 14:12 - Greater works Greater works Not more remarkable miracles, but referring to the wider work of the apostolic ministry under the dispensation of the Spirit. This ...

Greater works

Not more remarkable miracles, but referring to the wider work of the apostolic ministry under the dispensation of the Spirit. This work was of a higher nature than mere bodily cures. Godet truthfully says: " That which was done by St. Peter at Pentecost, by St. Paul all over the world, that which is effected by an ordinary preacher, a single believer, by bringing the Spirit into the heart, could not be done by Jesus during His sojourn in this world." Jesus' personal ministry in the flesh must be a local ministry. Only under the dispensation of the Spirit could it be universal .

Vincent: Joh 14:13 - In my name In my name The first occurrence of the phrase. See on Mat 28:19. Prayer is made in the name of Jesus, " if this name, Jesus Christ, as the full s...

In my name

The first occurrence of the phrase. See on Mat 28:19. Prayer is made in the name of Jesus, " if this name, Jesus Christ, as the full substance of the saving faith and confession of him who prays, is, in his consciousness, the element in which the prayerful activity moves; so that thus that Name, embracing the whole revelation of redemption, is that which specifically measures and defines the disposition, feeling, object, and contents of prayer. The express use of the name of Jesus therein is no specific token; the question is of the spirit and mind of him who prays" (Meyer). Westcott cites Augustine to the effect that the prayer in Christ's name must be consistent with Christ's character, and that He fulfills it as Savior, and therefore just so far as it conduces to salvation.

Vincent: Joh 14:14 - If ye shall ask anything If ye shall ask anything Some authorities insert me . So Rev. This implies prayer to Christ.

If ye shall ask anything

Some authorities insert me . So Rev. This implies prayer to Christ.

Vincent: Joh 14:15 - Keep Keep ( τηρήσατε ) The best tests read τηρήσετε , ye will keep . Lay up in your hearts and preserve by careful watching. ...

Keep ( τηρήσατε )

The best tests read τηρήσετε , ye will keep . Lay up in your hearts and preserve by careful watching. See on reserved , 1Pe 1:4.

Vincent: Joh 14:15 - My commandments My commandments ( τὰς ἐντολὰς τὰς ἐμὰς ) Literally, the commandments which are mine . See on Joh 10:27.

My commandments ( τὰς ἐντολὰς τὰς ἐμὰς )

Literally, the commandments which are mine . See on Joh 10:27.

Vincent: Joh 14:16 - I will pray I will pray ( ἐρωτήσω ) See on Joh 11:22.

I will pray ( ἐρωτήσω )

See on Joh 11:22.

Vincent: Joh 14:16 - Comforter Comforter ( παράκλητον ) Only in John's Gospel and First Epistle (Joh 14:16, Joh 14:26; Joh 15:26; Joh 16:7; 1Jo 2:13. From παρα...

Comforter ( παράκλητον )

Only in John's Gospel and First Epistle (Joh 14:16, Joh 14:26; Joh 15:26; Joh 16:7; 1Jo 2:13. From παρά , to the side of , and καλέω , to summon . Hence, originally, one who is called to another's side to aid him , as an advocate in a court of justice. The later, Hellenistic use of παρακαλεῖν and παράκλησις , to denote the act of consoling and consolation , gave rise to the rendering Comforter , which is given in every instance in the Gospel, but is changed to advocate in 1Jo 2:1, agreeably to its uniform signification in classical Greek. The argument in favor of this rendering throughout is conclusive. It is urged that the rendering Comforter is justified by the fact that, in its original sense, it means more than a mere consoler , being derived from the Latin confortare , to strengthen , and that the Comforter is therefore one who strengthens the cause and the courage of his client at the bar: but, as Bishop Lightfoot observes, the history of this interpretation shows that it is not reached by this process, but grew out of a grammatical error, and that therefore this account can only be accepted as an apology after the fact, and not as an explanation of the fact. The Holy Spirit is, therefore, by the word παράκλητος , of which Paraclete is a transcription, represented as our Advocate or Counsel , " who suggests true reasonings to our minds, and true courses of action for our lives, who convicts our adversary, the world, of wrong, and pleads our cause before God our Father." It is to be noted that Jesus as well as the Holy Spirit is represented as Paraclete. The Holy Spirit is to be another Paraclete, and this falls in with the statement in the First Epistle, " we have an advocate with God, even Jesus Christ ." Compare Rom 8:26. See on Luk 6:24. Note also that the word another is ἄλλον , and not ἕτερον , which means different . The advocate who is to be sent is not different from Christ, but another similar to Himself. See on Mat 6:24.

Vincent: Joh 14:16 - With you With you ( μεθ ' ὑμῶν ) Notice the three prepositions used in this verse to describe the Spirit's relation to the believer. With you...

With you ( μεθ ' ὑμῶν )

Notice the three prepositions used in this verse to describe the Spirit's relation to the believer. With you (μετά ), in fellowship; by you (παρά ), in His personal presence; in you (ἐν ), as an indwelling personal energy, at the springs of the life.

Vincent: Joh 14:17 - The Spirit of Truth The Spirit of Truth " A most exquisite title," says Bengel. The Spirit, who has the truth, reveals it, by knowledge in the understanding; confer...

The Spirit of Truth

" A most exquisite title," says Bengel. The Spirit, who has the truth, reveals it, by knowledge in the understanding; confers it by practical proof and taste in the will; testifies of it to others also through those to whom He has revealed it; and defends that truth, of which Joh 1:17 speaks, grace and truth .... The truth makes all our virtues true. Otherwise there is a kind of false knowledge, false faith, false hope, false love; but there is no such thing as false truth."

Vincent: Joh 14:17 - The world The world See on Joh 1:9.

The world

See on Joh 1:9.

Vincent: Joh 14:17 - Shall be in you Shall be in you Some editors read, ἐστίν , is in you.

Shall be in you

Some editors read, ἐστίν , is in you.

Vincent: Joh 14:18 - Leave Leave ( ἀφήσω ) See on Joh 4:3.

Leave ( ἀφήσω )

See on Joh 4:3.

Vincent: Joh 14:18 - Comfortless Comfortless ( ὀρφανούς ) Literally, bereft or orphans . Only here and Jam 1:27, where it is rendered fatherless . Compare my l...

Comfortless ( ὀρφανούς )

Literally, bereft or orphans . Only here and Jam 1:27, where it is rendered fatherless . Compare my little children (Joh 13:33). " He hath not left us without a rule (Joh 13:34); nor without an example (Joh 13:15); nor without a motive (Joh 14:15); nor without a strength (Joh 15:5); nor without a warning (Joh 15:2, Joh 15:6); nor without a Comforter (Joh 14:18); nor without a reward (Joh 14:2) (James Ford, " The Gospel of St. John Illustrated" ).

Vincent: Joh 14:18 - I will come I will come ( ἔρχομαι ) Present tense, I come . See on Joh 14:3.

I will come ( ἔρχομαι )

Present tense, I come . See on Joh 14:3.

Vincent: Joh 14:19 - Ye shall live also Ye shall live also ( καὶ ὑμεῖς ζήσεσθε ) This may also be rendered, and ye shall live , explaining the former state...

Ye shall live also ( καὶ ὑμεῖς ζήσεσθε )

This may also be rendered, and ye shall live , explaining the former statement, ye behold me . So Rev., in margin. This is better. John is not arguing for the dependence of their life on Christ's, but for fellowship with Christ as the ground of spiritual vision.

Vincent: Joh 14:21 - Hath Hath " Who has in memory and keeps in life" (Augustine).

Hath

" Who has in memory and keeps in life" (Augustine).

Vincent: Joh 14:21 - Will manifest Will manifest ( ἐμφανίσω ) Properly, of manifestation to the sight , as distinguished from δηλόω , to make evident t...

Will manifest ( ἐμφανίσω )

Properly, of manifestation to the sight , as distinguished from δηλόω , to make evident to the mind (1Co 3:13; Col 1:8, etc.). A clear, conspicuous manifestation is indicated. Compare ye see me (Joh 14:19). " It conveys more than the disclosing of an undiscovered presence (ἀποκαλύπτω ), or the manifesting of a hidden one (φανερόω )" (Westcott).

Vincent: Joh 14:22 - Judas Judas See on Thaddaeus , Mar 3:18.

Judas

See on Thaddaeus , Mar 3:18.

Vincent: Joh 14:22 - Not Iscariot Not Iscariot The Rev. improves the translation by placing these words immediately after Judas . " He distinguishes the godly Judas, not by his o...

Not Iscariot

The Rev. improves the translation by placing these words immediately after Judas . " He distinguishes the godly Judas, not by his own surname, but by the negation of the other's; marking at the same time the traitor as present again after his negotiation with the adversaries, but as having no sympathy with such a question" (Bengel).

Vincent: Joh 14:22 - How is it How is it ( τί γέγ ονεν ) Literally, what has come to pass . Implying that Judas thought that some change had taken place i...

How is it ( τί γέγ ονεν )

Literally, what has come to pass . Implying that Judas thought that some change had taken place in Jesus' plans. He had assumed that Jesus would, as the Messiah, reveal Himself publicly.

Vincent: Joh 14:23 - My word My word ( λόγον μου ) The entire gospel message, as distinguished from its separate parts or commandments.

My word ( λόγον μου )

The entire gospel message, as distinguished from its separate parts or commandments.

Vincent: Joh 14:23 - We will come We will come Compare Joh 10:30; Rev 3:20.

We will come

Compare Joh 10:30; Rev 3:20.

Vincent: Joh 14:23 - Abode Abode ( μονὴν ) See on Joh 14:2. Compare 1Jo 2:24; 1Jo 5:15.

Abode ( μονὴν )

See on Joh 14:2. Compare 1Jo 2:24; 1Jo 5:15.

Vincent: Joh 14:24 - My sayings My sayings ( λόγους ) Rev., words . Compare word , Joh 14:23. The constituent parts of the one word .

My sayings ( λόγους )

Rev., words . Compare word , Joh 14:23. The constituent parts of the one word .

Vincent: Joh 14:25 - Being yet present Being yet present ( μένων ) Rev., stronger and more literally, while yet abiding .

Being yet present ( μένων )

Rev., stronger and more literally, while yet abiding .

Vincent: Joh 14:26 - In my name In my name See on Joh 14:13.

In my name

See on Joh 14:13.

Vincent: Joh 14:26 - He He ( ἐκεῖνος ) Setting the Advocate distinctly and sharply before the hearers. The pronoun is used in John's First Epistle, distinctiv...

He ( ἐκεῖνος )

Setting the Advocate distinctly and sharply before the hearers. The pronoun is used in John's First Epistle, distinctively of our Lord. See 1Jo 2:6; 1Jo 3:3, 1Jo 3:5, 1Jo 3:7, 1Jo 3:16; 1Jo 4:17.

Vincent: Joh 14:26 - I have said I have said ( εἶπον ) The aorist tense, I said .

I have said ( εἶπον )

The aorist tense, I said .

Vincent: Joh 14:27 - Peace Peace " These are last words, as of one who is about to go away and says 'good-night' or gives his blessing" (Luther). Peace! was the ordinary...

Peace

" These are last words, as of one who is about to go away and says 'good-night' or gives his blessing" (Luther). Peace! was the ordinary oriental greeting at parting. Compare Joh 20:21.

Vincent: Joh 14:27 - My peace I give My peace I give Compare 1Jo 3:1. " It is of his own that one gives " (Godet).

My peace I give

Compare 1Jo 3:1. " It is of his own that one gives " (Godet).

Vincent: Joh 14:27 - Let it be afraid Let it be afraid ( δειλιάτω ) Only here in the New Testament. Properly it signifies cowardly fear. Rev., fearful . The kindred adjec...

Let it be afraid ( δειλιάτω )

Only here in the New Testament. Properly it signifies cowardly fear. Rev., fearful . The kindred adjective δειλός fearful , is used by Matthew of the disciples in the storm (Mat 8:26), and in Revelation of those who deny the faith through fear of persecution (Rev 21:8). The kindred noun, δειλία , occurs only in 2Ti 1:7, " God hath not given us the spirit of fear ," contrasted with the spirit of power, love, and a sound mind.

Vincent: Joh 14:28 - I said I said Omit, and read, ye would have rejoiced because I go unto the Father .

I said

Omit, and read, ye would have rejoiced because I go unto the Father .

Vincent: Joh 14:30 - Hereafter I will not talk Hereafter I will not talk ( οὐκ ἔπι λαλήσω ) Rev., more correctly, I will no more speak .

Hereafter I will not talk ( οὐκ ἔπι λαλήσω )

Rev., more correctly, I will no more speak .

Vincent: Joh 14:30 - The prince of this world The prince of this world The best texts read, " of the world."

The prince of this world

The best texts read, " of the world."

Vincent: Joh 14:30 - Hath nothing in me Hath nothing in me No right nor power over Christ which sin in Him could give. The Greek order is, in me he hath nothing .

Hath nothing in me

No right nor power over Christ which sin in Him could give. The Greek order is, in me he hath nothing .

Vincent: Joh 14:31 - But that the world may know, etc But that the world may know, etc. The connection in this verse is much disputed. Some explain, Arise , let us go hence , that the wo...

But that the world may know, etc.

The connection in this verse is much disputed. Some explain, Arise , let us go hence , that the world may know that I love the Father , and that even as the Father commanded me so I do . Others, So I do , that the world may know - and even as the Father , etc. Others, again, take the opening phrase as elliptical, supplying either, he cometh , i.e., Satan, in order that the world may know - and that as the Father, etc.; or, I surrender myself to suffering and death that the world may know, etc. In this case, Arise , etc., will form, as in A.V. and Rev., an independent sentence. I incline to adopt this. The phrase ἀλλ ' ἵνα , but in order that , with an ellipsis, is common in John. See Joh 1:8, Joh 1:31; Joh 9:3; Joh 13:18; Joh 15:25; 1Jo 2:19.

Wesley: Joh 14:1 - Let not your heart be troubled At my departure.

At my departure.

Wesley: Joh 14:1 - Believe This is the sum of all his discourse, which is urged till they did believe, Joh 16:30. And then our Lord prays and departs.

This is the sum of all his discourse, which is urged till they did believe, Joh 16:30. And then our Lord prays and departs.

Wesley: Joh 14:2 - 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.

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.

Wesley: Joh 14:4 - The way Of faith, holiness, sufferings.

Of faith, holiness, sufferings.

Wesley: Joh 14:5 - Thomas saith Taking him in a gross sense.

Taking him in a gross sense.

Wesley: Joh 14:6 - -- 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 whithe...

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, Joh 14:7-17; the third, Joh 14:18, &c.

Wesley: Joh 14:7 - Ye have known Ye have begun to know him.

Ye have begun to know him.

Wesley: Joh 14:10 - I am in the Father. The words that I speak, &c. _That is, I am one with the Father, in essence, in speaking, and in acting.

_That is, I am one with the Father, in essence, in speaking, and in acting.

Wesley: Joh 14:11 - Believe me On my own word, because I am God.

On my own word, because I am God.

Wesley: Joh 14:11 - The works This respects not merely the miracles themselves, but his sovereign, Godlike way of performing them.

This respects not merely the miracles themselves, but his sovereign, Godlike way of performing them.

Wesley: Joh 14:12 - Greater works than these shall he do So one apostle wrought miracles merely by his shadow, Act 5:15; another by handkerchiefs carried from his body, Act 19:12; and all spake with various ...

So one apostle wrought miracles merely by his shadow, Act 5:15; another by handkerchiefs carried from his body, Act 19:12; and all spake with various tongues. But the converting one sinner is a greater work than all these.

Wesley: Joh 14:12 - Because I go to my Father To send you the Holy Ghost.

To send you the Holy Ghost.

Wesley: Joh 14:15 - If ye love me, keep my commandments Immediately after faith he exhorts to love and good works.

Immediately after faith he exhorts to love and good works.

Wesley: Joh 14:16 - And I will ask the Father Joh 14:21, shows the connection between this and the preceding verses.

Joh 14:21, shows the connection between this and the preceding verses.

Wesley: Joh 14:16 - And he will give you another Comforter The Greek word signifies also an advocate, instructer, or encourager.

The Greek word signifies also an advocate, instructer, or encourager.

Wesley: Joh 14:16 - Another For Christ himself was one.

For Christ himself was one.

Wesley: Joh 14:16 - To remain with you for ever With you, and your followers in faith, to the end of the world.

With you, and your followers in faith, to the end of the world.

Wesley: Joh 14:17 - The Spirit of truth Who has, reveals, testifies, and defends the truth as it is in Jesus.

Who has, reveals, testifies, and defends the truth as it is in Jesus.

Wesley: Joh 14:17 - 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 consequent...

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.

Wesley: Joh 14:17 - He shall be in you As a constant guest. Your bodies and souls shall be temples of the Holy Ghost dwelling in you.

As a constant guest. Your bodies and souls shall be temples of the Holy Ghost dwelling in you.

Wesley: Joh 14:18 - I will not leave you orphans A word that is elegantly applied to those who have lost any dear friend.

A word that is elegantly applied to those who have lost any dear friend.

Wesley: Joh 14:18 - I come to you What was certainly and speedily to be, our Lord speaks of as if it were already.

What was certainly and speedily to be, our Lord speaks of as if it were already.

Wesley: Joh 14:19 - 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 h...

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.

Wesley: Joh 14:20 - At that day When ye see me after my resurrection; but more eminently at the day of pentecost.

When ye see me after my resurrection; but more eminently at the day of pentecost.

Wesley: Joh 14:21 - He that hath my commandments Written in his heart.

Written in his heart.

Wesley: Joh 14:21 - I will manifest myself to him More abundantly.

More abundantly.

Wesley: Joh 14:23 - Jesus answered Because ye love and obey me, and they do not, therefore I will reveal myself to you, and not to them.

Because ye love and obey me, and they do not, therefore I will reveal myself to you, and not to them.

Wesley: Joh 14:23 - 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 manife...

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.

Wesley: Joh 14:26 - In my name For my sake, in my room, and as my agent.

For my sake, in my room, and as my agent.

Wesley: Joh 14:26 - 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 tr...

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.

Wesley: Joh 14:27 - Peace I leave with you Peace in general; peace with God and with your own consciences.

Peace in general; peace with God and with your own consciences.

Wesley: Joh 14:27 - My peace In particular; that peace which I enjoy, and which I create, I give - At this instant.

In particular; that peace which I enjoy, and which I create, I give - At this instant.

Wesley: Joh 14:27 - 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 ...

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!

Wesley: Joh 14:28 - God the Father is greater than I As he was man. As God, neither is greater nor less than the other.

As he was man. As God, neither is greater nor less than the other.

Wesley: Joh 14:29 - I have told you Of my going and return.

Of my going and return.

Wesley: Joh 14:30 - The prince of this world is coming To make his grand assault.

To make his grand assault.

Wesley: Joh 14:30 - 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.

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.

Wesley: Joh 14:31 - -- But I suffer him thus to assault me, Because it is the Father's commission to me, Joh 10:18. To convince the world of my love to the Father, in being ...

But I suffer him thus to assault me, Because it is the Father's commission to me, Joh 10:18. To convince the world of my love to the Father, in being obedient unto death, Phi 2:8. Arise, let us go hence - Into the city, to the passover. All that has been related from Joh 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.

JFB: Joh 14:1 - Let not your heart be troubled, &c. What myriads of souls have not these opening words cheered, in deepest gloom, since first they were uttered!

What myriads of souls have not these opening words cheered, in deepest gloom, since first they were uttered!

JFB: Joh 14:1 - ye believe in God Absolutely.

Absolutely.

JFB: Joh 14:1 - believe also in me That is, Have the same trust in Me. What less, and what else, can these words mean? And if so, what a demand to make by one sitting familiarly with th...

That is, Have the same trust in Me. What less, and what else, can these words mean? And if so, what a demand to make by one sitting familiarly with them at the supper table! Compare the saying in Joh 5:17, for which the Jews took up stones to stone Him, as "making himself equal with God" (Joh 14:18). But it is no transfer of our trust from its proper Object; it is but the concentration of our trust in the Unseen and Impalpable One upon His Own Incarnate Son, by which that trust, instead of the distant, unsteady, and too often cold and scarce real thing it otherwise is, acquires a conscious reality, warmth, and power, which makes all things new. This is Christianity in brief.

JFB: Joh 14:2 - In my Father's house are many mansions And so room for all, and a place for each.

And so room for all, and a place for each.

JFB: Joh 14:2 - if not, I would have told you That is, I would tell you so at once; I would not deceive you.

That is, I would tell you so at once; I would not deceive you.

JFB: Joh 14:2 - I go to prepare a place for you To obtain for you a right to be there, and to possess your "place."

To obtain for you a right to be there, and to possess your "place."

JFB: Joh 14:3 - I will come again and receive you unto myself Strictly, at His Personal appearing; but in a secondary and comforting sense, to each individually. Mark again the claim made:--to come again to recei...

Strictly, at His Personal appearing; but in a secondary and comforting sense, to each individually. Mark again the claim made:--to come again to receive His people to Himself, that where He is there they may be also. He thinks it ought to be enough to be assured that they shall be where He is and in His keeping.

JFB: Joh 14:4-7 - whither I go ye know . . . Thomas saith, Lord, we know not whither thou guest . . . Jesus saith, I am the way, &c. By saying this, He meant rather to draw out their inquiries and reply to them. Christ is "THE WAY" to the Father--"no man cometh unto the Father but b...

By saying this, He meant rather to draw out their inquiries and reply to them. Christ is "THE WAY" to the Father--"no man cometh unto the Father but by Me"; He is "THE TRUTH" of all we find in the Father when we get to Him, "For in Him dwelleth all the fulness of the Godhead bodily" (Col 2:9), and He is all "THE LIFE" that shall ever flow to us and bless us from the Godhead thus approached and thus manifested in Him--"this is the true God and eternal life" (1Jo 5:20).

JFB: Joh 14:7 - from henceforth Now, or from this time, understand.

Now, or from this time, understand.

JFB: Joh 14:8-12 - The substance of this passage is that the Son is the ordained and perfect manifestation of the Father, that His own word for this ought to His disciples to be enough; that if any doubts remained His works ought to remove them (see on Joh 10:37); but yet that these works of His were designed merely to aid weak faith, and would be repeated, nay exceeded, by His disciples, in virtue of the power He would confer on them after His departure. His miracles the apostles wrought, though wholly in His name and by His power, and the "greater" works Not in degree but in kind--were the conversion of thousands in a day, by His Spirit accompanying them.

Not in degree but in kind--were the conversion of thousands in a day, by His Spirit accompanying them.

JFB: Joh 14:13-14 - whatsoever ye . . . ask in my name As Mediator.

As Mediator.

JFB: Joh 14:13-14 - that will I do As Head and Lord of the kingdom of God. This comprehensive promise is emphatically repeated in Joh 14:14.

As Head and Lord of the kingdom of God. This comprehensive promise is emphatically repeated in Joh 14:14.

JFB: Joh 14:15-17 - If ye love me, keep my commandments. And I will pray the Father, &c. This connection seems designed to teach that the proper temple for the indwelling Spirit of Jesus is a heart filled with that love to Him which lives ...

This connection seems designed to teach that the proper temple for the indwelling Spirit of Jesus is a heart filled with that love to Him which lives actively for Him, and so this was the fitting preparation for the promised gift.

JFB: Joh 14:15-17 - he shall give you another Comforter A word used only by John; in his Gospel with reference to the Holy Spirit, in his First Epistle (1Jo 2:1), with reference to Christ Himself. Its prope...

A word used only by John; in his Gospel with reference to the Holy Spirit, in his First Epistle (1Jo 2:1), with reference to Christ Himself. Its proper sense is an "advocate," "patron," "helper." In this sense it is plainly meant of Christ (1Jo 2:1), and in this sense it comprehends all the comfort as well as aid of the Spirit's work. The Spirit is here promised as One who would supply Christ's own place in His absence.

JFB: Joh 14:15-17 - that he may abide with you for ever Never go away, as Jesus was going to do in the body.

Never go away, as Jesus was going to do in the body.

JFB: Joh 14:17 - whom the world cannot receive, &c. (See 1Co 2:14).

(See 1Co 2:14).

JFB: Joh 14:17 - he dwelleth with you, and shall be in you Though the proper fulness of both these was yet future, our Lord, by using both the present and the future, seems plainly to say that they already had...

Though the proper fulness of both these was yet future, our Lord, by using both the present and the future, seems plainly to say that they already had the germ of this great blessing.

JFB: Joh 14:18-20 - I will not leave you comfortless In a bereaved and desolate condition; or (as in Margin) "orphans."

In a bereaved and desolate condition; or (as in Margin) "orphans."

JFB: Joh 14:18-20 - I will come to you "I come" or "am coming" to you; that is, plainly by the Spirit, since it was to make His departure to be no bereavement.

"I come" or "am coming" to you; that is, plainly by the Spirit, since it was to make His departure to be no bereavement.

JFB: Joh 14:19 - world seeth Beholdeth.

Beholdeth.

JFB: Joh 14:19 - me no more, but ye see Behold.

Behold.

JFB: Joh 14:19 - me His bodily presence, being all the sight of Him which "the world" ever had, or was capable of, it "beheld Him no more" after His departure to the Fath...

His bodily presence, being all the sight of Him which "the world" ever had, or was capable of, it "beheld Him no more" after His departure to the Father; but by the coming of the Spirit, the presence of Christ was not only continued to His spiritually enlightened disciples, but rendered far more efficacious and blissful than His bodily presence had been before the Spirit's coming.

JFB: Joh 14:19 - because I live Not "shall live," only when raised from the dead; for it is His unextinguishable, divine life of which He speaks, in view of which His death and resur...

Not "shall live," only when raised from the dead; for it is His unextinguishable, divine life of which He speaks, in view of which His death and resurrection were but as shadows passing over the sun's glorious disk. (Compare Luk 24:5; Rev 1:18, "the Living One"). And this grand saying Jesus uttered with death immediately in view. What a brightness does this throw over the next clause, "ye shall live also!" "Knowest thou not," said LUTHER to the King of Terrors, "that thou didst devour the Lord Christ, but wert obliged to give Him back, and wert devoured of Him? So thou must leave me undevoured because I abide in Him, and live and suffer for His name's sake. Men may hunt me out of the world--that I care not for--but I shall not on that account abide in death. I shall live with my Lord Christ, since I know and believe that He liveth!" (quoted in STIER).

JFB: Joh 14:20 - At that day Of the Spirit's coming.

Of the Spirit's coming.

JFB: Joh 14:20 - ye shall know that I am in my Father, ye in me, I in you (See on Joh 17:22-23).

(See on Joh 17:22-23).

JFB: Joh 14:21 - He that hath my commandments and keepeth them, &c. (See on Joh 14:15).

(See on Joh 14:15).

JFB: Joh 14:21 - my Father and I will love him Mark the sharp line of distinction here, not only between the Divine Persons but the actings of love in Each respectively, towards true disciples.

Mark the sharp line of distinction here, not only between the Divine Persons but the actings of love in Each respectively, towards true disciples.

JFB: Joh 14:22 - Judas saith . . . not Iscariot Beautiful parenthesis this! The traitor being no longer present, we needed not to be told that this question came not from him. But it is as if the Ev...

Beautiful parenthesis this! The traitor being no longer present, we needed not to be told that this question came not from him. But it is as if the Evangelist had said, "A very different Judas from the traitor, and a very different question from any that he would have put. Indeed [as one in STIER says], we never read of Iscariot that he entered in any way into his Master's words, or ever put a question even of rash curiosity (though it may be he did, but that nothing from him was deemed fit for immortality in the Gospels but his name and treason)."

JFB: Joh 14:22 - how . . . manifest thyself to us, and not to the world A most natural and proper question, founded on Joh 14:19, though interpreters speak against it as Jewish.

A most natural and proper question, founded on Joh 14:19, though interpreters speak against it as Jewish.

JFB: Joh 14:23 - we will come and make our abode with him Astonishing statement! In the Father's "coming" He "refers to the revelation of Him as a Father to the soul, which does not take place till the Spirit...

Astonishing statement! In the Father's "coming" He "refers to the revelation of Him as a Father to the soul, which does not take place till the Spirit comes into the heart, teaching it to cry, Abba, Father" [OLSHAUSEN]. The "abode" means a permanent, eternal stay! (Compare Lev 26:11-12; Eze 37:26-27; 2Co 6:16; and contrast Jer 14:8).

JFB: Joh 14:25-26 - he shall teach you all things, and bring all to . . . remembrance, whatsoever I have said unto you (See on Joh 14:15; Joh 14:17). As the Son came in the Father's name, so the Father shall send the Spirit in My name, says Jesus, that is, with like di...

(See on Joh 14:15; Joh 14:17). As the Son came in the Father's name, so the Father shall send the Spirit in My name, says Jesus, that is, with like divine power and authority to reproduce in their souls what Christ taught them, "bringing to living consciousness what lay like slumbering germs in their minds" [OLSHAUSEN]. On this rests the credibility and ultimate divine authority of THE GOSPEL HISTORY. The whole of what is here said of THE SPIRIT is decisive of His divine personality. "He who can regard all the personal expressions, applied to the Spirit in these three chapters ('teaching,' 'reminding,' 'testifying,' 'coming,' 'convincing,' 'guiding,' 'speaking,' 'hearing,' 'prophesying,' 'taking') as being no other than a long drawn-out figure, deserves not to be recognized even as an interpreter of intelligible words, much less an expositor of Holy Scripture" [STIER].

JFB: Joh 14:27 - Peace I leave with you, my peace I give unto you If Joh 14:25-26 sounded like a note of preparation for drawing the discourse to a close, this would sound like a farewell. But oh, how different from ...

If Joh 14:25-26 sounded like a note of preparation for drawing the discourse to a close, this would sound like a farewell. But oh, how different from ordinary adieus! It is a parting word, but of richest import, the customary "peace" of a parting friend sublimed and transfigured. As "the Prince of Peace" (Isa 9:6) He brought it into flesh, carried it about in His Own Person ("My peace") died to make it ours, left it as the heritage of His disciples upon earth, implants and maintains it by His Spirit in their hearts. Many a legacy is "left" that is never "given" to the legatee, many a gift destined that never reaches its proper object. But Christ is the Executor of His own Testament; the peace He "leaves" He "gives"; Thus all is secure.

JFB: Joh 14:27 - not as the world giveth In contrast with the world, He gives sincerely, substantially, eternally.

In contrast with the world, He gives sincerely, substantially, eternally.

JFB: Joh 14:28 - If ye loved me, ye would rejoice, because I said, I go unto the Father, for my Father is greater than I These words, which Arians and Socinians perpetually quote as triumphant evidence against the proper Divinity of Christ, really yield no intelligible s...

These words, which Arians and Socinians perpetually quote as triumphant evidence against the proper Divinity of Christ, really yield no intelligible sense on their principles. Were a holy man on his deathbed, beholding his friends in tears at the prospect of losing him, to say, "Ye ought rather to joy than weep for me, and would if ye really loved me, "the speech would be quite natural. But if they should ask him, why joy at his departure was more suitable than sorrow, would they not start back with astonishment, if not horror, were he to reply, "Because my Father is greater than I?" Does not this strange speech from Christ's lips, then, presuppose such teaching on His part as would make it extremely difficult for them to think He could gain anything by departing to the Father, and make it necessary for Him to say expressly that there was a sense in which He could do so? Thus, this startling explanation seems plainly intended to correct such misapprehensions as might arise from the emphatic and reiterated teaching of His proper equality with the Father--as if so Exalted a Person were incapable of any accession by transition from this dismal scene to a cloudless heaven and the very bosom of the Father--and by assuring them that this was not the case, to make them forget their own sorrow in His approaching joy.

JFB: Joh 14:30-31 - Hereafter I will not talk much with you "I have a little more to say, but My work hastens apace, and the approach of the adversary will cut it short."

"I have a little more to say, but My work hastens apace, and the approach of the adversary will cut it short."

JFB: Joh 14:30-31 - for the prince of this world (See on Joh 12:31).

(See on Joh 12:31).

JFB: Joh 14:30-31 - cometh With hostile intent, for a last grand attack, having failed in His first formidable assault (Luk 4:1-13) from which he "departed [only] for a season" ...

With hostile intent, for a last grand attack, having failed in His first formidable assault (Luk 4:1-13) from which he "departed [only] for a season" (Joh 14:13).

JFB: Joh 14:30-31 - and hath nothing in me Nothing of His own--nothing to fasten on. Glorious saying! The truth of it is, that which makes the Person and Work of Christ the life of the world (H...

Nothing of His own--nothing to fasten on. Glorious saying! The truth of it is, that which makes the Person and Work of Christ the life of the world (Heb 9:14; 1Jo 3:5; 2Co 5:21).

JFB: Joh 14:31 - But that the world may know that I love the Father, &c. The sense must be completed thus: "But to the Prince of the world, though he has nothing in Me, I shall yield Myself up even unto death, that the worl...

The sense must be completed thus: "But to the Prince of the world, though he has nothing in Me, I shall yield Myself up even unto death, that the world may know that I love and obey the Father, whose commandment it is that I give My life a ransom for many."

JFB: Joh 14:31 - Arise, let us go hence Did they then, at this stage of the discourse, leave the supper room, as some able interpreters conclude? If so, we think our Evangelist would have me...

Did they then, at this stage of the discourse, leave the supper room, as some able interpreters conclude? If so, we think our Evangelist would have mentioned it: see Joh 18:1, which seems clearly to intimate that they then only left the upper room. But what do the words mean if not this? We think it was the dictate of that saying of earlier date, "I have a baptism to be baptized with, and how am I straitened till it be accomplished!"--a spontaneous and irrepressible expression of the deep eagerness of His spirit to get into the conflict, and that if, as is likely, it was responded to somewhat too literally by the guests who hung on His lips, in the way of a movement to depart, a wave of His hand, would be enough to show that He had yet more to say ere they broke up; and that disciple, whose pen was dipped in a love to his Master which made their movements of small consequence save when essential to the illustration of His words, would record this little outburst of the Lamb hastening to the slaughter, in the very midst of His lofty discourse; while the effect of it, if any, upon His hearers, as of no consequence, would naturally enough be passed over.

Clarke: Joh 14:1 - Let not your heart be troubled Let not your heart be troubled - After having answered St. Peter’ s question, he addresses himself again to his disciples, and tells them not t...

Let not your heart be troubled - After having answered St. Peter’ s question, he addresses himself again to his disciples, and tells them not to be afflicted at his leaving them, nor to lose courage because of what he said concerning Peter’ s denying him; that if they reposed their confidence in God, he would protect them; and that, howsoever they might see him treated, they should believe in him more firmly, as his sufferings, death, and resurrection should be to them the most positive proof of his being the Messiah, the Savior of the world

Clarke: Joh 14:1 - Ye believe in God, believe also in me Ye believe in God, believe also in me - It is best to read both the verbs in the imperative mood: - Place your confidence in God, and in me as the M...

Ye believe in God, believe also in me - It is best to read both the verbs in the imperative mood: - Place your confidence in God, and in me as the Mediator between God and man, Joh 14:12-14; and expect the utmost support from God; but expect it all through me. The disciples began to lose all hope of a secular kingdom, and were discouraged in consequence: Christ promises them a spiritual and heavenly inheritance, and thus lifts up their drooping hearts.

Clarke: Joh 14:2 - In my Father’ s house, etc. In my Father’ s house, etc. - The kingdom of glory

In my Father’ s house, etc. - The kingdom of glory

Clarke: Joh 14:2 - Many mansions Many mansions - Though I have said before that whither I am going ye cannot come now, yet do not think that we shall be for ever separated. I am goi...

Many mansions - Though I have said before that whither I am going ye cannot come now, yet do not think that we shall be for ever separated. I am going to that state of glory where there is not only a place of supreme eminence for myself, but also places for all my disciples; - various degrees of glory, suited to the various capacities and attainments of my followers

Our Lord alludes here to the temple, which was called the house of God, in the precincts of which there were a great number of chambers, 1Ki 6:5; Ezr 8:29; Jer 35:2, Jer 35:4; Jer 36:10

Clarke: Joh 14:2 - If - not - I would have told you If - not - I would have told you - If your places were not prepared in the kingdom of God, I would not have permitted you to have indulged a vain ho...

If - not - I would have told you - If your places were not prepared in the kingdom of God, I would not have permitted you to have indulged a vain hope concerning future blessedness.

Clarke: Joh 14:3 - And if I go And if I go - And when I shall have gone and prepared a place for you - opened the kingdom of an eternal glory for your reception, and for the recep...

And if I go - And when I shall have gone and prepared a place for you - opened the kingdom of an eternal glory for your reception, and for the reception of all that shall die in the faith, I will come again, after my resurrection, and give you the fullest assurances of this state of blessedness; and confirm you in the faith, by my grace and the effusion of my Spirit. Dr. Lightfoot thinks, and with great probability too, that there is an allusion here to Num 10:33 : And the ark of the Lord went before them to search out a resting place for them.

Clarke: Joh 14:4 - And whither I go ye know And whither I go ye know - I have told you this so often and so plainly that ye must certainly have comprehended what I have said.

And whither I go ye know - I have told you this so often and so plainly that ye must certainly have comprehended what I have said.

Clarke: Joh 14:5 - Lord, we know not Lord, we know not - Thomas, perhaps, thought that our Lord only spoke of his going some distance from the place where he then was.

Lord, we know not - Thomas, perhaps, thought that our Lord only spoke of his going some distance from the place where he then was.

Clarke: Joh 14:6 - I am the Way I am the Way - That leads so the Father: - the Truth that teaches the knowledge of God, and directs in the way: - the Life that animates all those w...

I am the Way - That leads so the Father: - the Truth that teaches the knowledge of God, and directs in the way: - the Life that animates all those who seek and serve him, and which is to be enjoyed eternally at the end of the way

Christ is the Way

1.    By his doctrine, Joh 6:68

2.    By his example, 1Pe 2:21

3.    By his sacrifice, Heb 9:8, Heb 9:9

4.    By his Spirit, Joh 16:13

He is the Truth

1.    In opposition to all false religions

2.    To the Mosaic law, which was only the shadow, not the truth or substance, of the good things which were to come. An

3.    In respect to all the promises of God, 2Co 1:20

He is the Life, both in grace and glory; the life that not only saves from death, but destroys it

Clarke: Joh 14:6 - No man cometh unto the Father No man cometh unto the Father - By any other doctrine, by any other merit, or by any other intercession than mine.

No man cometh unto the Father - By any other doctrine, by any other merit, or by any other intercession than mine.

Clarke: Joh 14:7 - If ye had known me, ye should have known my Father If ye had known me, ye should have known my Father - Because I and the Father are One, Joh 10:30. Or, if ye had properly examined the intention and ...

If ye had known me, ye should have known my Father - Because I and the Father are One, Joh 10:30. Or, if ye had properly examined the intention and design of the law, ye would have been convinced that it referred to me; and that all that I have done and instituted was according to the design and intention of the Father, as expressed in that law.

Clarke: Joh 14:8 - Show us the Father Show us the Father - As if he had said, We have seen and adored thee, and our happiness will be complete if thou show us the Father. The demand of P...

Show us the Father - As if he had said, We have seen and adored thee, and our happiness will be complete if thou show us the Father. The demand of Philip was similar to that made by Moses, Exo 33:18. He wished to see the glory of God. In Peter, James, or John, this would have been inexcusable; but Philip had not seen the transfiguration on the mount. The Jewish history is full of the manifestations which God made of himself, and especially when he gave the law. As Christ was introducing a new law, Philip wished to have an additional manifestation of God.

Clarke: Joh 14:9 - He that hath seen me hath seen the Father He that hath seen me hath seen the Father - Could any creature say these words? Do they not evidently imply that Christ declared himself to his disc...

He that hath seen me hath seen the Father - Could any creature say these words? Do they not evidently imply that Christ declared himself to his disciples to be the everlasting God?

Clarke: Joh 14:10 - I am in the Father, and the Father in me? I am in the Father, and the Father in me? - We are essentially one; and those who have seen me have seen him who sent me

I am in the Father, and the Father in me? - We are essentially one; and those who have seen me have seen him who sent me

Clarke: Joh 14:10 - He doeth the works He doeth the works - We are not only one in nature, but one also in operation. The works which I have done bear witness of the infinite perfection o...

He doeth the works - We are not only one in nature, but one also in operation. The works which I have done bear witness of the infinite perfection of my nature. Such miracles as I have wrought could only be performed by unlimited power.

Clarke: Joh 14:12 - And greater works than these And greater works than these - The miracles which I have wrought could not have been wrought but by the omnipotence of God; but that omnipotence can...

And greater works than these - The miracles which I have wrought could not have been wrought but by the omnipotence of God; but that omnipotence can work greater. And those who believe on my name shall, through my almighty power, be enabled to work greater miracles than those which l have ordinarily wrought. An impostor might seduce the people by false miracles; but he could not make his power and cunning pass to all those who were seduced by him: but I will give you this proof of the divinity of my mission and the truth of my doctrine

Perhaps the greater works refer to the immense multitudes that were brought to God by the ministry of the apostles. By the apostles was the doctrine of Christ spread far and wide; while Christ confined his ministry chiefly to the precincts of Judea. It is certainly the greatest miracle of Divine grace to convert the obstinate, wicked heart of man from sin to holiness. This was done in numberless cases by the disciples, who were endued with power from on high, while proclaiming remission of sins through faith in his blood

Some account for the greater works thus

1.    The very shadow of Peter healed the diseased, Act 5:15

2.    Diseases were cured, and demons cast out, by applying to the persons handkerchiefs and aprons that had before touched the body of Paul, Act 19:12

3.    By the word of Peter, Ananias and Sapphira were struck dead, Act 5:5, Act 5:9, Act 5:10

4.    Elymas the sorcerer was struck blind by the word of Paul, Act 13:11

5.    Christ only preached in Judea, and in the language only of that country; but the apostles preached through the most of the then known world, and in all the languages of all countries. But let it be remarked that all this was done by the power of Christ; and I think it still more natural to attribute the greater works to the greater number of conversions made under the apostles’ ministry. The reason which our Lord gives for this is worthy of deep attention: -

Because I go unto my Father - Where I shall be an Intercessor for you, that: -

Clarke: Joh 14:13 - Whatsoever ye shall ask in my name Whatsoever ye shall ask in my name - To enable you to perform these miracles, and to convert souls, may be granted you. Besides, by going unto the F...

Whatsoever ye shall ask in my name - To enable you to perform these miracles, and to convert souls, may be granted you. Besides, by going unto the Father, I shall receive the Holy Spirit, and send down his abundant influences into the hearts of those who believe.

Clarke: Joh 14:15 - If ye love me, keep my commandments If ye love me, keep my commandments - Do not be afflicted at the thought of my being separated from you: the most solid proof ye can give of your at...

If ye love me, keep my commandments - Do not be afflicted at the thought of my being separated from you: the most solid proof ye can give of your attachment to and affection for me is to keep my commandments. This I shall receive as a greater proof of your affection than your tears.

Clarke: Joh 14:16 - I will pray the Father I will pray the Father - After having made an atonement for the sin of the world, I will become the Mediator between God and man; and through my med...

I will pray the Father - After having made an atonement for the sin of the world, I will become the Mediator between God and man; and through my mediation and intercession shall all the blessings of grace and glory be acquired

Clarke: Joh 14:16 - Another Comforter Another Comforter - The word παρακλητος signifies not only a comforter, but also an advocate, a defender of a cause, a counsellor, patro...

Another Comforter - The word παρακλητος signifies not only a comforter, but also an advocate, a defender of a cause, a counsellor, patron, mediator. Christ is thus termed, 1Jo 2:1, where the common translation renders the word advocate. Christ is thus called, because he is represented as transacting the concerns of our souls with God; and for this cause, he tells us, he goes unto the Father, Joh 14:12. The Holy Spirit is thus called, because he transacts the cause of God and Christ with us, explains to us the nature and importance of the great atonement, shows the necessity of it, counsels us to receive it, instructs us how to lay hold on it, vindicates our claim to it, and makes intercessions in us with unutterable groanings. As Christ acted with his disciples while he sojourned with them, so the Holy Ghost acts with those who believe in his name

Clarke: Joh 14:16 - For ever For ever - As the death and atonement of Christ will be necessary to man till the conclusion of the world, so the office of the Holy Spirit must be ...

For ever - As the death and atonement of Christ will be necessary to man till the conclusion of the world, so the office of the Holy Spirit must be continued among men till the end of time: therefore says Christ, he shall continue with you for ever, teaching, comforting, advising, defending, and interceding for you and for all my followers to the end of time.

Clarke: Joh 14:17 - The Spirit of truth The Spirit of truth - The Spirit, or Holy Ghost, whose essential office is to manifest, vindicate, and apply the truth. The Gospel of Christ may be ...

The Spirit of truth - The Spirit, or Holy Ghost, whose essential office is to manifest, vindicate, and apply the truth. The Gospel of Christ may be thus called, because it exposes falsity, removes error, and teaches the knowledge of the true God - shows the way to him, saves from vanity and illusive hopes, and establishes solid happiness in the souls of those who believe

Clarke: Joh 14:17 - The world cannot receive The world cannot receive - By the world, St. John means those who are influenced only by the desire of the flesh, the desire of the eye, and the pri...

The world cannot receive - By the world, St. John means those who are influenced only by the desire of the flesh, the desire of the eye, and the pride of life, 1Jo 2:16. Now these cannot receive the Spirit of the truth, because they see him not, have no spiritual discernment, attend to nothing but the dictates of their corrupt passions and affections, and will admit of no influence but what can be an object of their senses. Hence all the deign and irreligion in the world. God, in the operation of his hands, and in the influences of his Spirit, is found every where except in the perverted passions of men. In these alone do men of corrupt minds seek him; here only he is not to be found, and therefore they become infidels and atheists

Clarke: Joh 14:17 - But ye know him But ye know him - Ye have already received a measure of the truth, and ye believe in this Spirit. Probably our Lord refers to the knowledge which th...

But ye know him - Ye have already received a measure of the truth, and ye believe in this Spirit. Probably our Lord refers to the knowledge which they should afterwards attain: in this sense the passage has been understood by the Vulgate, Nonnus, and two copies of the Itala, which read, Ye Shall know him

Clarke: Joh 14:17 - For he dwelleth with you For he dwelleth with you - Or, as the Ethiopic, Vulgate, Nonnus, and six copies of the Itala read, he shall dwell with you, (see above); and this, i...

For he dwelleth with you - Or, as the Ethiopic, Vulgate, Nonnus, and six copies of the Itala read, he shall dwell with you, (see above); and this, it is very evident, is the meaning of the evangelist, who not unfrequently uses the present for the future tense. It is certain the Holy Spirit was not yet given to the disciples so as to dwell in them; this St. John himself assures us, Joh 7:39. And it is evidently of that Spirit and its influences, which was not given till the day of pentecost, that our Lord here speaks.

Clarke: Joh 14:18 - I will not leave you comfortless I will not leave you comfortless - Literally, orphans. The original word ορφανος, is by some derived from ορφνος, obscure, dark, beca...

I will not leave you comfortless - Literally, orphans. The original word ορφανος, is by some derived from ορφνος, obscure, dark, because, says Mintert, an orphan (one deprived of father and mother) is little esteemed, neglected, and is obliged to wander about in obscurity and darkness. Others derive it from the Hebrew חרף charaph , to strip or make bare, despoil, because such a child is destitute of comfort, direction, and support, and is a prey to misery and disease, to sin and to death

The disciples of a particular teacher among the Hebrews called him father; his scholars were called his children, and, on his death, were considered as orphans. Christ calls his disciples children, beloved children, Joh 13:33; and, now that he is about to be removed from them by death, he assures them that they shall not be left fatherless, or without a teacher; for in a little time he should come again, (rise from the dead), and, after his ascension, they should be made partakers of that Spirit which would be their comforter, advocate, teacher, and guide for ever.

Clarke: Joh 14:19 - Because I live Because I live - As surely as I shall rise from the dead, so shall ye. My resurrection shall be the proof and pledge of yours. And because I live a ...

Because I live - As surely as I shall rise from the dead, so shall ye. My resurrection shall be the proof and pledge of yours. And because I live a life of intercession for you at the right hand of God, ye shall live a life of grace and peace here, and a life of glory hereafter.

Clarke: Joh 14:20 - That I am in my Father That I am in my Father - After my resurrection, ye shall be more fully convinced of this important truth, that I and the Father are One; for I will ...

That I am in my Father - After my resurrection, ye shall be more fully convinced of this important truth, that I and the Father are One; for I will live in you by the energy of my Spirit, and ye shall live in me by faith, love, and obedience.

Clarke: Joh 14:21 - He it is that loveth me He it is that loveth me - See on Joh 14:15 (note)

He it is that loveth me - See on Joh 14:15 (note)

Clarke: Joh 14:21 - And will manifest myself to him And will manifest myself to him - All my faithful disciples shall see me after my resurrection; and I will manifest my power and goodness to all tho...

And will manifest myself to him - All my faithful disciples shall see me after my resurrection; and I will manifest my power and goodness to all those who believe in and obey me, even to the end of the world.

Clarke: Joh 14:22 - Judas Judas - The same as Thaddeus and Lebbeus, the brother of James, and author of what is called the epistle of Jude

Judas - The same as Thaddeus and Lebbeus, the brother of James, and author of what is called the epistle of Jude

Clarke: Joh 14:22 - How is it How is it - Or, how can it be - τι γεγονεν, what is to happen? - on what account is it? Judas, who was probably thinking that the kingdom ...

How is it - Or, how can it be - τι γεγονεν, what is to happen? - on what account is it? Judas, who was probably thinking that the kingdom of Christ should extend over all the earth, wonders how this can be, and yet Christ manifest himself only to his disciples and not to the world, Joh 14:19. To this our Lord, in a more express manner than he had done before answers: -

Clarke: Joh 14:23 - If a man If a man - Not only my present disciples, but all those who shall believe on me through their word, or that of their successors

If a man - Not only my present disciples, but all those who shall believe on me through their word, or that of their successors

Clarke: Joh 14:23 - Love me Love me - Receive me as his Savior, and get the love of God shed abroad in his heart by the Holy Ghost

Love me - Receive me as his Savior, and get the love of God shed abroad in his heart by the Holy Ghost

Clarke: Joh 14:23 - He will keep my words He will keep my words - Observe all my sayings, and have his affections and conduct regulated by my Spirit and doctrine

He will keep my words - Observe all my sayings, and have his affections and conduct regulated by my Spirit and doctrine

Clarke: Joh 14:23 - My Father will love him My Father will love him - Call him his child; support, defend, and preserve him as such

My Father will love him - Call him his child; support, defend, and preserve him as such

Clarke: Joh 14:23 - And we will come unto him And we will come unto him - God the Father, through his Son, will continue to pour out his choicest blessings upon his head and upon his heart

And we will come unto him - God the Father, through his Son, will continue to pour out his choicest blessings upon his head and upon his heart

Clarke: Joh 14:23 - And make our abode with him And make our abode with him - Will make his heart our temple, where God, the Father, Son, and Spirit, shall rest, receive homage, and dwell to etern...

And make our abode with him - Will make his heart our temple, where God, the Father, Son, and Spirit, shall rest, receive homage, and dwell to eternity. Thus will I manifest myself to the believing, loving, obedient disciple, and not to the world, who will not receive the Spirit of the truth.

Clarke: Joh 14:24 - He that loveth me not, etc. He that loveth me not, etc. - Hence we learn that the man who is not obedient to the testimonies of Christ does not love him; and the Spirit of this...

He that loveth me not, etc. - Hence we learn that the man who is not obedient to the testimonies of Christ does not love him; and the Spirit of this truth has said, He who loves not the Lord Jesus Christ, let him be accursed, 1Co 16:22.

Clarke: Joh 14:26 - He shall teach you all things He shall teach you all things - If in the things which I have already spoken to you, there appear to you any obscurity, the Holy Spirit, the Advocat...

He shall teach you all things - If in the things which I have already spoken to you, there appear to you any obscurity, the Holy Spirit, the Advocate, Counsellor, and Instructer, will take away all your doubts, free you from all embarrassment, and give you a perfect understanding in all things: and this Spirit ye shall shortly receive

Clarke: Joh 14:26 - And bring all things to your remembrance And bring all things to your remembrance - Here Christ promises them that inspiration of the Holy Spirit which enabled them not only to give a true ...

And bring all things to your remembrance - Here Christ promises them that inspiration of the Holy Spirit which enabled them not only to give a true history of his life and death, but also gave them the most perfect recollection of all the words which he had spoken to them, so that they have been able to transmit to posterity the identical words which Jesus uttered in his sermons, and in his different discourses with them, the Jews, and others.

Clarke: Joh 14:27 - Peace I leave with you Peace I leave with you - The Jewish form of salutation and benediction. A wish of peace among them is thus to be understood: May you prosper in body...

Peace I leave with you - The Jewish form of salutation and benediction. A wish of peace among them is thus to be understood: May you prosper in body and soul, and enjoy every earthly and heavenly good! For the meaning of this word, see Mat 5:9

Clarke: Joh 14:27 - My peace I give unto you My peace I give unto you - Such tranquillity of soul, such uninterrupted happiness of mind, such everlasting friendship with God as I enjoy, may ye ...

My peace I give unto you - Such tranquillity of soul, such uninterrupted happiness of mind, such everlasting friendship with God as I enjoy, may ye all enjoy! And such blessedness I bequeath unto you: it is my last, my best, my dying legacy

Clarke: Joh 14:27 - Not as the world giveth Not as the world giveth - Not as the Jews, in empty wishes: not as the people of the world, in empty compliments. Their salutations and benedictions...

Not as the world giveth - Not as the Jews, in empty wishes: not as the people of the world, in empty compliments. Their salutations and benedictions are generally matters of custom and polite ceremony, given without desire or design; but I mean what I say; what I wish you, that I will give you. To his followers Jesus gives peace, procures it, preserves it, and establishes it. He is the author, prince, promoter, and keeper of peace

Clarke: Joh 14:27 - Neither let it be afraid Neither let it be afraid - Μηδε δειλιατω, Let not your heart shrink back through fear of any approaching evil. This is the proper meani...

Neither let it be afraid - Μηδε δειλιατω, Let not your heart shrink back through fear of any approaching evil. This is the proper meaning of the word. In a few hours ye will be most powerfully assaulted; but stand firm: - the evil will only fall upon me; and this evil will result in your comfort and salvation, and in the redemption of a lost world.

Clarke: Joh 14:28 - I go away I go away - To the Father by my death

I go away - To the Father by my death

Clarke: Joh 14:28 - And come again unto you And come again unto you - By my resurrection

And come again unto you - By my resurrection

Clarke: Joh 14:28 - Ye would rejoice Ye would rejoice - Because, as the Messiah, I am going to receive a kingdom, and power, and glory, for ever. Therefore as my friends ye should rejoi...

Ye would rejoice - Because, as the Messiah, I am going to receive a kingdom, and power, and glory, for ever. Therefore as my friends ye should rejoice in my elevation, though for a while it may put you to the pain of being separated from me: besides, I am going that I may send you the Holy Spirit, which shall fill you with the fullness of God: on your own account, therefore, ye should have rejoiced and not mourned

Clarke: Joh 14:28 - My Father is greater than I My Father is greater than I - In Joh 14:24, Christ tells his disciples that the Father had sent him: i.e. in his quality of Messiah, he was sent by ...

My Father is greater than I - In Joh 14:24, Christ tells his disciples that the Father had sent him: i.e. in his quality of Messiah, he was sent by the Father to instruct, and to save mankind. Now, as the sender is greater than the sent, Joh 13:16, so in this sense is the Father greater than the Son; and in this sense was the passage understood by Origen, Jerome, Novatian, and Vigilius, who read the text thus: The Father, ὁ πεμψας, who sent me, is greater than I. It certainly requires very little argument, and no sophistry, to reconcile this saying with the most orthodox notion of the Godhead of Christ; as he is repeatedly speaking of his Divine and of his human nature. Of the former he says, I and the Father are one, Joh 10:30; and of the latter he states, with the same truth, The Father is greater than I.

Clarke: Joh 14:29 - I have told you before it come to pass I have told you before it come to pass - Lest my death should be a stumbling-block to you, I have spoken of it beforehand, and showed you the necess...

I have told you before it come to pass - Lest my death should be a stumbling-block to you, I have spoken of it beforehand, and showed you the necessity of it, that when it happens ye may believe, that as I could predict it so clearly, and so circumstantially, so all the good which I have promised shall be the result may be confidently expected by you; and that your sorrow, if not entirely removed, may at least be much mitigated.

Clarke: Joh 14:30 - The prince of this world The prince of this world - Τουτου, of this, is omitted by ABDEGHKLMS, Mt. BH, one hundred others; both the Syriac, later Persic, all the Arab...

The prince of this world - Τουτου, of this, is omitted by ABDEGHKLMS, Mt. BH, one hundred others; both the Syriac, later Persic, all the Arabic, and several of the primitive fathers. I rather think the omission of the pronoun makes the sense more general; for, had he said This world, the words might have been restrained to the Jewish state, or to the Roman government. But who is the person called here the prince of the world

1.    Mr. Wakefield thinks that Christ speaks here of himself, as he does in Joh 12:31, (see the note there), and translates this verse and the following thus: For the ruler of this world is coming; and I have nothing now to do, but to convince the world that I love the Father, and do as he commanded me. On which he observes that our Lord speaks of what he shall be, when he comes again, and not of what he then was: compare Joh 14:18; Joh 16:16; Joh 17:2; Mat 28:18; Phi 2:9. And how often does he speak of himself, as the Son of man, in the third person! See his vindication of this translation in the third vol. of his New Testament

2.    Others think that our Lord refers to the Roman government, the ruler of the world, who, by its deputy, Pilate, was going to judge him, but who should find nothing ( εὑρησει ουδεν, which is the reading found in some excellent MSS. and versions, and is followed by almost all the primitive fathers), as a just cause of death in him - nothing in the whole of his conduct which was in the least reprehensible; and this indeed Pilate witnessed in the most solemn manner. See Joh 18:38; Joh 19:4, Joh 19:12; see also Luk 23:4, etc., and Mat 27:24

3.    But the most general opinion is that Satan is meant, who is called the prince of the power of the air, Eph 2:2; and who is supposed to be the same that is called the god of this world, 2Co 4:4; and who at his last and most desperate trial, the agony in the garden, should be convinced that there was nothing of his nature in Christ, nothing that would coincide with his solicitations, and that he should find himself completely foiled in all his attacks, and plainly foresee the impending ruin of his kingdom. It is very difficult to ascertain the real meaning here: of the different opinions proposed above, the reader must take that which he deems the most likely.

Clarke: Joh 14:31 - Arise, let us go hence Arise, let us go hence - Calmet supposes that Christ, having rendered thanks to God, and sung the usual hymn, Mat 26:30; Mar 14:26; rose from the ta...

Arise, let us go hence - Calmet supposes that Christ, having rendered thanks to God, and sung the usual hymn, Mat 26:30; Mar 14:26; rose from the table, left the city, and went towards the garden of Olives, or garden of Gethsemane, on the road to which, a part of the following discourse was delivered. It was now about midnight, and the moon was almost full, it being the 14th day of her age, about the time in which the Jewish passover was to be slain

The reader should carefully note the conduct of our Lord. He goes to die as a Sacrifice, out of love to mankind, in obedience to the Divine will, and with unshaken courage. All our actions should be formed on this plan. They should have the love of God and man for their principle and motive; his glory for their end; and his will for their rule. He who lives and acts thus shall live for ever. Amen.

Calvin: Joh 14:1 - Let not your heart be troubled // You believe in God 1.Let not your heart be troubled Not without good reason does Christ confirm his disciples by so many words, since a contest so arduous and so terrib...

1.Let not your heart be troubled Not without good reason does Christ confirm his disciples by so many words, since a contest so arduous and so terrible awaited them; for it was no ordinary temptation, that soon afterwards they would see him hanging on the cross; a spectacle in which nothing was to be seen but ground for the lowest despair. The season of so great distress being at hand, he points out the remedy, that they may not be vanquished and overwhelmed; for he does not simply exhort and encourage them to be steadfast, but likewise informs them where they must go to obtain courage; that is, by faith, when he is acknowledged to be the Son of God, who has in himself a sufficiency of strength for maintaining the safety of his followers.

We ought always to attend to the time when these words were spoken, that Christ wished his disciples to remain brave and courageous, when they might think that every thing was in the greatest confusion; and therefore we ought to employ the same shield for warding off such assaults. It is impossible for us, indeed, to avoid feeling various emotions, but though we are shaken, we must not fall down. Thus it is said of believers, that they are not troubled, because, relying on the word of God, though very great difficulties press hard upon them, still they remain steadfast and upright.

You believe in God It might also be read in the imperative mood, Believe in God, and believe in me; but the former reading agrees better, and has been more generally received. Here he points out the method of remaining steadfast, as I have already said; that is, if our faith rest on Christ, and view him in no other light than as being present and stretching out his hand to assist us. But it is wonderful that faith in the Father is here placed first in order, for he ought rather to have told his disciples that they ought to believe in God, since they had believed in Christ; because, as Christ is the lively image of the Father, so we ought first to cast our eyes on him; and for this reason, too, he descends to us, that our faith, beginning with him, may rise to God. But Christ had a different object in view, for all acknowledge that we ought to believe in God, and this is an admitted principle to which all assent without contradiction; and yet there is scarce one in a hundred who actually believes it, not only because the naked majesty of God is at too great a distance from us, but also because Satan interposes clouds of every description to hinder us from contemplating God. The consequence is, that our faith, seeking God in his heavenly glory and inaccessible light, vanishes away; and even the flesh, of its own accord, suggests a thousand imaginations, to turn away our eyes from beholding God in a proper manner.

The Son of God, then, who is Jesus Christ, 61 holds out himself as the object to which our faith ought to be directed, and by means of which it will easily find that on which it can rest; for he is the true Immanuel, who answers us within, as soon as we seek him by faith. It is one of the leading articles of our faith, that our faith ought to be directed to Christ alone, that it may not wander through long windings; and that it ought to be fixed on him, that it may not waver in the midst of temptations. And this is the true proof of faith, when we never suffer ourselves to be torn away from Christ, and from the promises which have been made to us in him. When Popish divines dispute, or, I should rather say, chatter, about the object of faith, they mention God only, and pay no attention to Christ. They who derive their instruction from the notions of such men, must be shaken by the slightest gale of wind that blows. Proud men are ashamed of Christ’s humiliation, and, therefore, they fly to God’s incomprehensible Divinity. But faith will never reach heaven unless it submit to Christ, who appears to be a low and contemptible God, and will never be firm if it do not seek a foundation in the weakness of Christ.

Calvin: Joh 14:2 - In my Father’s house are many dwellings // And if it were not so, I would have told you 2.In my Father’s house are many dwellings As the absence of Christ was a cause of grief, he declares that he does not, go away in such a. manner as...

2.In my Father’s house are many dwellings As the absence of Christ was a cause of grief, he declares that he does not, go away in such a. manner as to remain separate from them, since there is room for them also in the heavenly kingdom. For it was proper that he should remove the suspicion from their minds, that, when Christ ascended to the Father, he left his disciples on earth without taking any farther notice of them. This passage has been erroneously interpreted in another sense, as if Christ taught that’ there are various degrees of honor in the heavenly kingdom; for he says, that the mansions are many, not that they are different or unlike, but that there are enough of them for a great number of persons; as if he had said, that there is room not only for himself, but also for all his disciples.

And if it were not so, I would have told you Here commentators differ. Some read these words as closely connected with what goes before: “If the dwellings had not been already prepared, I would have said that I go before you to prepare them.” But I rather agree with those who render it thus: “If the heavenly glory had awaited me only, I would not have deceived you. I would have told you that there was no room for any one but myself in my Father’s house. But the case is widely different; for I go before, to prepare a place for you.” The context, in my opinion, demands that we read it in this manner; for it follows immediately afterwards, If I go to prepare a place for you. By these words Christ intimates that the design of his departure is, to prepare a place for his disciples. In a word, Christ did not ascend to heaven in a private capacity, to dwell there alone, but rather that it might be the common inheritance of all the godly, and that in this way the Head might be united to his members.

But a question arises, What was the condition of the fathers after death, before Christ ascended to heaven? For the conclusion usually drawn is, that believing souls were shut up in an intermediate state or prison, because Christ says that, by his ascension into heaven, the place will be prepared. But the answer is easy. This place is said to be prepared for the day of the resurrection; for by nature mankind are banished from the kingdom of God, but the Son, who is the only heir of heaven, took possession of it in their name, that through him we may be permitted to enter; for in his person we already possess heaven by hope, as Paul informs us, (Eph 1:3.) Still we will not enjoy this great blessing, until he come from heaven the second time. The condition of the fathers after death, therefore, is not here distinguished from ours; because Christ has prepared both for them and for us a place, into which he will receive us all at the last day. Before reconciliation had been made, believing souls were, as it were, placed on a watch-tower, looking for the promised redemption, and now they enjoy a blessed rest, until the redemption be finished.

Calvin: Joh 14:3 - And if I go away 3.And if I go away The conditional term, if, ought to be interpreted as an adverb of time; as if it had been said, “After that I have gone away, ...

3.And if I go away The conditional term, if, ought to be interpreted as an adverb of time; as if it had been said, “After that I have gone away, I will return to you again. ” This return must not be understood as referring to the Holy Spirit, as if Christ had manifested to the disciples some new presence of himself by the Spirit. It is unquestionably true, that Christ dwells with us and in us by his Spirit; but here he speaks of the last day of judgment, when he will, at length, come to assemble his followers. And, indeed, if we consider the whole body of the Church, he every day prepares a place for us; whence it follows, that the proper time for our entrance into heaven is not yet come.

Calvin: Joh 14:4 - And whither I go you know 4.And whither I go you know As we need no ordinary fortitude, that we may patiently endure to be so long separated from Christ, he adds another confi...

4.And whither I go you know As we need no ordinary fortitude, that we may patiently endure to be so long separated from Christ, he adds another confirmation, that the disciples know that his death is not a destruction, but a passage to the Father; and next, that they know the way which they must follow, that they may arrive at the participation of the same glory. Both clauses ought to be carefully observed. First, we must see Christ, by the eyes of faith, in the heavenly glory and a blessed immortality; and, secondly, we ought to know that he is the first-fruits of our life, and that the way which was closed against us has been opened by him.

Calvin: Joh 14:5 - Thomas saith to him 5.Thomas saith to him. Though, at first sight, the reply of Thomas appears to contradict what Christ had said, yet he did not intend to give the li...

5.Thomas saith to him. Though, at first sight, the reply of Thomas appears to contradict what Christ had said, yet he did not intend to give the lie to his Master. But it may be asked, In what sense does he deny what Christ asserted? I reply, the knowledge possessed by the saints is sometimes confused, because they do not understand the manner or the reason of those things which are certain, and which have been explained to them. For example, the Prophets foretold the calling of the Gentiles with a true perception of faith, and yet Paul declares that it was a mystery hidden from them, (Eph 3:2.) In like manner, when the Apostles believed that Christ was departing to the Father, and yet did not know in what way he would obtain the kingdom, Thomas justly replies, that they do not know whither he is going. Hence he concludes that they know still less about the way; for before we enter into a road, we must know where we intend to go.

Calvin: Joh 14:6 - I am the way // The way, the truth, and the life // The truth // No man cometh to the Father 6.I am the way Though Christ does not give a direct reply to the question put to him, yet he passes by nothing that is useful to be known. It was pro...

6.I am the way Though Christ does not give a direct reply to the question put to him, yet he passes by nothing that is useful to be known. It was proper that Thomas’ curiosity should be checked; and, therefore, Christ does not explain what would be his condition when he should have departed out of this world to go to the Father, 62 but dwells on a subject far more necessary. Thomas would gladly have heard what Christ intended to do in heaven, as we never become weary of those intricate speculations; but it is of greater importance to us to employ our study and labor in another inquiry, how we may become partakers of the blessed resurrection. The statement amounts to this, that whoever obtains Christ is ill want of nothing; and, therefore, that whoever is not satisfied with Christ alone, strives after something beyond absolute perfection.

The way, the truth, and the life He lays down three degrees, as if he had said, that he is the beginning, and the middle, and the end; and hence it follows that we ought to begin with him, to continue in him, and to end in him. We certainly ought not to seek for higher wisdom than that which leads us to eternal life, and he testifies that this life is to be found in him. Now the method of obtaining life is, to become new creatures. He declares, that we ought not to seek it anywhere else, and, at the same time, reminds us, that he is the way, by which alone we can arrive at it. That he may not fail us in any respect, he stretches out the hand to those who are going astray, and stoops so low as to guide sucking infants. Presenting himself as a leader, he does not leave his people in the middle of the course, but makes them partakers of the truth. At length he makes them enjoy the fruit of it, which is the most excellent and delightful thing that can be imagined.

As Christ is the way, the weak and ignorant have no reason to complain that they are forsaken by him; and as he is the truth and the life, he has in himself also what is fitted to satisfy the most perfect. In short, Christ now affirms, concerning happiness, what I have lately said concerning the object of faith. All believe and acknowledge that the happiness of man lies in God alone: but they afterwards go wrong in this respect, that, seeking God elsewhere than in Christ, they tear him — so to speak — from his true and solid Dignity.

The truth is supposed by some to denote here the saving light of heavenly wisdom, and by others to denote the substance of life and of all spiritual blessings, which is contrasted with shadows and figures; as it is said, grace and truth came by Jesus Christ, (Joh 1:17.) My opinion is, that the truth means here the perfection of faith as the way means its beginning and first elements. The whole may be summed up thus: “If any man turn aside from Christ, he will do nothing but go astray; if any man do not rest on him, he will feed elsewhere on nothing but wind and vanity; if any man, not satisfied with him alone, wishes to go farther, 63 he will find death instead of life.”

No man cometh to the Father This is an explanation of the former statement’, for he is the way, because he leads us to the Father, and he is the truth and the life, because in him we perceive the Father. As to calling on God, it may indeed be said, with truth, that no prayers are heard but through the intercession of Christ; but as Christ does not now speak about prayer, we ought simply to understand the meaning to be, that men contrive for themselves true labyrinths, whenever, after having forsaken Christ, they attempt to come to God. For Christ proves that he is the life, because God, with whom is the fountain of life, (Psa 36:9,) cannot be enjoyed in any other way than in Christ. Wherefore all theology, when separated from Christ, is not only vain and confused, but is also mad, deceitful, and spurious; for, though the philosophers sometimes utter excellent sayings, yet they have nothing but what is short-lived, and even mixed up with wicked and erroneous sentiments.

Calvin: Joh 14:7 - If you had known me // And henceforth you know him, and have seen him 7.If you had known me He confirms what we have just now said, that it is a foolish and pernicious curiosity, when men, not satisfied with him, attemp...

7.If you had known me He confirms what we have just now said, that it is a foolish and pernicious curiosity, when men, not satisfied with him, attempt to go to God by indirect and crooked paths. 64 They admit that there is nothing better than the knowledge of God; but when he is near them, and speaks to them familiarly, they wander through their own speculations, and seek above the clouds him whom they do not deign to acknowledge as present. Christ, therefore, blames the disciples for not acknowledging that the fullness of the Godhead was manifested in him. “I see,” (says he,) “that hitherto you have not known me in a right and proper manner, because you do not yet acknowledge the lively image of the Father which is exhibited in me.”

And henceforth you know him, and have seen him He adds this, not only to soften the severity of the reproof, but likewise to accuse them of ingratitude and slothfulness, if they do not consider and inquire what has been given to them; for he said this rather for the purpose of commending his doctrine than of extolling their faith. The meaning therefore is, that God is now plainly exhibited to them if they would but open their eyes. The word see expresses the certainty of faith.

Calvin: Joh 14:8 - Show us the Father 8.Show us the Father It appears to be very absurd that the Apostles should offer so many objections to the Lord; for why did he speak but to inform t...

8.Show us the Father It appears to be very absurd that the Apostles should offer so many objections to the Lord; for why did he speak but to inform them on that point about which Philip puts the question? Yet there is not one of their faults that is here described that may not be charged on us as well as on them. We profess to be earnest in seeking God; and when he presents himself before our eyes, we are blind.

Calvin: Joh 14:9 - Have I been so long time with you? 9.Have I been so long time with you? Christ justly reproves Philip for not having the eyes of his faith pure. He had God present in Christ, and yet h...

9.Have I been so long time with you? Christ justly reproves Philip for not having the eyes of his faith pure. He had God present in Christ, and yet he did not behold him. What prevented him but his own ingratitude? Thus, in the present day, they who, in consequence of not being satisfied with Christ alone, are hurried into foolish speculations, in order to seek God in them, make little progress in the Gospel. This foolish desire springs from the meanness of Christ’s low condition; and this is very unreasonable, for by that humiliation he exhibits the infinite goodness of God.

Calvin: Joh 14:10 - That I am in the Father, and the Father in me // The words which I speak to you // I do not speak, from myself // Believe me that I am in the Father, and the Father in me 10.That I am in the Father, and the Father in me I do not consider these words to refer to Christ’s Divine essence, but to the manner of the revela...

10.That I am in the Father, and the Father in me I do not consider these words to refer to Christ’s Divine essence, but to the manner of the revelation; for Christ, so far as regards his hidden Divinity, is not better known to us than the Father. But he is said to be the lively Image, or Portrait, of God, 65 because in him God has fully revealed himself, so far as God’s infinite goodness, wisdom, and power, are clearly manifested in him. And yet the ancient writers do not take an erroneous view of this passage, when they quote it as a proof for defending Christ’s Divinity; but as Christ does not simply inquire what he is in himself, but what we ought to acknowledge him to be, this description applies to his power rather than to his essence. The Father, therefore, is said to be in Christ, because full Divinity dwells in him, and displays its power; and Christ, on the other hand, is said to be in the Father, because by his Divine power he shows that he is one with the Father

The words which I speak to you He proves from the effect that we ought not to seek God anywhere else than in him; for he maintains that his doctrine, being heavenly and truly Divine, is a proof and bright mirror of the presence of God. If it be objected, that all the Prophets ought to be accounted sons of God, because they speak divinely from the inspiration of the Spirit, and because God was the Author of their doctrine, the answer is easy. We ought to consider what their doctrine contains; for the Prophets send their disciples to another person, but Christ attaches them to himself. Besides, we ought to remember what the apostle declares, that now God speaketh from heaven (Heb 12:25) by the mouth of his Son, and that, when he spoke by Moses, he spoke, as it were, from the earth.

I do not speak, from myself; that is, as a man only, or after the manner of men; because the Father, exhibiting the power of his Spirit in Christ’s doctrine, wishes his Divinity to be recognized in him.

This must not be confined to miracles; for it is rather a continuation of the former statement, that the majesty of God is clearly exhibited in Christ’s doctrine; as if he had said, that his doctrine is truly a work of God, from which it may be known with certainty that God dwelleth in him. By the works, therefore, I understand a proof of the power of God.

Believe me that I am in the Father, and the Father in me He first demands from the disciples to give credit to his testimony, when he asserts that he is the Son of God; but as they had hitherto been too lazy, he indirectly reproves their indolence. “If my assertion,” says he, “does not produce conviction, and if you have so mean an opinion of me, that you do not think that you ought to believe my words, consider, at least, that power which is a visible image of the presence of God.” It is very absurd in them, indeed, not to believe, entirely, the words which proceed from the mouth of the Lord Jesus, 66 since they ought to have embraced, without any hesitation, every thing that he expressed, even by a single word. But here Christ reproves his disciples for having made so little progress, though they had received so many admonitions on the same subject. He does not explain what is the nature of faith, but declares that he has what is even sufficient for convicting unbelievers.

The repetition of the words, I am in the Father, and the Father in me, is not superfluous; for we know too well, by experience, how our nature prompts us to foolish curiosity. As soon as we have gone out of Christ, we shall have nothing else than the idols which we have formed, but in Christ, there is nothing but what is divine, and what keeps us in God

Calvin: Joh 14:12 - Verily, verily, I, tell you // And shall do greater works than these // Because I go to the Father 12.Verily, verily, I, tell you All that he had hitherto told his disciples about himself, so far as it regarded them, was temporal; and, therefore, i...

12.Verily, verily, I, tell you All that he had hitherto told his disciples about himself, so far as it regarded them, was temporal; and, therefore, if he had not added this clause, the consolation would not have been complete; particularly since our memory is so short, when we are called to consider the gifts of God. On this subject it is unnecessary to go to others for examples; for, when God has loaded us with every kind of blessings, if He pause for fourteen days, we fancy that he is no longer alive. This is the reason why Christ not only mentions his present power, which the Apostles, at that time, beheld with their eyes, but promises an uninterrupted conviction of it for the future. And, indeed, not only was his Divinity attested, so long as he dwelt on the earth, but after he had gone to the Father, striking proofs of it were enjoyed by believers. But either our stupidity or our malice hinders us from perceiving God in his works, and Christ in the works of God.

And shall do greater works than these Many are perplexed by the statement of Christ, that the Apostles would do greater works than he had done I pass by the other answers which have been usually given to it, and satisfy myself with this single answer. First, we must understand what Christ means; namely, that the power by which he proves himself to be the Son of God, is so far from being confined to his bodily presence, that it must be clearly demonstrated by many and striking proofs, when he is absent. Now the ascension of Christ was soon afterwards followed by a wonderful conversion of the world, in which the Divinity of Christ was more powerfully displayed than while he dwelt among men. Thus, we see that the proof of his Divinity was not confined to the person of Christ, but was diffused through the whole body of the Church.

Because I go to the Father This is the reason why the disciples would do greater things than Christ himself. It is because, when he has entered into the possession of his kingdom, he will more fully demonstrate his power from heaven. Hence it is evident that his glory is in no degree diminished, because, after his departure, the Apostles, who were only his instruments, performed more excellent works. What is more, in this manner it became evident that he sitteth at the right hand of the Father, that every knee may bow before him, (Phi 2:10.)

Calvin: Joh 14:13 - And whatever you ask in my name, that I will do // That the Father may be glorified in the Son 13.And whatever you ask in my name, that I will do By these words He plainly declares that he will be the Author of all that shall be done by the han...

13.And whatever you ask in my name, that I will do By these words He plainly declares that he will be the Author of all that shall be done by the hands of the Apostles. But it may be asked, was he not even then the Mediator in whose name men ought to pray to the Father? I reply, he plainly discharged the office of Mediator, ever since he entered into the heavenly sanctuary; as we shall afterwards repeat at the proper place.

That the Father may be glorified in the Son This passage agrees with what Paul says,

That every tongue may confess that Jesus Christ is Lord, to the glory of God the Father, (Phi 2:11.)

The end of all things is the sanctification of the name of God; but here the true method of sanctifying it is declared; that is, in the Son, and by the Son. For, though the majesty of God be in itself hidden from us, it shines in Christ; though his hand be concealed, we have it visible in Christ. Consequently, in the benefits which the Father bestows upon us, we have no right to separate the Father from the Son, according to that saying,

He that honoureth not the Son honoureth not the Father,
(Joh 6:23.)

Calvin: Joh 14:14 - If you shall ask any thing in my name, I will do it 14.If you shall ask any thing in my name, I will do it This is not a useless repetition. All see and feel that they are unworthy to approach God; and...

14.If you shall ask any thing in my name, I will do it This is not a useless repetition. All see and feel that they are unworthy to approach God; and yet the greater part of men burst forward, as if they were out of their senses, and rashly and haughtily address God; and afterwards, when that unworthiness, of which I have spoken, comes to their recollection, every man contrives for himself various expedients. On the other hand, when God invites us to himself, he holds out to us one Mediator only, by whom he is willing to be appeased and reconciled. But here again the wickedness of the human mind breaks out for the greater part do not cease to forsake the road, and to pass through many windings. The reason why they do so is, that they have but a poor and slender perception of the power and goodness of God in Christ. To this is added a second error, that we do not consider that we are justly excluded from approaching God, until he calls us, and that we are called only through the Son. And if one passage has not sufficient weight with us, let us know that, when Christ repeats, a second time, that we must pray to the Father in his name, he lays his hand on us, as it were, that we may not lose our pains by fruitlessly seeking other intercessors.

Calvin: Joh 14:15 - If you love me 15.If you love me The love with which the disciples loved Christ was true and sincere, and yet there was some superstition mixed with it, as is f...

15.If you love me The love with which the disciples loved Christ was true and sincere, and yet there was some superstition mixed with it, as is frequently the case with ourselves; for it was very foolish in them to wish to keep him in the world. To correct this fault, he bids them direct their love to another end; and that is, to employ themselves in keeping the commandments which he had given them. This is undoubtedly a useful doctrine, for of those who think that they love Christ, there are very few who honor him as they ought to do; but, on the contrary, after having performed small and trivial services, they give themselves no farther concern. The true love of Christ, on the other hand, is regulated by the observation of his doctrine as the only rule. But we are likewise reminded how sinful our affections are, since even the love which we bear to Christ is not without fault, if it be not directed to a pure obedience.

Calvin: Joh 14:16 - And I will pray to the Father // And he will, give you another Comforter 16.And I will pray to the Father This was given as a remedy for soothing the grief which they might feel on account of Christ’s absence; but at the...

16.And I will pray to the Father This was given as a remedy for soothing the grief which they might feel on account of Christ’s absence; but at the same time, Christ promises that he will give them strength to keep his commandments; For otherwise the exhortation would have had little effect. He therefore loses no time in informing them that, though he be absent from them in body, yet he will never allow them to remain destitute of assistance; for he will be present with them by his Spirit.

Here he calls the Spirit the gift of the Father, but a gift which he will obtain by his prayers; in another passage he promises that he will give the Spirit. If I depart, says he, I will send, Him to you, (Joh 16:7.) Both statements are true and correct; for in so far as Christ is our Mediator and Intercessor, he obtains from the Father the grace of the Spirit, but in so far as he is God, he bestows that grace from himself. The meaning of this passage therefore is: “I was given to you by the Father to be a Comforter, but only for a time; now, having discharged my office, I will pray to him to give another Comforter, who will not be for a short time, but will remain always with you.”

And he will, give you another Comforter The word Comforter is here applied both to Christ and to the Spirit, and justly; for it is an office which belongs equally to both of them, to comfort and exhort us, and to guard us by their protection. Christ was the Protector of his disciples, so long as he dwelt in the world: and afterwards he committed them to the protection and guardianship of the Spirit. It may be asked, are we not still under the protection of Christ? The answer is easy. Christ is a continual Protector, but not in a visible way. So long as he dwelt in the world, he openly manifested himself as their Protector; but now he guards us by his Spirit.

He calls the Spirit another Comforter, on account of the difference between the blessings which we obtain from both. The peculiar office of Christ was, to appease the wrath of God by atoning for the sins of the world, to redeem men from death, to procure righteousness and life; and the peculiar office of the Spirit is, to make us partakers not only of Christ himself, but of all his blessings. And yet there would be no impropriety in inferring from this passage a distinction of Persons; for there must be some peculiarity in which the Spirit differs from the Son so as to be another than the Son.

Calvin: Joh 14:17 - The Spirit of truth // Whom the world cannot receive // The world 17.The Spirit of truth Christ bestows on the Spirit another title, namely, that he is the Master or Teacher of truth. 68 Hence it follows, that until...

17.The Spirit of truth Christ bestows on the Spirit another title, namely, that he is the Master or Teacher of truth. 68 Hence it follows, that until we have been inwardly instructed by him, the understandings of all of us are seized with vanity and falsehood.

Whom the world cannot receive This contrast shows the peculiar excellence of that grace which God bestows on none but his elect; for he means that it is no ordinary gift of which the world is deprived. In this sense, too, Isaiah says, “ For, the darkness shall cover the earth, and thick darkness the people, but the Lord shall arise on thee, O Jerusalem!” 69 For the mercy of God towards the Church deserves so much the higher praise, when he exalts the Church, by a distinguished privilege, above the whole world. And yet Christ exhorts the disciples, that they must not be puffed up, as the world is wont to be, by carnal views, and thus drive away from themselves the grace of the Spirit. All that Scripture tells us about the Holy Spirit is regarded by earthly men as a dream; because, trusting to their own reason, they despise heavenly illumination. Now, though this pride abounds everywhere, which extinguishes, so far as lies in our power, the light of the Holy Spirit; yet, conscious of our own poverty, we ought to know, that whatever belongs to sound understanding proceeds from no other source. Yet Christ’s words show that nothing which relates to the Holy Spirit can be learned by human reason, but that He is known only by the experience of faith.

The world, he says, cannot receive the Spirit, because it knoweth him not; but you know him, because he dwelleth with you. It is the Spirit alone therefore, who, by dwelling in us, makes himself to be known by us, for otherwise, he is unknown and incomprehensible.

Calvin: Joh 14:18 - I will not have you orphans 18.I will not have you orphans This passage shows what men are, and what they can do, when they have been deprived of the protection of the Spirit. T...

18.I will not have you orphans This passage shows what men are, and what they can do, when they have been deprived of the protection of the Spirit. They are orphans, exposed to every kind of fraud and injustice, incapable of governing themselves, and, in short, unable of themselves to do any thing. The only remedy for so great a defect is, if Christ govern us by his Spirit, which he promises that he will do. First then, the disciples are reminded of their weakness, that, distrusting themselves, they may rely on nothing else than the protection of Christ; and, secondly, having promised a remedy, he gives them good encouragement; for he declares that he will never leave them When he says, I will come to you, he shows in what manner he dwells in his people, and in what manner he fills all things. It is, by the power of his Spirit; and hence it is evident, that the grace of the Spirit is a striking proof of his Divinity.

Calvin: Joh 14:19 - Yet a little while // Because I live 19.Yet a little while He continues the commendation of special grace, which ought to have been sufficient for alleviating, and even for removing the ...

19.Yet a little while He continues the commendation of special grace, which ought to have been sufficient for alleviating, and even for removing the grief of the disciples. “When I shall have withdrawn,” says he, “from the view of the world: still I shall be present with you.” That we may enjoy this secret beholding of Christ, we must not judge of his presence or his absence according to carnal perception, but we must earnestly employ the eyes of faith for contemplating his power. Thus believers always have Christ present by his Spirit, and behold him, though they be distant from him in body.

Because I live This statement may be explained in two ways. Either it may be viewed as a confirmation of the former clause, because I live, and you shall live; or, it may be read separately, because I live, you also shall live; and then the meaning will be, that believers will live, because Christ liveth I willingly embrace the former opinion, and yet we may draw from it the other doctrine, that the life of Christ is the cause of our life. He begins by pointing out the cause of the difference, why he shall be seen by his disciples, and not by the world It isn’t because Christ cannot be seen but according to the spiritual life, of which the world is deprived. The world seeth not Christ; this is not wonderful, for the death of blindness is the cause; but as soon as any man begins to live by the Spirit, he is immediately endued with eyes to see Christ. Now, the reason of this is, that our life is closely connected with the life of Christ, and proceeds from it as from its source; for we are dead in ourselves, and the life with which we flatter ourselves is a very bad death. Accordingly, when the question is, how we are to obtain life, our eyes must be directed to Christ, and his life must be conveyed to us by faith, that our consciences may be fully convinced, that, so long as Christ lives, we are free from all danger of destruction; for it is an undoubted truth, that his life would be nothing, when his members were dead.

Calvin: Joh 14:20 - At that day 20.At that day Some refer this to the day of Pentecost; but it rather denotes the uninterrupted course, as it were, of a single day, from the time ...

20.At that day Some refer this to the day of Pentecost; but it rather denotes the uninterrupted course, as it were, of a single day, from the time when Christ exerted the power of his Spirit till the last resurrection. From that time they began to know, but it was a sort of feeble beginning, because the Spirit had not yet wrought so powerfully in them. For the object of these words is, to show that we cannot, by indolent speculation, know what is the sacred and mystical union between us and him, and again, between him and the Father; but that the only way of knowing it is, when he diffuses his life in us by the secret efficacy of the Spirit; and this is the trial of faith, which I lately mentioned.

As to the manner in which this passage was formerly abused by the Aryans, to prove that Christ is God only by participation and by grace, it is easy to refute their sophistry. For Christ does not speak merely of his eternal essence, but of that Divine power which was manifested in him. As the Father has laid up in the Son all fullness of blessings, so, on the other hand, the Son has conveyed himself entirely into us. He is said to be in us, because he plainly shows, by the efficacy of his Spirit, that he is the Author and the cause of our life.

Calvin: Joh 14:21 - He who hath my commandments. He // To have his commandments // And he that loveth me will be loved by my Father // And I will manifest myself to him 21.He who hath my commandments. He again repeats the former statement, that the undoubted proof of our love to him lies in our keeping his commandme...

21.He who hath my commandments. He again repeats the former statement, that the undoubted proof of our love to him lies in our keeping his commandments; and the reason why he so frequently reminds the disciples of this is, that they may not turn aside from this object; for there is nothing to which we are more prone than to slide into a carnal affection, so as to love something else than Christ under the name of Christ. Such is also the import of that saying of Paul,

Though we have known Christ after the flesh, yet henceforth we know him no longer in this manner. Let us therefore be a new creature,
(2Co 5:16.)

To have his commandments means to be properly instructed in them; and to keep his commandments is to conform ourselves and our life to their rule.

And he that loveth me will be loved by my Father Christ speaks as if men loved God before he loved them; which is absurd, for,

when we were enemies, he reconciled us to him,
(Rom 5:10;)

and the words of John are well known,

Not that we first loved him, but he first loved us,
(1Jo 4:10.)

But there is no debate here about cause or effect; and therefore there is no ground for the inference, that the love with which we love Christ comes in order before the love which God has toward us; for Christ meant only, that all who love him will be happy, because they will also be loved by him and by the Father; not that God then begins to love them, but because they have a testimony of his love to them, as a Father, engraven on their hearts. To the same purpose is the clause which immediately follows: —

And I will manifest myself to him Knowledge undoubtedly goes before love; but Christ’s meaning was, I will grant to those who purely observe my doctrine, that they shall make progress from day to day in faith; “that is, “I will cause them to approach more nearly and more familiarly to me. ” Hence infer, that the fruit of piety is progress in the knowledge of Christ; for he who promises that he will give himself to him who has it rejects hypocrites, and causes all to make progress in faith who, cordially embracing the doctrine of the Gospel, bring themselves entirely into obedience to it. And this is the reason why many fall back, and why we scarcely see one in ten proceed in the right course; for the greater part do not deserve that he should manifest himself to them It ought also to be observed, that a more abundant knowledge of Christ is here represented as an extraordinary reward of our love to Christ; and hence it follows that it is an invaluable treasure.

Calvin: Joh 14:22 - Judas 22.Judas ( not Iscariot) saith to him. It is not without reason that he asks why Christ does not cause his light to be imparted 71 to more than a fe...

22.Judas ( not Iscariot) saith to him. It is not without reason that he asks why Christ does not cause his light to be imparted 71 to more than a few persons; since he is the Sun of Righteousness, (Mal 4:2) by whom the whole world ought to be enlightened; and, therefore, it is unreasonable that he should enlighten but a few, and not shed his light everywhere without distinction. Christ’s reply does not solve the whole question; for it makes no mention of the first cause, why Christ ‘ manifested himself to a few,’ conceals himself from the greater part of men; for certainly he finds all men at first alike, that is, entirely alienated from him; and, therefore, he cannot choose any person who loves him, but he chooses from among his enemies those whose hearts he bends to the love of him. But he did not intend, at present, to take any notice of that distinction, which was far from the object he had in view. His design was, to exhort his disciples to the earnest study of godliness, that they might make greater progress in faith; and, therefore, he is satisfied with distinguishing them from the world by this mark, that they keep the doctrine of the Gospel.

Now, this mark comes after the commencement of faith, for it is the effect of their calling. In other passages, Christ had reminded the disciples of their being called by free grace, and he will afterwards bring it to their recollection. At present, he only enjoins them to observe his doctrine, and to maintain godliness. By these words, Christ shows in what manner the Gospel is properly obeyed. It is, when our services and outward actions proceed from the love of Christ; for in vain do the arms, and the feet, and the whole body toil, if the love of God does not reign in the heart, to govern the outward members. Now, since it is certain that we keep the commandments of Christ only in so far as we love him, it follows that a perfect love of him can nowhere be found in the world, because there is no man who keeps his commandments perfectly; yet God is pleased with the obedience of those who sincerely aim at this end.

Calvin: Joh 14:23 - And my Father will love him // And we will come to him who loveth me; 23.And my Father will love him We have already explained that the love of God to us is not placed in the second rank, as if it came after our piety a...

23.And my Father will love him We have already explained that the love of God to us is not placed in the second rank, as if it came after our piety as the cause of that love, but that believers may be fully convinced that the obedience which they render to the Gospel is pleasing to God, and that they may continually expect from him fresh additions of gifts.

And we will come to him who loveth me; that is, he will feel that the grace of God dwelleth in him, and will every day receive additions to the gifts of God. He therefore speaks, not of that eternal love with which he loved us, before we were born, and even before the world was created, but since the time when he seals it on our hearts by making us partakers of his adoption. Nor does he even mean the first illumination, but those degrees of faith by which believers must continually advance, according to that saying,

Whosoever hath it shall be given to him, (Mat 13:12.)

The Papists; therefore are wrong in inferring from this passage that there are two kinds of love with which we love God. They falsely maintain that we naturally love God, before he regenerates us by his Spirit, and even that by this preparation we merit the grace of regeneration; as if Scripture did not everywhere teach, and as if experience also did not loudly proclaim, that we are altogether alienated from God, and that we are infected and filled with hatred of him, until he change our hearts. We must therefore keep in view the design of Christ, that he and the Father will come, to confirm believers, in uninterrupted confidence in his grace.

Calvin: Joh 14:24 - He who loveth, me but keepeth not my words // And the word which you hear 24.He who loveth, me but keepeth not my words As believers are mixed with unbelievers in the world, and as they must be agitated by various storms, a...

24.He who loveth, me but keepeth not my words As believers are mixed with unbelievers in the world, and as they must be agitated by various storms, as in a troubled sea, Christ again confirms them by this admonition, that they may not be drawn away by bad examples. As if he had said, “Do not look upon the world so as to depend on it; for there will always be some who despise me and my doctrine; but as for you, preserve constantly to the end the grace which you have once received.” Yet he likewise intimates that the world is justly punished for its ingratitude, when it perishes in its blindness, since, by despising true righteousness, it manifests a wicked hatred towards Christ.

And the word which you hear That the disciples may not be discouraged or waver on account of the obstinacy of the world, he again procures credit to his doctrine, by testifying that it is from God, and that it was not contrived by men on the earth. And, indeed, the strength of our faith consists in our knowing that God is our leader, and that we are founded on nothing else than his eternal truth. Whatever then may be the rage and madness of the world, let us follow the doctrine of Christ, which rises far above heaven and earth. When he says that the word is not his, he accommodates himself to the disciples; as if he had said that it is not human, because he teaches faithfully what has been enjoined on him by the Father. Yet we know that, in so far as he is the eternal Wisdom of God, he is the only fountain of all doctrine, and that all the prophets who have been from the beginning spoke by his Spirit.

Calvin: Joh 14:25 - These things I have spoken to you // The Holy Spirit will bring to your remembrance all things that I have said to you 25.These things I have spoken to you He adds this, that they may not despair, though they may have profited less than they ought to have done; for at...

25.These things I have spoken to you He adds this, that they may not despair, though they may have profited less than they ought to have done; for at that time he scattered a seed of doctrine, which lay hidden, and, as it were, suffocated in the disciples. He therefore exhorts them to entertain good hopes, until fruit be yielded by the doctrine which might now appear to be useless. In short, he testifies that in the doctrine which they had heard they have abundant ground of consolation, and that they ought not to seek it anywhere else. And if they do not immediately see it, he bids them be of good courage, until the Holy Spirit, who is the inward Teacher, speak the same thing in their hearts. This admonition is highly useful to all; for, if we do not immediately understand what Christ teaches, we begin to grow weary, and grudge to bestow unprofitable labor on what is obscure. But we must bring an eager desire to receive instruction; we must lend our ears and give attention, if we desire to make due proficiency in the school of God; and especially we need patience, until the Holy Spirit enable us to understand what we thought that we had often read or heard to no purpose. That the desire of learning may not be weakened in us, or that we may not fall into despair, when we do not immediately perceive the meaning of Christ speaking to us, let us know that this is spoken to us all.

The Holy Spirit will bring to your remembrance all things that I have said to you It is indeed a punishment threatened by Isaiah against unbelievers, that the Word of God shall be to them as a book that is sealed, (Isa 29:11) but in this manner, also, the Lord frequently humbles his people. We ought, therefore, to wait patiently and mildly for the time of revelation, and must not, on that account, reject the word. When Christ testifies that it is the peculiar office of the Holy Spirit to teach the apostles what they had already learned from his mouth, it follows that the outward preaching will be vain and useless, if it be not accompanied by the teaching of the Spirit. God has therefore two ways of teaching; for, first, he sounds in our ears by the mouth of men; and, secondly, he addresses us inwardly by his Spirit; and he does this either at the same moment, or at different times, as he thinks fit.

But observe what are all these things which he promises that the Spirit will teach. He will suggest, he says, or bring to your remembrance, all that I have said. Hence it follows, that he will not be a builder of new revelations. By this single word we may refute all the inventions which Satan has brought into the Church from the beginning, under the pretense of the Spirit. Mahomet and the Pope agree in holding this as a principle of their religion, that Scripture does not contain a perfection of doctrine, but that something loftier has been revealed by the Spirit. From the same point the Anabaptists and Libertines, in our own time, have drawn their absurd notions. But the spirit that introduces any doctrine or invention apart from the Gospel is a deceiving spirit, and not the Spirit of Christ. What is meant by the Spirit being sent by the Father in the name of Christ, I have already explained.

Calvin: Joh 14:27 - Peace I leave with you // Let not your heart be troubled 27.Peace I leave with you By the word peace he means prosperity, which men are wont to wish for each other when they meet or part; for such is the i...

27.Peace I leave with you By the word peace he means prosperity, which men are wont to wish for each other when they meet or part; for such is the import of the word peace in the Hebrew language. He therefore alludes to the ordinary custom of his nation; as if he had said, I give you my Farewell But he immediately adds, that this peace is of far greater value than that which is usually to be found among men, who generally have the word peace but coldly in their mouth, by way of ceremony, or, if they sincerely wish peace for any one, yet cannot actually bestow it. But Christ reminds them that his peace does not consist in an empty and unavailing wish, but is accompanied by the effect. In short, he says that he goes away from them in body, but that his peace remains with the disciples; that is, that they will be always happy through his blessing.

Let not your heart be troubled He again corrects the alarm which the disciples had felt on account of his departure. It is no ground for alarm, he tells them; for they want only his bodily presence, but will enjoy his actual presence through the Spirit. Let us learn to be always satisfied with this kind of presence, and let us not give a loose reign to the flesh, which always binds God by its outward inventions.

Calvin: Joh 14:28 - If you loved me you would rejoice // For the Father is greater than I 28.If you loved me you would rejoice The disciples unquestionably loved Christ, but not as they ought to have done; for some carnal affection was m...

28.If you loved me you would rejoice The disciples unquestionably loved Christ, but not as they ought to have done; for some carnal affection was mixed with their love, so that they could not endure to be separated from him; but if they had loved him spiritually, there was nothing which they would have had more deeply at heart, than his return to the Father.

For the Father is greater than I This passage has been tortured in various ways. The Aryans, in order to prove that Christ is some sort of inferior God, argued that he is less than the Father The orthodox Fathers, to remove all ground for such a calumny, said that this must have referred to his human nature; but as the Aryans wickedly abused this testimony, so the reply given by the Fathers to their objection was neither correct nor appropriate; for Christ does not now speak either of his human nature, or of his eternal Divinity, but, accommodating himself to our weakness, places himself between God and us; and, indeed, as it has not been granted to us to reach the height of God, Christ descended to us, that he might raise us to it. You ought to have rejoiced, he says, because I return to the Father; for this is the ultimate object at which you ought to aim. By these words he does not show in what respect he differs in himself from the Father, but why he descended to us; and that was that he might unite us to God; for until we have reached that point, we are, as it were, in the middle of the course. We too imagine to ourselves but a half-Christ, and a mutilated Christ, if he do not lead us to God.

There is a similar passage in the writings of Paul, where he says that Christ

will deliver up the Kingdom to God his Father, that God may be all in all,
(1Co 15:24.)

Christ certainly reigns, not only in human nature, but as he is God manifested in the flesh. In what manner, therefore, will he lay aside the kingdom? It is, because the Divinity which is now beheld in Christ’s face alone, will then be openly visible in him. The only point of difference is, that Paul there describes the highest perfection of the Divine brightness, the rays of which began to shine from the time when Christ ascended to heaven. To make the matter more clear, we must use still greater plainness of speech. Christ does not here make a comparison between the Divinity of the Father and his own, nor between his own human nature and the Divine essence of the Father, but rather between his present state and the heavenly glory, to which he would soon afterwards be received; as if he had said, “You wish to detain me in the world, but it is better that I should ascend to heaven.” Let us therefore learn to behold Christ humbled in the flesh, so that he may conduct us to the fountain of a blessed immortality; for he was not appointed to be our guide, merely to raise us to the sphere of the moon or of the sun, but to make us one with God the Father.

Calvin: Joh 14:29 - And I have told you now 29.And I have told you now It was proper that the disciples should be frequently admonished on this point; for it was a secret far exceeding all huma...

29.And I have told you now It was proper that the disciples should be frequently admonished on this point; for it was a secret far exceeding all human capacity. He testifies that he foretells what shall happen, that, when it has happened, they may believe; for it was a useful confirmation of their faith when they brought to recollection the predictions of Christ, and saw accomplished before their eyes what they had formerly heard from his mouth. Yet it appears to be a sort of concession, as if Christ had said, “Because you are not yet capable of comprehending so deep a mystery, I bear with you till the event has happened, which will serve as an interpreter to explain this doctrine.” Although for a time he seemed to speak to the deaf, yet it afterwards appeared that his words were not scattered in vain, or, as we may say, in the air, but that it was a seed thrown into the earth. Now, as Christ speaks here about his word and the accomplishment of events, so his death, and resurrection, and ascension to heaven, are combined with doctrine, that they may produce faith in us.

Calvin: Joh 14:30 - Henceforth I will not talk much with you // For the prince of this world cometh // And hath nothing in me 30.Henceforth I will not talk much with you By this word he intended to fix the attention of the disciples on himself, and to impress his doctrine mo...

30.Henceforth I will not talk much with you By this word he intended to fix the attention of the disciples on himself, and to impress his doctrine more deeply on their minds; for abundance generally takes away the appetite, and we desire more eagerly what we have not in our possession, and delight more in the enjoyment of that which is speedily to be taken from us. In order, therefore, to make them more desirous of hearing his doctrines, he threatens that he will very soon go away. Although Christ does not cease to teach us during the whole course of our life, yet this statement may be applied to our use; for, since the course of our life is short, we ought to embrace the present opportunity.

For the prince of this world cometh He might have said, in direct language, that he would soon die, and that the hour of his death was at hand; but he makes use of a circumlocution, to fortify their minds beforehand, lest, terrified by a kind of death so hideous and detestable, they should faint; for to believe in him crucified, what is it but to seek life in hell? First, he says that his power will be given to Satan; and next he adds, That he will go away, not because he is compelled to do so, but in order to obey the Father.

The devil is called the prince of this world, not because he has a kingdom separated from God, (as the Manicheans imagined,) but because, by God’s permission, he exercises his tyranny over the world. Whenever, therefore, we hear this designation applied to the devil, let us be ashamed of our miserable condition; for, whatever may be the pride of men, they are the slaves of the devil, till they are regenerated by the Spirit of Christ; for under the term world is here included the whole human race. There is but one Deliverer who frees and rescues us from this dreadful slavery. Now, since this punishment was inflicted on account of the sin of the first man, and since it daily grows worse on account of new sins, let us learn to hate both ourselves and our sins. While we are held captives under the dominion of Satan, still this slavery does not free us from blame, for it is voluntary. It ought also to be observed, that what is done by wicked men is here ascribed to the devil; for, since they are impelled by Satan, all that they do is justly reckoned his work.

And hath nothing in me 74 It is in consequence of the sin of Adam that Satan holds the dominion of death, and, therefore, he could not touch Christ, who is pure from all the pollution of sin, if he had not voluntarily subjected himself. And yet I think that these words have a wider meaning than that in which they are usually explained; for the ordinary interpretation is, “Satan hath found nothing in Christ, for there is nothing in him that deserves death, because he is pure from every stain of sin.” But, in my opinion, Christ asserts here not only his own purity, but likewise his Divine power, which was not subject to death; for it was proper to assure the disciples that he did not yield through weakness, lest they should think less highly of his power. But in this general statement the former is also included, that, in enduring death, he was not compelled by Satan. Hence we infer, that he was substituted in our room, when he submitted to death.

Calvin: Joh 14:31 - But that the world may know // Arise, let us go hence 31.But that the world may know Some think that these words should be read as closely connected with the words, Arise, let us go hence, so as to mak...

31.But that the world may know Some think that these words should be read as closely connected with the words, Arise, let us go hence, so as to make the sense complete. Others read the former part of the verse separately, and suppose that it breaks off abruptly. As it makes no great difference in regard to the meaning, I leave it to the reader to give a preference to either of these views. What chiefly deserves our attention is, that the decree of God is here placed in the highest rank; that we may not suppose that Christ was dragged to death by the violence of Satan, in such a manner that anything happened contrary to the purpose of God. It was God who appointed his Son to be the Propitiation, and who determined that the sins of the world should be expiated by his death. In order to accomplish this, he permitted Satan, for a short time, to treat him with scorn; as if he had gained a victory over him. Christ, therefore, does not resist Satan, in order that he may obey the decree of his Father, and may thus offer his obedience as the ransom of our righteousness.

Arise, let us go hence Some think that Christ, after he said these things, changed his place, and that what follows was spoken by him on the road; but as John afterwards adds, that Christ went away with his disciples beyond the brook Kedron, 75 it appears more probable that Christ intended to exhort the disciples to render the same obedience to God, of which they beheld in him so illustrious an example, and not that he led them away at that moment.

Defender: Joh 14:2 - my Father's house The Father's "house" is where we shall dwell forever (Psa 23:6). It is also "the household of God" (Eph 2:19) and corresponds to the "holy city" (Rev ...

The Father's "house" is where we shall dwell forever (Psa 23:6). It is also "the household of God" (Eph 2:19) and corresponds to the "holy city" (Rev 21:2) which will be placed on the new earth as our eternal home. Its dimensions are given (see note on Rev 21:16), and it is amply large to provide many "mansions." This word is used only one other time, in Joh 14:23, referring to the "abode" where the Father and the Son will dwell with the believer.

Defender: Joh 14:2 - a place Thus, heaven is a "place," not merely a state of mind or some sort of fourth dimension. It is a physical place in God's eternal cosmos."

Thus, heaven is a "place," not merely a state of mind or some sort of fourth dimension. It is a physical place in God's eternal cosmos."

Defender: Joh 14:3 - I will come again Although Christ had discussed His second coming on several previous occasions, this was the first time He had applied it personally to His disciples. ...

Although Christ had discussed His second coming on several previous occasions, this was the first time He had applied it personally to His disciples. He Himself would come to receive them.

Defender: Joh 14:3 - there ye may be also Then we shall "ever be with the Lord" (1Th 4:17)."

Then we shall "ever be with the Lord" (1Th 4:17)."

Defender: Joh 14:6 - I am the way This is the sixth of Jesus' great "I am" assertions and, no less than the others, is a clear claim of deity.

This is the sixth of Jesus' great "I am" assertions and, no less than the others, is a clear claim of deity.

Defender: Joh 14:6 - the life He did not come to show us the way, teach us the truth, and give us the life, though He does all of this, because He is the Way to God, the Truth of ...

He did not come to show us the way, teach us the truth, and give us the life, though He does all of this, because He is the Way to God, the Truth of God, and the Life in God.

Defender: Joh 14:6 - unto the Father The exclusiveness of this claim is a stumbling block to those who are supposedly searching for truth, or a different kind of life and prefer some othe...

The exclusiveness of this claim is a stumbling block to those who are supposedly searching for truth, or a different kind of life and prefer some other way. It is probably the main reason why Christians are persecuted by others. Nevertheless, one cannot be a Christian and believe otherwise, for "there is none other name under heaven, given among men, whereby we must be saved" (Act 4:12). Christians are not being unloving when they try to win others to Christ, for they know that those others are eternally lost without Him."

Defender: Joh 14:12 - greater works than these The works of the believer are not greater in quality (which would be miracles) but in quantity, for we are to go into all the world with His saving Go...

The works of the believer are not greater in quality (which would be miracles) but in quantity, for we are to go into all the world with His saving Gospel."

Defender: Joh 14:14 - in my name The phrase "in Jesus' name" is not just a formula with which to conclude our prayers, although that is certainly appropriate. It carries the sense of ...

The phrase "in Jesus' name" is not just a formula with which to conclude our prayers, although that is certainly appropriate. It carries the sense of "as my agent," thus seeking to do His will. John says later: "If we ask any thing according to his will, he heareth us" and only then do "we have the petitions that we desired of him" (1Jo 5:14, 1Jo 5:15). It is significant that Jesus followed this amazing promise with the admonition to "keep my commandments" (Joh 14:15)."

Defender: Joh 14:16 - another Comforter The "Comforter" (Greek parakletos, meaning "called alongside") is the Holy Spirit, the third person of the Triune Godhead. Although He is mentioned in...

The "Comforter" (Greek parakletos, meaning "called alongside") is the Holy Spirit, the third person of the Triune Godhead. Although He is mentioned in many ways in the Old Testament (first of all, as the Energizer of the physical creation (Gen 1:2) and also in the earlier chapters of the four gospels), this is the first explicit promise that He would be coming to be with the believer, taking the place of the Son who would be returning to the Father. Having taken a human body, the Son cannot be omnipresent, but the Spirit is omnipresent, and, thus, Christ can continue to be with each believer though His Holy Spirit."

Defender: Joh 14:17 - Spirit of truth The "Spirit of truth" inspired the Holy Scriptures (1Pe 1:11; 2Pe 1:21); therefore they are altogether true and righteous (Psa 19:9).

The "Spirit of truth" inspired the Holy Scriptures (1Pe 1:11; 2Pe 1:21); therefore they are altogether true and righteous (Psa 19:9).

Defender: Joh 14:17 - in you The Holy Spirit frequently guided and energized the people of God in ancient times, but, with the death and resurrection of Christ, the way was open f...

The Holy Spirit frequently guided and energized the people of God in ancient times, but, with the death and resurrection of Christ, the way was open for Him to indwell every believer permanently (1Co 6:19; Rom 8:9)."

Defender: Joh 14:19 - because I live The future bodily resurrection of each believer is thus assured by Christ's own bodily resurrection from the dead."

The future bodily resurrection of each believer is thus assured by Christ's own bodily resurrection from the dead."

Defender: Joh 14:23 - keep my words The measure of our love for Christ is whether we keep (guard and obey) His Word and keep His commandments (Joh 14:15, Joh 14:21-24; 1Jo 2:5, 1Jo 2:17;...

The measure of our love for Christ is whether we keep (guard and obey) His Word and keep His commandments (Joh 14:15, Joh 14:21-24; 1Jo 2:5, 1Jo 2:17; 1Jo 4:17-20).

Defender: Joh 14:23 - our abode "Abode" is the same word as "mansion" in Joh 14:2, and these are the only two occurrences of the word in the New Testament. Even though each redeemed ...

"Abode" is the same word as "mansion" in Joh 14:2, and these are the only two occurrences of the word in the New Testament. Even though each redeemed person will have his own "mansion" in the New Jerusalem, the indwelling presence of the triune God (even now a reality through the Holy Spirit) will continue dwelling in the same "abode" with us throughout eternity (1Th 4:17)."

Defender: Joh 14:26 - remembrance John wrote his Gospel, and the detailed discourses of Jesus recorded therein, approximately fifty years after the events occurred, yet he was able to ...

John wrote his Gospel, and the detailed discourses of Jesus recorded therein, approximately fifty years after the events occurred, yet he was able to recall and reproduce them all by the supernatural inspiration of the Holy Spirit. The same would have been true for the other New Testament writers. Therefore, we can be confident, in view of this promise as well as the many assurances of inspiration of the Old Testament (2Ti 3:16; 2Pe 2:21), that our entire Bible is altogether true and trustworthy."

TSK: Joh 14:2 - my // if // I go my : 2Co 5:1; Heb 11:10,Heb 11:14-16, Heb 13:14; Rev 3:12, Rev 3:21, 21:10-27 if : Joh 12:25, Joh 12:26, Joh 16:4; Luk 14:26-33; Act 9:16; 1Th 3:3, 1T...

TSK: Joh 14:3 - I will I will : Joh 14:18-23, Joh 14:28, Joh 12:26, Joh 17:24; Mat 25:32-34; Act 1:11, Act 7:59, Act 7:60; Rom 8:17; 2Co 5:6-8; Phi 1:23; 1Th 4:16, 1Th 4:17;...

TSK: Joh 14:4 - whither // and the whither : Joh 14:2, Joh 14:28, Joh 13:3, Joh 16:28; Luk 24:26 and the : Joh 3:16, Joh 3:17, Joh 3:36, Joh 6:40,Joh 6:68, Joh 6:69, Joh 10:9, Joh 12:26

TSK: Joh 14:5 - Thomas // we know not Thomas : Joh 20:25-28 we know not : Joh 15:12; Mar 8:17, Mar 8:18, Mar 9:19; Luk 24:25; Heb 5:11, Heb 5:12

TSK: Joh 14:6 - I am // the truth // the life // no I am : Joh 10:9; Isa 35:8, Isa 35:9; Mat 11:27; Act 4:12; Rom 5:2; Eph 2:18; Heb 7:25; Heb 9:8, Heb 10:19-22; 1Pe 1:21 the truth : Joh 1:14, Joh 1:17,...

TSK: Joh 14:7 - ye // from ye : Joh 14:9, Joh 14:10,Joh 14:20, Joh 1:18, Joh 8:19, Joh 15:24, Joh 16:3, Joh 17:3, Joh 17:21, Joh 17:23; Mat 11:27; Luk 10:22; 2Co 4:6; Col 1:15-1...

TSK: Joh 14:8 - Philip // show Philip : Joh 1:43-46, Joh 6:5-7, Joh 12:21, Joh 12:22 show : Joh 16:25; Exo 33:18-23, Exo 34:5-7; Job 33:26; Psa 17:15, Psa 63:2; Mat 5:8; Rev 22:3-5

TSK: Joh 14:9 - Have // he // how Have : Mar 9:19 he : Joh 14:7, Joh 14:20, Joh 12:45; Col 1:15; Phi 2:6; Heb 1:3 how : Gen 26:9; Psa 11:1; Jer 2:23; Luk 12:56; 1Co 15:12

TSK: Joh 14:10 - Believest // words // dwelleth // he Believest : Joh 14:20, Joh 1:1-3, Joh 10:30,Joh 10:38, Joh 11:26, Joh 17:21-23; 1Jo 5:7 words : Joh 3:32-34, Joh 5:19, Joh 6:38-40, Joh 7:16, Joh 7:28...

TSK: Joh 14:11 - or or : Joh 5:36, Joh 10:25, Joh 10:32, Joh 10:38, Joh 12:38-40; Mat 11:4, Mat 11:5; Luk 7:21-23; Act 2:22; Heb 2:4

TSK: Joh 14:12 - the // greater // because the : Mat 21:21; Mar 11:13, Mar 16:17; Luk 10:17-19; Act 3:6-8, Act 4:9-12, Act 4:16, Act 4:33, Act 8:7; Act 9:34, Act 9:40, Act 16:18; 1Co 12:10,1Co ...

TSK: Joh 14:13 - whatsoever // in my // will // that whatsoever : Joh 15:7, Joh 15:16, Joh 16:23, Joh 16:26; Mat 7:7, Mat 21:22; Mar 11:24; Luk 11:9; Eph 3:20; Jam 1:5, Jam 5:16; 1Jo 3:22, 1Jo 5:14 in my...

TSK: Joh 14:15 - -- Joh 14:21-24, Joh 8:42, Joh 15:10-14, Joh 21:15-17; Mat 10:37, Mat 25:34-40; 1Co 16:22; 2Co 5:14, 2Co 5:15, 2Co 8:8, 2Co 8:9; Gal 5:6; Eph 3:16-18, Ep...

TSK: Joh 14:16 - I will // another // abide I will : Joh 14:14, Joh 16:26, Joh 16:27, Joh 17:9-11, Joh 17:15, Joh 17:20; Rom 8:34; Heb 7:25; 1Jo 2:1 another : Joh 14:18, Joh 14:26, Joh 15:26, Jo...

TSK: Joh 14:17 - the Spirit // whom // but // shall the Spirit : Joh 15:26, Joh 16:13; 1Jo 2:27, 1Jo 4:6 whom : Pro 14:10; 1Co 2:14; Rev 2:17 but : Joh 14:16, Joh 14:23; Isa 57:15, Isa 59:21; Eze 36:27;...

TSK: Joh 14:18 - will not // comfortless // will come will not : Joh 14:16, Joh 14:27, Joh 16:33; Psa 23:4; Isa 43:1, Isa 51:12, Isa 66:11-13; 2Co 1:2-6; 2Th 2:16; Heb 2:18 comfortless : or, orphans, Lam ...

TSK: Joh 14:19 - a little // because a little : Joh 7:33, Joh 8:21, Joh 12:35, Joh 13:33, Joh 16:16, Joh 16:22 because : Joh 14:6, Joh 6:56-58, Joh 11:25; Rom 5:10, Rom 8:34; 1Co 15:20,1C...

TSK: Joh 14:20 - ye shall // ye in ye shall : Joh 14:10, Joh 10:38, Joh 17:7, Joh 17:11, Joh 17:21-23, Joh 17:26; 2Co 5:19; Col 1:19, Col 2:9 ye in : Joh 6:56, Joh 15:5-7; Rom 8:1, Rom ...

TSK: Joh 14:21 - that hath // that loveth // and will that hath : Joh 14:15, Joh 14:23, Joh 14:24, Joh 15:14; Gen 26:3-5; Deu 10:12, Deu 10:13, Deu 11:13, Deu 30:6-8; Psa 119:4-6; Jer 31:31, Jer 31:33, Je...

TSK: Joh 14:22 - Judas // how Judas : Mat 10:3, Lebbaeus, Thaddaeus, Mar 3:18, Thaddaeus, Luk 6:16; Act 1:13; Jud 1:1 how : Joh 3:4, Joh 3:9, Joh 4:11, Joh 6:52, Joh 6:60, Joh 16:1...

Judas : Mat 10:3, Lebbaeus, Thaddaeus, Mar 3:18, Thaddaeus, Luk 6:16; Act 1:13; Jud 1:1

how : Joh 3:4, Joh 3:9, Joh 4:11, Joh 6:52, Joh 6:60, Joh 16:17, Joh 16:18

TSK: Joh 14:23 - If // make If : Joh 14:15, Joh 14:21 make : Joh 14:17, Joh 5:17-19, Joh 6:56, Joh 10:30; Gen 1:26, Gen 11:7; Psa 90:1, Psa 91:1; Isa 57:15; Rom 8:9-11; 1Jo 2:24,...

TSK: Joh 14:24 - that // and that : Joh 14:15, Joh 14:21-23; Mat 19:21, Mat 25:41-46; 2Co 8:8, 2Co 8:9; 1Jo 3:16-20 and : Joh 14:10, Joh 3:34, Joh 5:19, Joh 5:38, Joh 7:16, Joh 7:...

TSK: Joh 14:25 - have have : Joh 14:29, Joh 13:19, Joh 15:11, Joh 16:1-4, Joh 16:12, Joh 17:6-8

TSK: Joh 14:26 - the Comforter // Holy Ghost // whom // he // bring the Comforter : Joh 14:16 Holy Ghost : Joh 7:39, Joh 20:22; Psa 51:11; Isa 63:10; Mat 1:18, Mat 1:20, Mat 3:11, Mat 28:19; Mar 12:36; Mar 13:11; Luk 1...

TSK: Joh 14:27 - Peace I leave // not // Let not // afraid Peace I leave : Joh 16:33, Joh 20:19, Joh 20:21, Joh 20:26; Num 6:26; Psa 29:11, Psa 72:2, Psa 72:7, Psa 85:10; Isa 9:6; Isa 32:15-17, Isa 54:7-10,Isa...

TSK: Joh 14:28 - heard // If // I go // Father heard : Joh 14:3, Joh 14:18, Joh 16:16-22 If : Joh 16:7; Psa 47:5-7, Psa 68:18, Psa 68:9; Luk 24:51-53; 1Pe 1:8 I go : Joh 14:12, Joh 16:16, Joh 20:17...

TSK: Joh 14:29 - -- Joh 13:19, 16:4-30,Joh 16:31; Mat 24:24, Mat 24:25

TSK: Joh 14:30 - I // the // and I : Joh 16:12; Luk 24:44-49; Act 1:3 the : Joh 12:31, Joh 16:11; Luk 22:53; 2Co 4:4; Eph 2:2, Eph 6:12; Col 1:13; 1Jo 4:4; 1Jo 5:19 *Gr: Rev 12:9, Rev...

TSK: Joh 14:31 - that the // Arise that the : Joh 4:34, Joh 10:18, Joh 12:27, Joh 15:9, Joh 18:11; Psa 40:8; Mat 26:39; Phi 2:8; Heb 5:7, Heb 5:8, Heb 10:5-9, Heb 12:2, Heb 12:3 Arise :...

kecilkan semua
Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Joh 14:1 - Chapter Introduction // Let not your heart be troubled // believe // Ye believe in God, believe also in me Joh 14:1-4 Christ comforteth his disciples with the promise of a heavenly mansion. Joh 14:5-7 He professes himself the way, the truth, and the l...

Joh 14:1-4 Christ comforteth his disciples with the promise of

a heavenly mansion.

Joh 14:5-7 He professes himself the way, the truth, and the life,

Joh 14:8-11 and that he is one with the Father.

Joh 14:12-14 He promises them power to do greater works than his own,

and the grant of all that they should ask in his name.

Joh 14:15-26 He requireth their obedience as a proof of their love,

and giveth them a promise of the Comforter, the Holy Ghost.

Joh 14:27-31 He leaveth his peace with them.

Chapter Introduction

The three ensuing chapters contain either one or more consolatory discourses of our Saviour to his disciples, (as appeareth from Joh 14:1 ), made, as is probable, to them in the guest chamber (at least that part of them which we have in this chapter); for we read of no motion of our Saviour’ s till we come to the last verse of this chapter. That which troubled them was, what he had told them in the close of the former chapter, that he was going from them. By our Saviour’ s discourse in this and the two following chapters, it should seem that there were three things that troubled them.

1. The sense of their loss as to his bodily presence.

2. The fear, that with the loss of that they should also lose those spiritual influences which they had received from him, and upon which their souls had lived.

3. The prospect of those storms of troubles and persecutions, which were likely to follow his departure from them; for if we wisely consider what our Saviour saith in these three following chapters, it all tends to comfort them as to troubles that might arise in their spirits, upon one or other of these accounts: the general proposition is laid down in Joh 14:1 .

Let not your heart be troubled through grief, or fear, which are the two passions which ordinarily most disturb our minds. Our Saviour himself was troubled, but not sinfully; his trouble neither arose from unbelief, nor yet was in an undue measure; it was (as one well expresses it) like the mere agitation of clear water, where was no mud at the bottom: but our trouble is like the stirring of water that hath a great deal of mud at the bottom, which upon the roiling, riseth up, and maketh it the whole body of the water in the vessel impure, roiled and muddy. It is this sinful trouble, caused from these two passions, and rising up to an immoderate degree, and mixed with a great deal of unbelief and distrust in God, against which our Saviour here cautions his disciples; and the remedy he prescribes against those afflicting passions, is a believing in God, and a believing on him. The two latter passages in the verse are so penned in the Greek, that they may be read four ways; for the verb

believe twice repeated, may be read either indicatively or imperatively, or the one may be read indicatively and the other imperatively; so as they may be translated, You believe in God, you believe also in me. And so they teach us, that there is no such remedy for inward troubles, as a believing in God, and a believing in Jesus Christ; and those that do so, have no just reason for any excessive heart troubles. Or else they may be read, Believe in God, believe in me: or else as we read them,

Ye believe in God, believe also in me: or, Believe in God, ye believe in me. But the disciples’ faith in Christ as Mediator, and God man, being yet weak, and their weakness being what our Saviour hath ordinarily blamed, not magnified, or commended, the best interpreters judge the sense which our translators give to be the best sense; and judge that our Saviour doth inculcate to them his Divine nature, and again offer himself to them as the proper object of their faith. You (saith he) own it for your duty to trust in God, as your Creator, and he that provideth for you: believe also in me, as God equal with my Father; and in me, as the Messiah, your Mediator and Redeemer: so as you have one to take care or all your concerns, both those of your bodies, and those of your souls also, so as you have nothing to be immoderately and excessively, or distrustfully, troubled for; therefore let not your hearts be troubled; only, without care or distrust, commit yourselves to me.

Poole: Joh 14:2 - Father’ s house // I go to prepare a place for you Our Lord’ s first argument brought to comfort them, from the place whither he was going, and the end of his going thither. The place whither he...

Our Lord’ s first argument brought to comfort them, from the place whither he was going, and the end of his going thither. The place whither he was going was his

Father’ s house so as they needed not to be troubled for him, he was but going home; nor was God his Father only, but theirs also, as he afterwards saith, I go to my Father, and your Father. And here he tells them, that in his Father’ s house there was not only a mansion, that is, an abiding place for him, but for many others also.

Our days on the earth (saith David, 1Ch 29:15 ) are as a shadow, and there is no abiding; but in heaven there are monai , abiding places. We shall (saith the apostle, 1Th 4:17 ) be ever with the Lord. And the mansions there are many; there is room enough for all believers. I would not have deceived you; if there had been no place in heaven but for me, I would have told you of it; but there are many mansions there.

I go to prepare a place for you: the place was prepared of old; those who shall be saved, were of old ordained unto life. That kingdom was prepared for them before the foundation of the world; that is, in the counsels and immutable purpose of God. These mansions for believers in heaven were to be sprinkled with blood: the sprinkling of the tabernacle, and all the vessels of the ministry, were typical of it; but the heaven things themselves with better sacrifices than these, saith the apostle, Heb 9:21,23 . By his resurrection from the dead, and becoming the first fruits of those that sleep; by his ascension into heaven, as our forerunner, Heb 6:20 ; by his sitting at the right hand of God, and making intercession for us; he prepares for us a place in heaven. And thus he comforteth his disciples, (as to the want of his bodily presence), as from the consideration of the place whither he went, so from the end of his going thither, which was, to do those acts which were necessary in order to His disciples’ inheriting those blessed mansions which were prepared for them from before the foundation of the world.

Poole: Joh 14:3 - -- The particle if in this place denotes no uncertainty of the thing whereof he had before assured them; but in this place hath either the force of al...

The particle if in this place denotes no uncertainty of the thing whereof he had before assured them; but in this place hath either the force of although, or after that: When, or after that, I have died, ascended, and by all these acts, as also by my intercession, shall have made places in Heaven fully ready for you, I will in the last day return again, as Judge of the quick and the dead, and take you up into heaven, 1Th 4:16,17 ; that you may be made partakers of my glory, Joh 17:22 . This is called, Rom 8:17 , a being glorified together with him; and elsewhere, a reigning with him. So as this is a third argument by which our Lord comforteth his disciples as to their trouble conceived for the want of His bodily presence with them, from the certainty of his return to them, and the end and consequent of his return: the end was to receive them to himself; the consequent, their eternal abiding with Christ where he was.

Poole: Joh 14:4 - -- Christ, Joh 13:33 of the former chapter, had dignified his disciples with the familiar, loving title of little children. It is pleasant to consid...

Christ, Joh 13:33 of the former chapter, had dignified his disciples with the familiar, loving title of little children. It is pleasant to consider how he continueth his discourse to them in such a dialect as a mother would speak to a little child crying after her, seeing her preparing herself to go abroad. The child cries: the mother bids it be still, she is but going to such a friend’ s house. It still cries: she tells it, she is but going to prepare a place for it there where it shall bo much happier than it is at home. It is not yet satisfied: she tells it again, that though she goes, she will come again, and then it shall go along with her, and she will part no more from it. The child is yet impatient: she again endeavours to still it, telling it that it knoweth whither she goeth, and it knows the way, by which, if need be, it may come to her.

Poole: Joh 14:5 - -- Reason tells every one, that he who knoweth not the term whither a person is going, must needs be ignorant of the way. It is plain, that Thomas, and...

Reason tells every one, that he who knoweth not the term whither a person is going, must needs be ignorant of the way. It is plain, that Thomas, and so (probably) divers others of the apostles, notwithstanding what our Saviour had so plainly told them, Joh 14:2 , yet dreamed of some earthly motion our Saviour was making, which makes Thomas to speak thus: so dull are we, and hard to conceive of spiritual things. But will some say, Doth not Thomas here contradict his Master, who had told them, Joh 14:4 , that they both knew whither he went, and the way also?

Answer. Some think that our Saviour meant no more than they ought to have known, both whither he went, and the way also; active verbs in Scripture phrase, often signifying no more than duty, or ability. But possibly others answer better, They had some knowledge, but it was more confused and general; not distinct, particular, or certain.

Poole: Joh 14:6 - I am the way // the truth // the life // but by me Christ was his own way to his Father; By his own blood he entered in once into the holy place, Heb 9:12 . See Luk 24:26 Phi 2:8 . But both the for...

Christ was his own way to his Father; By his own blood he entered in once into the holy place, Heb 9:12 . See Luk 24:26 Phi 2:8 . But both the former words, where the apostle spake of the way they should go, and the following words, hint to us, that Christ is here speaking of their way, not his own.

As to them, he saith,

I am the way that is, the way by which those must get to heaven who will ever come there. Christ is our way to heaven by the doctrine which he taught; by his death, by which he purchased this heavenly inheritance for us; by his holy life and conversation, setting us an example that we should follow his steps; by the influence of his Spirit, guiding us to, and assisting us in, those holy actions by which we must come unto glory.

He is

the truth that is, say some, the true way to life eternal: but he is the truth as to His doctrine, the gospel being the word of truth, Eph 1:13 : and as truth signifies reality and accomplishment, in opposition to the prophecies and promises, all being but words till they were in him fulfilled; in which sense we read of the true tabernacle, and the true holy places, Heb 8:2 Heb 9:24 : or as truth is opposed to falsehood, as truth is taken Joh 8:44 Rom 3:7 .

And he is

the life the Author and Giver of eternal life, Joh 11:25 1Jo 5:11 ; and the purchaser of it by his death; he who by his doctrine showeth the way to it, and by his Holy Spirit begins it, and carrieth it on to perfection. The Jews thought the way to it was by the law of Moses; but our Saviour beateth his disciples out of that opinion: for if the law could have given life, Christ had died in vain, as the apostle argues. Therefore (saith he) there is no coming to the Father

but by me no way for you or any other, to come to heaven, but by receiving, and embracing, and believing in me.

Poole: Joh 14:7 - -- If ye had known me as you ought to have known me, as I am indeed the eternal Son of God, sent by my Father into the world, you should have known my ...

If ye had known me as you ought to have known me, as I am indeed the eternal Son of God, sent by my Father into the world, you should have known my Father, with whom I am equal, and one and the same God, so as in knowing one of us, you must have known both: but you stick in my outward form and appearance, while I appear to you in the form of a man; and you stick in your prejudices sucked in from the notion you have of the Messiah, expecting I know not what temporal prince: these things blind you as to my Divine nature, (personally united to my human nature), that you see nothing of my Godhead, which if you had clearly known and believed, you would not have been at a loss to know the Father, the brightness of whose glory, and the express image of whose person, I am, though my glory be veiled by my human nature. And if you will yet believe what I say, from henceforth you do know the Father, and you have seen the Father so oft as you have seen me.

Poole: Joh 14:8 - -- Still Philip understandeth not our Saviour, and further discovereth a very gross conception of the Divine Being, as if it could be seen with mortal ...

Still Philip understandeth not our Saviour, and further discovereth a very gross conception of the Divine Being, as if it could be seen with mortal eyes; whereas God had told Moses, Exo 33:20 , Thou canst not see my face; for there shall no man see me, and live. It is a hard thing to determine what degrees of ignorance are consistent or inconsistent with saving grace in souls; the resolution of which doth much depend upon those degrees of revelation and means of knowledge which men have.

Poole: Joh 14:9 - -- Our Saviour still insists upon the oneness of himself with his Father, and the personal union of the Divine and human nature in him; for otherwise t...

Our Saviour still insists upon the oneness of himself with his Father, and the personal union of the Divine and human nature in him; for otherwise the apostles might have been with Christ a long time, and known him, and yet not have seen nor known the Father. But that supposed, none that had seen Christ, but must have seen the Father also, there being but one God.

Poole: Joh 14:10 - I am in the Father, and the Father in me I am in the Father, and the Father in me It is the opinion of Mr. Calvin, that these words are not here spoken so much to express his Divine nature a...

I am in the Father, and the Father in me It is the opinion of Mr. Calvin, that these words are not here spoken so much to express his Divine nature and being, (for so Christ is no more known to us than his Father), as to express his manner of revealing it. Yet is the Divine nature of Christ fully proved from hence. Others judge, that these words do clearly signify both the distinction of persons, for nothing is in itself, and also the union of the persons in the Divine Being. He proveth his union with the Father, because he spake not those words which he spake of himself; that is, not of himself solely; he revealed but his Father’ s will, and declared his Father’ s mind; and because the works which he did, he did not by his own sole power, without the concurrence of his Father’ s power in those operations.

Poole: Joh 14:11 - -- Believe my words (for that is your duty); but yet if you will not believe my words, declaring to you my union with my Father, yet when you see me do...

Believe my words (for that is your duty); but yet if you will not believe my words, declaring to you my union with my Father, yet when you see me doing such works as none but God can do, believe me for their sake. It is true, that both the prophets and the apostles spake God’ s words, not their own, to the people, and also did many great and mighty works; but still their doctrine led unto another, that was Christ; and their miracles were not wrought in their own names, but in the name of Christ. Elijah raised the Shunammite’ s dead child to life by prayer to God that he would do it; and the apostles bid the lame man arise and walk, in the name of the Lord Jesus Christ. Christ’ s doctrine terminated in himself; he called men to believe in him, and he wrought miracles by his own power, and by a virtue proceeding out of and from himself, though by the power of his Father also, because he and his Father were one in essence.

Poole: Joh 14:12 - He that believeth on me // greater works // Because I go unto my Father He that believeth on me not every individual soul that believeth on me; but some of those, particularly you that are my apostles, and shall be filled...

He that believeth on me not every individual soul that believeth on me; but some of those, particularly you that are my apostles, and shall be filled with the Holy Ghost in the days of Pentecost; you shall preach the gospel, and work miracles for the confirmation of the truth of the doctrine of it. Yea, and you shall do

greater works than I have done: not more or greater miracles: the truth of that may be justly questioned; for what miracle was ever done by the apostles greater than that of raising Lazarus? Much less do I think that it is to be understood of speaking with divers tongues. It is rather to be understood of their success carrying the gospel to the Gentiles, by which the whole world, almost, was brought to the obedience of the faith of Christ. We never read that of Christ which we read of Peter, viz. his converting three thousand at one sermon.

Because I go unto my Father he afterwards expounds, telling us, that if he did not go away, the Comforter would not come. The pouring out of the Spirit in the days of Pentecost, was the proximate cause of those great works. Now Christ’ s going to the Father had an influence upon that mission of the Holy Spirit.

Poole: Joh 14:13 - That the Father may be glorified in the Son The whatsoever in this text, must be limited by what the will of God hath revealed in other texts, as to the matter of our prayers; viz. they must ...

The whatsoever in this text, must be limited by what the will of God hath revealed in other texts, as to the matter of our prayers; viz. they must be things that are for our good; such things as we stand in need of, and as God hath given us a liberty to ask: and indeed no other things can be asked in the name of the Lord Jesus Christ; for to ask in Christ’ s name, signifieth not only the making use of his sacred name in our prayers, (though the constant practice of the church in prayer, hath evidenced it the general opinion of divines, that this is a part of the sense), but also in asking for his merits, and such things as shall be conformable to his will, and for his glory. Whatsoever (saith he) you shall ask of this nature, I will do. He doth not say, my Father will do, but I will do it; to testify his Divine power, and oneness in power with his Father.

That the Father may be glorified in the Son: God hath set up his rest in Christ, and will be glorified in and through him; and hath therefore given him all power in heaven and earth.

Poole: Joh 14:14 - -- The words are doubled for the further confirmation of them, that we might not doubt when we put up our petitions to God in the name of the Lord Jesu...

The words are doubled for the further confirmation of them, that we might not doubt when we put up our petitions to God in the name of the Lord Jesus Christ, according to the will of God.

Poole: Joh 14:15 - -- Do not show your love to me in mourning, and being troubled for my going from you; but show it by your obedience to what I have commanded you. True ...

Do not show your love to me in mourning, and being troubled for my going from you; but show it by your obedience to what I have commanded you. True love must not evaporate in compliment, but discover itself in a strict observance of the commandments of God.

Poole: Joh 14:16 - another Comforter // will pray the Father // another // Comforter // abide with you for ever This verse containeth a new argument by which our Saviour relieveth his disciples under their affliction for the want of his bodily presence; that i...

This verse containeth a new argument by which our Saviour relieveth his disciples under their affliction for the want of his bodily presence; that is, the mission of the Holy Spirit,

another Comforter as our translation reads it. For this he saith that he

will pray the Father not that himself had no concern in the mission of the blessed Spirit; for himself telleth us, Joh 16:7 , that he would send him; only for the attestation,

1. Of his human nature;

2. Of himself, as our Mediator; and:

3. Of his Father’ s concern, as well as his own, in sending the Holy Spirit; he here saith, I will pray the Father, and he shall send you another Comforter.

That term

another signifieth the personal distinction of the Third from the First and Second Person in the blessed Trinity. And the name here given to the blessed Spirit, Paraklhton , (which we too narrowly translate comforter ), is a term exceedingly proper to signify all the operations of the blessed Spirit in and upon the souls of his people. The same word, 1Jo 2:1 , where it is applied to Christ, (as here it is to the Spirit), is there much better translated Advocate; and it is most probable that our translators here translate it

Comforter because he is here promised to the disciples troubled, as fitted to their present distress. The verb from whence the word derives, signifies not to comfort only, but to exhort, and to be an advocate for another. Now it belongs to the office of an advocate to suggest to his client what may be for his advantage; which is also the office of the blessed Spirit: if he seeth his client in an error, to reprove and to convince him; which is also the work of the Spirit, Joh 16:8 : if he seeth him weak and discouraged, to uphold, strengthen, and encourage him; this is also the Spirit’ s work, Eph 3:16 : if he seeth him running into an error, to restrain him; if he findeth him dull and heavy, to quicken him; if he seeth him ready to be run down, to defend him; if he hath any thing to do in the court, to prepare and dram it up for him, and, as occasion serveth, to speak for him. All these things (as might be largely showed) fall within the office of an advocate, and under the comprehensive term here used. And (saith our Saviour) he shall

abide with you for ever: I shall be with you but for a while, but he shall abide with you to eternity (as some observe this word is constantly used by this evangelist). So that the promise of the Spirit is not to be restrained only to the apostles and their successors in the ministry, or to be understood only of those extraordinary gifts bestowed on the apostles and first ministers of the gospel; but to be extended further, both with reference to persons and influences: and without doubt the influences of the Spirit, both as to gifts and graces, both upon ministers and more private Christians, are much more plentiful since the sending of the Holy Ghost, after Christ’ s ascension, in the days of Pentecost, than ever they were before: not as to particular persons; a David, a Solomon, or some particular persons, might have greater measures than any or the most have since had; but as to the generality of ministers and Christians. Doubtless, since the pouring out of the Spirit in the days of Pentecost, there have been greater measures of the gifts and graces of the Holy Spirit given out, and will be to the end of the world, than ever was in any age before Christ’ s ascension; which is no more than what was prophesied, Isa 44:3 Joe 2:28 , applied to the days of Pentecost, Act 2:17 , but not to be limited to that time or age, either for gifts or gracious habits: for as the extraordinary gifts and powers held in some degree after the apostles’ age, (if we may give any credit to ecclesiastical history), so both in those ages, and ever since, as to the generality both of ministers and Christians, (that is, such as are mentioned Joh 14:15 , that love Christ, and keep his commandments), there have been fuller measures of gifts, of more constant, standing use for the church, such as those of knowledge and utterance, &c., and also of inward graces, than ever before was.

Poole: Joh 14:17 - the Spirit of truth // but ye know him He here explains himself, and tells them, that by that other Comforter, mentioned Joh 14:16 , he meant the Spirit; whom he here calls the Spirit of...

He here explains himself, and tells them, that by that other Comforter, mentioned Joh 14:16 , he meant the Spirit; whom he here calls the Spirit of truth, either because he is a Spirit that declareth and revealeth the truth, as in 1Jo 5:6 , or because he teacheth us truth, 1Jo 2:27 , he guides us into all truth, Joh 16:13 ; or in opposition to the lying spirit of the devil, 1Ki 22:22 . Most probably the Holy Spirit is here called

the Spirit of truth because of the efficiency be hath as to it. It is he who hath revealed all the truth contained in the Scriptures to the world. Holy men wrote as they were inspired by him, Act 1:16 2Pe 1:21 . It is he that more particularly and specially revealeth truth to the particular soul, 1Co 2:12 ; hence persons enlightened, are said to be made partakers of the Holy Ghost, Heb 6:4 . He leadeth his people into truth, Joh 16:13 ; he sealeth and confirmeth truth to the soul: hence we read of the demonstration of the Spirit, 1Co 2:4 . This Spirit of truth, the world, that is, men of carnal hearts, that are of the world, and in whom worldly lusts predominate, 1Jo 2:16 Joh 17:9 ; this world, through natural impotency, 1Co 2:14 , through wisdom, 1Co 1:21 , through lusts and passions, cannot receive, that is, be made partakers of; because it neither seeth him, who is not to be seen with mortal eyes, nor knoweth him affectionately and experimentally; he being not to be known by men whose hearts are carnal and full of lusts:

but ye know him believingly, experimentally, affectionately, savingly; for he dwelleth in you by a mystical union, Rom 8:11 1Co 6:17 ; and he shall abide with you, by his dwelling in you, and influences upon you.

Poole: Joh 14:18 - Comfortless // I will come to you Comfortless the word in the Greek is, orphans, persons without father and mother, who for the most part are the most comfortless persons; therefore i...

Comfortless the word in the Greek is, orphans, persons without father and mother, who for the most part are the most comfortless persons; therefore it is translated comfortless: Christ hath a care, not only of the people’ s salvation and life, but also of their comforts while they are here; he will not leave his people without proportionable comfort for their distresses.

I will come to you in the Greek it is, I do come to you, to denote the certainty and the suddenness of his coming; which is either to be understood of his resurrection, which was (as we know) after the absence of three days; or, which is more probable, (for after his resurrection he stayed with them but a few days), in and by his blessed Spirit, (for the Spirit is called the Spirit of Christ), who was to come, and to abide with them for ever. Though it may also have a reference to his coming again to judge both the quick and the dead, to receive them to himself, that (as he said before) they might always be where he was; but the two former senses are understood as more specially relating to their present distresses, upon account of his bodily absence from them.

Poole: Joh 14:19 - but ye see me The world seeth me now only with fleshly eyes; it will be but a little while, and the men of the world shall be able to see me no more; I shall be c...

The world seeth me now only with fleshly eyes; it will be but a little while, and the men of the world shall be able to see me no more; I shall be crucified, and laid in the grave; and though I shall rise again, yet I shall not be seen of them: (we read of no appearances of him after his resurrection, but to his disciples):

but ye see me or shall see me; so they did often after his resurrection with their bodily eyes; or it may be understood of a spiritual sight by the eye of faith, or of a sight of experience; as seeing often in Scripture signifieth enjoying.

Because I live , that is, I shall live by my resurrection from the dead, and by my glorious ascension into heaven, you also shall live the life of grace here; and though your bodies must die, because of sin, yet your souls shall upon the death of your bodies live; and in the resurrection, both your souls and bodies shall live, and together be glorified with the: all this grace and mercy shall flow out to you from me as Mediator, and because I live.

Poole: Joh 14:20 - -- Some understand our Saviour here speaking of the day of his resurrection; others interpret it of the days of Pentecost, when there should be such an...

Some understand our Saviour here speaking of the day of his resurrection; others interpret it of the days of Pentecost, when there should be such an effusion of the blessed Spirit: but the following words discover, that it is best interpreted of the day of judgment, and the general resurrection: for they speak of two great mysteries, which the disciples should understand in that day which is here spoken of; to wit, the personal union of Christ with his Father, and the mystical union of believers with Christ: as to both which, though the apostles and believers knew much more after Christ’ s resurrection, and the pouring forth of the Spirit in the days of Pentecost, than they knew before those times; yet it is a very imperfect knowledge they ever had, or yet have, of those mysterious unions; but in the resurrection we shall understand these things clearly.

Poole: Joh 14:21 - He that hath my commandments and keepeth them, he it is that loveth me He that hath my commandments and keepeth them, he it is that loveth me: our Lord here doth repeat what he had before said, Joh 14:15 , declaring that...

He that hath my commandments and keepeth them, he it is that loveth me: our Lord here doth repeat what he had before said, Joh 14:15 , declaring that there is no infallible indication of our love to Christ, but obedience, which is here expressed under two notions.

1. Having Christ’ s commandments and keeping them: they must both concur to make a true indication of our love to Christ. It is possible that men may have Christ’ s commandments in their ears, in their notion, in their mouths, and yet not keep them; they may hear them, they may know and remember them, they may talk of them, yet they may not keep them; for keeping them denotes universal, diligent and industrious, steady and constant obedience to them; and this alone will speak our love to Christ.

2. And if any man thus declareth his love to Christ, Christ declareth, that both he and his Father will take a pleasure and delight in him to do him good; and he shall not live only under the real benefits of his love to him, but under the sensible manifestations of it. Here is no mention of the Spirit’ s coming with the Father and the Son, because the Son dwelleth in us by the Spirit.

Poole: Joh 14:22 - -- Jude the brother of James, Jud 1:1 , the son of Alphaeus; not Judas the son of Simon, who, from the city whence he was, was called Iscariot, and was...

Jude the brother of James, Jud 1:1 , the son of Alphaeus; not Judas the son of Simon, who, from the city whence he was, was called Iscariot, and was the traitor; asks our Saviour, how it was, or wherefore it was, that he would manifest himself to them, and not to the world? This question either proceeded out of ignorance, not aright understanding of what manifestation of himself Christ here spake; or out of a pious desire that all might be made partakers of the same grace with them; or out of the apostle’ s modest opinion of himself and his brethren; as if he had said, Lord, what are we that thou shouldest speak of any more special manifestation of thy love to us, than to the rest of the world? Or out of a deep admiration of God’ s unsearchable judgments in leaving some of the world, while he made choice of others to dignify with such special distinguishing favours, hiding those things from the wise and prudent which he revealed to babes.

Poole: Joh 14:23 - And my Father will love him If any man love Christ, he will keep Christ’ s words; that is, he will study and endeavour to keep the commandments of Christ; for if nothing e...

If any man love Christ, he will keep Christ’ s words; that is, he will study and endeavour to keep the commandments of Christ; for if nothing evidenced a true love to Christ but a perfect obedience to his will, none could comfort himself from his obedience, or conclude his love to Christ from it; but he that loveth Christ, will make it his business to be obedient to him in those things first he hath commanded, and are within his power.

And my Father will love him and my Father will manifest his love to him in further dispensations of his grace; for it cannot be understood of God’ s eternal love, nor yet of his love in justification and regeneration; for till the man or woman be justified and regenerated, he will never study and endeavour obedience to the will of God. This love of God is the cause, not the effect of our obedience; but love in this verse must be expounded by manifesting in the former verse; and this is certain, that the manifestations of Divine love to our souls depend upon our walking with God. This is also meant by God the Father and Christ’ s coming to those that love him, and keep his commandments; viz. a coming in the sweet influences of Divine grace, suited to the soul’ s various necessities: nay, our Lord promises, not only his and his Father’ s coming to, but their making an abode with such as love him, and keep his commandments. Here the abiding of the First and Second Person in the Trinity with believers; the abiding of the Third Person with them is also promised, Joh 14:16 ; which all make that presence of God with them, so often promised to them in holy writ. Thus our Saviour answereth one part of what Judas said, How is it that thou wilt manifest thyself to us? Because, saith our Saviour, you love me, and keep my words: for though no love, no works of ours, foreseen or seen, be the cause of eternal love, or the first grace; yet it is so much a cause of further grace, especially in the sensible manifestations of it, that no soul must expect it that doth not love Christ, and keep his words. He also further gives them a reason, as to the second thing he asked, why he did not manifest himself to the world?

Poole: Joh 14:24 - -- Because they did not love him, nor keep his sayings, their sin was aggravated; because the words which he spake were not his will only, but the will...

Because they did not love him, nor keep his sayings, their sin was aggravated; because the words which he spake were not his will only, but the will of his Father who had sent him into the world, to reveal his will to the sons of men.

Poole: Joh 14:25 - -- That is, as to his bodily presence: For more than three years I have been fulfilling a ministry amongst you, and have spoken many things to you.

That is, as to his bodily presence: For more than three years I have been fulfilling a ministry amongst you, and have spoken many things to you.

Poole: Joh 14:26 - Comforter // He shall teach you all things // And bring all things to your remembrance; whatsoever I have said unto you The word is the same which was so translated before; (see the import of it, Joh 14:16,17 ) he is there called the Comforter and the Spirit of tru...

The word is the same which was so translated before; (see the import of it, Joh 14:16,17 ) he is there called the

Comforter and the Spirit of truth; here, the Holy Spirit. The Father here is said to send in the name, that is, with the authority and upon the mediation, of the Lord Jesus Christ: and two pieces of the Spirit’ s work, besides comforting, are here expressed.

He shall teach you all things he shall more fully explain to you all things. Three of the apostles themselves had already in this chapter discovered great degrees of ignorance as to the doctrine of the Trinity, Christ’ s union or oneness with his Father, &c. You shall not be left (saith our Saviour) in this ignorance; for when the Holy Spirit shall come, he shall more fully and perfectly instruct you in all things, in which I have already instructed you, and which are necessary for you to know in order to your eternal happiness.

And bring all things to your remembrance; whatsoever I have said unto you and shall bring to your remembrance the things I have taught you, so as you shall more fully and clearly understand them; and though you may have forgotten them, yet they shall by the Holy Spirit be revived in your memories; so as they shall not be like water spilt on the ground, which cannot again be gathered up, but like seed sown in the earth; which, though it may at present rot, and die under the clods, or at least not spring up, yet it shall spring up, and bring forth desired fruit. It is one great work of the Holy Spirit, to bring the revelations of holy writ to our remembrance, and withal to clear to us the sense of them, and confirm our faith in them, and chiefly quicken us to practise what is our duty: but it is to be observed, that the Spirit doth not make revelations of new notions; it only brings to our remembrance what Christ hath said, and further revealeth what was before in the word revealed, though possibly particular persons were ignorant of such revelations of the word: so things may be new, and newly revealed to us, which in themselves are not so. There are no new truths, but particular persons may have new discoveries of old truth, which they had before misapprehensions of.

Poole: Joh 14:27 - peace // leaves // Let not your heart be troubled // neither let it be afraid Peace be with you, or to you, was the Jewish common salutation, 1Sa 25:6 ; under that general name they comprehended all manner of good: with this g...

Peace be with you, or to you, was the Jewish common salutation, 1Sa 25:6 ; under that general name they comprehended all manner of good: with this good wish they both saluted their friends when they met them, and took their farewell of them when they left them. Christ, being now about to take his leave for a time of his disciples, wishes them

peace nay, he doth not only wish it to them, but he

leaves it to them; he giveth it them as a legacy; and that in another kind of peace, and in another manner, than was common. He therefore calls it his peace revealed in the gospel, Eph 6:15 ; purchased with his blood, Rom 5:1 ; brought to the soul by his Spirit, by which we are sealed to the day of redemption. Christ’ s peace is either union or reconciliation with God, or the copy of it, which is a quiet of conscience, and assurance of his love; or a union with men by brotherly love, so often commended and pressed by Christ. Nor doth Christ give this peace as the men of the world give peace; who often wish peace earnestly, never considering what it is they say; often falsely, formally wishing peace, when they are about to strike those to whom they wish it under the fifth rib; and when they are most serious, wish it, but cannot give it. Christ leaves it to his disciples for a legacy, giveth it to them as a gift; if they want it, it is their own fault: therefore, as in the first verse, so here again he saith,

Let not your heart be troubled and adds,

neither let it be afraid Fear is one of those passions which most usually and potently doth disturb the hearts and minds of men; but there was no reason it should have this ill influence on Christ’ s disciples, because he had left them peace for his legacy, and the gifts of God are without repentance; and, if God be for us, (saith the apostle, Rom 8:31 ), who, or what, can be against us?

Poole: Joh 14:28 - Ye have heard how I said unto you, I go away, and come again unto you // if ye loved me // For my Father is greater than I Ye have heard how I said unto you, I go away, and come again unto you they had heard our Saviour saying so, Joh 14:3 . It is of the nature of true lo...

Ye have heard how I said unto you, I go away, and come again unto you they had heard our Saviour saying so, Joh 14:3 . It is of the nature of true love, to rejoice in the good of the object beloved, as much as in its own, nay, before its own.

Saith our Saviour,

if ye loved me that is, as ye ought to love me, (for our Lord had before owned that they did love him, giving it as a reason why he rather revealed himself and manifested himself to them, than to the world, Joh 14:23 ), you would not have been so unreasonably disturbed at my telling you that I shall leave you; because I not only told you that I would come again to you, but because I told you that I was going to my Father, Joh 14:2 ; from whom though I was never separated, as I am God over all blessed for ever, yet my human nature was yet never glorified with him; so that I shall be there much happier than here; being highly exalted, and having a name given me above every name, Phi 2:9 .

For my Father is greater than I not greater in essence, (as the Arians and Socinians would have it), he had many times before asserted the contrary; but greater,

1. Either as to the order amongst the Divine Persons; because the Father begat, the Son is begotten; the Father is he from whom the Son proceeded by eternal generation: in which sense, divers of the ancients, amongst whom Athanasius, Cyril, and Augustine, and some modern interpreters, understand it. Or:

2. As Mediator sent from the Father, so he is greater than I. Or:

3. In respect of my present state, while I am here in the form of a servant; and in my state of humiliation:

which seemeth to be the best interpretation, if we consider the words before, ye would rejoice, because I said, I go unto the Father; for the true reason of that joy must have been, because Christ in his glorious state of exaltation would be much more happy than he had been in his state of humiliation, while he was exposed to the scoffs, reproaches, and injuries of men, the temptations of Satan, &c.

Poole: Joh 14:29 - -- Evils that surprise us are always the most heavy, and load our spirits. Saith our Saviour, Before these things come to pass, I have given you notice...

Evils that surprise us are always the most heavy, and load our spirits. Saith our Saviour, Before these things come to pass, I have given you notice of them, that, when you see them come to pass, you might not be overwhelmed with sorrow and trouble, to the hinderance of your faith in me; but understanding that I have told you the truth before the thing come to pass, you may be assured that I am not mere man, but truly God; and receive and embrace me, and rest upon me as your Saviour.

Poole: Joh 14:30 - the prince of this world, See Poole on " I shall not have much time hereafter to reveal my mind to you, my suffering is very near; the devil, who is the prince of this world, See Poole on ...

I shall not have much time hereafter to reveal my mind to you, my suffering is very near; the devil, who is

the prince of this world, See Poole on " Joh 12:31" , See Poole on "Joh 16:11" and See Poole on "Eph 6:12" he cometh by the evil angels, or rather by vile and wicked men, as his instruments, Judas and the soldiers. He doth not say wherefore he came, but it is easily understood. And he hath nothing in me that he can justly fault, and take advantage against me, for he findeth no guilt in me to give him any advantage against me; I shall die as an innocent person, and be cut off, but not for myself, (as it was prophesied of the Messiah, Dan 9:26 ), but (as it is there, Joh 14:24 ), to finish transgression, and to make reconciliation for iniquity, and to bring in everlasting righteousness.

Poole: Joh 14:31 - Arise, let us go hence I die not for my own sin; but being found in fashion as a man, I humbled myself, and became obedient unto death, even the death of the cross, , as...

I die not for my own sin; but being found in fashion as a man, I humbled myself, and became obedient unto death, even the death of the cross, , as Phi 2:8to let the world know, that I love the Father, and am obedient to him, doing even so as he hath commanded me.

Arise, let us go hence arise from supper, (after which they were wont sometimes to lengthen out discourse), the supper in Bethany, as some think; but to me it seems more probable (as I said before) to be the passover supper, and the Lord’ s supper which immediately followed that; and let us go hence, out of the guest chamber, where the passover was to be administered. So as it is most probable, that the discourses in the two next chapters were as they went along in the way to Mount Olivet. In this discourse our Saviour hath most applied himself to relieve his disciples upon their disturbance for their want of our Saviour’ s bodily presence.

Lightfoot: Joh 14:1 - Let not your heart be troubled Let not your heart be troubled: ye believe in God, believe also in me.   [Let not your heart be troubled.] They could not but be exceedin...

Let not your heart be troubled: ye believe in God, believe also in me.   

[Let not your heart be troubled.] They could not but be exceedingly concerned at the departure of their Master drawing on so very near. But there were other things beside his departure that grieved and perplexed their minds.   

I. They had run along with their whole nation in that common expectation, that the kingdom should be restored unto Israel through the Messiah, Act 1:8. They had hoped to have been rescued by him from the Gentile yoke, Luk 24:21. They had expected he would have entertained his followers with all imaginable pomp and magnificence, splendour and triumph, Mat 20:20. But they found, alas! all things fall out directly contrary; they had got little hitherto by following him but poverty, contempt, reproach, and persecution: and now that their Master was to leave them so suddenly, they could have no prospect or hope of better things. Is this the kingdom of the Messiah?   

Against this depression and despondency of mind he endeavours to comfort them, by letting them know that in his Father's house in heaven, not in these earthly regions below, their mansions were prepared for them; and there it was that he would receive and entertain them indeed.   

II. Christ had introduced a new rule and face of religion, which his disciples embracing did in a great measure renounce their old Judaism; and therefore they could not but awaken the hatred of the Jews, and a great deal of danger to themselves, which now (they thought) would fall severely upon them when left to themselves, and their Master was snatched from them.   

That was dreadful, if true, which we find denounced: "Epicurus" (that is, one that despises the disciples and doctrine of the wise men) "has no part in the world to come, and those that separate themselves from the customs of the synagogue go down into hell, and are there condemned for all eternity."   

These are direful things, and might strangely affright the minds of the disciples, who had in so great a measure bid adieu to the customs of the synagogues and the whole Jewish religion: and for him that had led them into all this now to leave them! What could they think in this matter?   

To support the disciples against discouragements of this nature:   

I. He lays before them his authority, that they ought equally to believe in him as in God himself: where he lays down two of the chief articles of the Christian faith: 1. Of the divinity of the Messiah, which the Jews denied: 2. As to true and saving faith, wherein they were blind and ignorant.   

II. He tells them that in his Father's house were many mansions; and that there was place and admission into heaven for all saints that had lived under different economies and administrations of things. Let not your heart be troubled for this great change brought upon the Judaic dispensation, nor let it disquiet you that you are putting yourselves under a new economy of religion so contrary to what you have been hitherto bred up in; for "in my Father's house are many mansions"; and you may expect admission under this new administration of things, as well as any others, either before or under the law.

Lightfoot: Joh 14:2 - I go to prepare a place for you 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.   [I go to prepare a...

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.   

[I go to prepare a place for you.] Compare this with Num 10:33; "And the ark of the covenant of the Lord went before them, to search out a resting place for them."

Lightfoot: Joh 14:6 - I am the way, the truth, and the life Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.   [I am the way, the truth, an...

Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.   

[I am the way, the truth, and the life.] Why is this superadded of truth and the life; when the question was only about the way?   

I. It may be answered that this was perhaps by a Hebrew idiosyncrasy; by which the way, the truth; and the life; may be the same with the true and living way.   

Jer 29:11; To give you an end and hope; or expectation; that is, a hoped or expected end. So Kimchi in loc.; "A good end even as you expect."   

II. Our Saviour seems to refute that opinion of the Jews concerning their law, as if it were the way, the truth, and the life, and indeed every thing: and to assert his own authority and power of introducing a new rule of religion, because himself is the way, the truth; and the life; in a sense much more proper and more sublime than the law could be said to be.   

It had been happier for the Jew if he could have discerned more judiciously concerning the law; if he could have distinguished between coming to God in the law and coming to God by the law: as also between living in the law and living by the law. It is beyond all doubt, there is no way of coming to God but in his law: for what outlaw, or one that still wanders out of the paths of God's commandments, can come unto him? So also it is impossible that any one should have life but in the law of God. For who is it can have life that doth not walk according to the rule of his laws? But to obtain admission to the favour of God by the law, and to have life by the law; that is, to be justified by the works of the law; this sounds quite another thing: for it is by Christ only that we live and are justified; by him alone that we have access to God.   

These are the fictions of the Rabbins: "There was one shewed a certain Rabbin the place where Corah and his company were swallowed up, and, 'Listen,' saith he, 'what they say.' So they heard them saying, Moses and his law are the truth. Upon the calends of every month hell rolls them about, as flesh rolls in the caldron, hell still saying, Moses and his law are truth."   

It is, indeed, a great truth, what is uttered in this most false and ridiculous legend, that "the law of Moses is truth." But the Jews might (if they would) attain to a much more sound way of judging concerning the truth of it, and consider that the law is not the sum and ultimate of all truth, but that Christ is the very truth of the truth of Moses: Joh 1:17; "The law was given by Moses, but grace and truth came by Jesus Christ."

Lightfoot: Joh 14:7 - If ye had known me, etc.// And from henceforth ye know him If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.   [If ye had known me, etc....

If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.   

[If ye had known me, etc.] it was a very difficult thing to spell out the knowledge of the Messiah from the law and the prophets under the first Temple; but it was doubly more difficult under the second. For, under the first Temple, Moses had only his own veil over him, and the prophets only their own proper and original obscurity: but under the second Temple, the obscurity is doubled by the darkness and smoke of traditions; which had not only beclouded the true doctrines of faith and religion, but had also brought in other doctrines diametrically contrary to the chief and principal articles of faith: those for instance concerning justification, the person, reign, and office of the Messiah, etc.   

With what measures of darkness these mists of tradition had covered the minds of the apostles, it is both difficult, and might be presumptuous, to determine. They did indeed own Jesus for the true Messiah, Joh 1:41; Mat 16:16; but if in some things they judged amiss concerning his office, undertaking, and government, we must put it upon the score of that epidemical distemper of the whole nation which they still did in some measure labour under. And to this may this clause have some reference, " If ye had known me; and had judged aright concerning the office, undertaking, and authority of the Messiah, ye would, in all these things which I teach and do, have known the will, command, and authority of the Father."   

[And from henceforth ye know him.] We may render it, Henceforward therefore know him; "Henceforward acknowledge the Father in all that I have done, brought in, and am to introduce still, and set your hearts to rest in it: believing that you see the Father in me, and in the things that I do."

Lightfoot: Joh 14:8 - Shew us the Father, and it sufficeth us Philip saith unto him, Lord, show us the Father, and it sufficeth us.   [Shew us the Father, and it sufficeth us.] "When the law was gi...

Philip saith unto him, Lord, show us the Father, and it sufficeth us.   

[Shew us the Father, and it sufficeth us.] "When the law was given to Moses, the Israelites saw God in his glory: do thou, therefore, now that thou art bringing in a new law and economy amongst us, do thou shew us the Father; and his glory, and it will suffice us; so that we will have no more doubt about it."

Lightfoot: Joh 14:16 - He shall give you another Comforter And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;   [He shall give you another Com...

And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;   

[He shall give you another Comforter.] I. Amongst all the names and titles given to the Messiah in the Jewish writers, that of Menahem; or the Comforter; hath chiefly obtained; and the days of the Messiah amongst them are styled the days of 'consolation.' The names of Messiah are reckoned up, viz. Shiloh, Jinnon, Chaninah, Menahem. And in Jerusalem Berac. we are told how the Messiah had been born in Bethlehem under the name of Menahem.   

Luk 2:25; "Waiting for the consolation of Israel." Targumist upon Jer 31:6; "Those that desire or long for the years of consolation to come." This they were wont to swear by, viz. the desire they had of seeing this consolation. So let me see the consolation.   

Now, therefore, bring these words of our Saviour to what hath been said: q.d. "You expect, with the rest of this nation, the consolation in the Messiah and in his presence. Well; I must depart, and withdraw my presence from you; but I will send you in my stead 'another Comforter.' "   

II. The minds of the disciples at present were greatly distressed and troubled, so that the promise of a Comforter seems more suitable than that of an Advocate; to their present state and circumstances.

Lightfoot: Joh 14:17 - The Spirit of truth 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 y...

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.] Let us but observe how the whole world at this time lay in falsehood and error: the Gentiles under a spirit of delusion; the Jews under the cheat and imposture of traditions: and then the reason of this title of the Spirit of truth will appear; as also how seasonable and necessary a thing it was that such a Spirit should be sent into the world.

Lightfoot: Joh 14:26 - He shall teach you all things 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 re...

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.   

[He shall teach you all things.] So Joh 16:13; "He shall lead you into all truth." Here it might be very fitly inquired, whether any ever, besides the apostles themselves, were "taught all things," or "led into all truth." It is no question but that every believer is led into all truth necessary for himself and his own happiness; but it was the apostles' lot only to be led into all truth necessary both for themselves and the whole church.

Lightfoot: Joh 14:30 - The prince of this world cometh 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 cometh.]...

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 cometh.] Seeing this kind of phrase, the prince of this world; was, in the common acceptation of the Jewish nation, expressive of the devil ruling among the Gentiles, it may very well be understood so in these words; because the very moment of time was almost come about, wherein Christ and the devil were to enter the lists for the dominion and government, which of those two should have the rule over the Gentiles.

Lightfoot: Joh 14:31 - Arise, let us go hence 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.   [Aris...

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.   

[Arise, let us go hence.] These words plainly set out the time and place wherein our Saviour had the discourse which is contained in this fourteenth chapter. The place was Bethany; the time, the very day of the Passover, when they were now about to walk to Jerusalem.   

Those things which Christ had discoursed in John_13 were said two nights before the Passover; and that at Bethany, where Christ supped at the house of 'Simon the leper.' He abode there the day following, and the night after; and now, when the feast day was come, and it was time for them to be making towards Jerusalem to the Passover, he saith, Arise, let us go hence. What he did or said the day before the Passover, while he stayed at Bethany, the evangelist makes no mention. He only relates what was said in his last farewell before the paschal supper, and upon his departure from Bethany. All that we have recorded in John_15; John_16; and John_17; was discoursed to them after the paschal supper, and after that he had instituted the holy eucharist.

PBC: Joh 14:1 - -- Isn't it interesting that the Lord Jesus is concerned to encourage His disciples who would be left behind?  It's interesting to me that His final tho...

Isn't it interesting that the Lord Jesus is concerned to encourage His disciples who would be left behind?  It's interesting to me that His final thoughts as He approaches the cross are not self-centered.  He is not concerned about His own pain and agony but He's concerned about His disciples and their on-going courage and comfort as they are left behind in the aftermath of the crucifixion.

PBC: Joh 14:9 - -- Christ says, " I and my Father are one." " If you have seen me, you have seen the Father;" Joh 10:30; 14:9-10. Hence, whatever work he came into the...

Christ says, " I and my Father are one." " If you have seen me, you have seen the Father;" Joh 10:30; 14:9-10. Hence, whatever work he came into the world to do, he is qualified in every sense of the word to do it.

Eld. Gregg Thompson

PBC: Joh 14:19 - -- See PB: Ro 8:30

See PB: Ro 8:30

Haydock: Joh 14:1 - Let not you heart be troubled After having answered the questions of St. Peter, Jesus again addresses himself to his disciples, and bids them not to be afflicted or troubled, at wh...

After having answered the questions of St. Peter, Jesus again addresses himself to his disciples, and bids them not to be afflicted or troubled, at what he says to them. Many Greek and Latins begin this chapter thus: Jesus said to his disciples, let not your hearts be troubled. (St. John Chrysostom) ---

Euthymius; Leont.; Theophylactus; Theodor.; &c. agree, that our Saviour wished to encourage his apostles, who were so much troubled, because he had said, that Peter should deny him. They thought within themselves, if Peter, who is the strongest, and most resolute amongst us, shall so far forget himself, as to deny his master, what will become of us? Jesus seeing their anxiety, tells them not to be troubled; but to believe in him, and in his words, for he had said, that he would not lose any, whom his Father had given him; (John chap. vi, ver. 39.) and that whosoever should believe in him, should have life everlasting. (chap. iii, ver. 15.) ---

Let not you heart be troubled. Christ here begins those incomparable discourses to his apostles, which are set down in the four next chapters. His sufferings and death now approaching, he forewarns them not to be troubled. You believe in God, and put your trust in him; believe also, and trust in me, no less than in him. (Witham)

Haydock: Joh 14:2 - In my Father's house In my Father's house. He does not say of your Father: for though God be the Father of all by creation, and of the just, by the grace of adoption; ye...

In my Father's house. He does not say of your Father: for though God be the Father of all by creation, and of the just, by the grace of adoption; yet Christ in several places, calls him his Father, in a quite different sense, that is, as he was his eternal Father, as the ancient interpreters observe. (Witham) ---

These many mansions signify different degrees of glory in heaven. (St. Jerome, lib. ii. adv. Jovin.)

Haydock: Joh 14:3 - I will come again I will come again: not only by rising the third day, but at your death, and at the day of judgment: that where I am, you also may be, and may recei...

I will come again: not only by rising the third day, but at your death, and at the day of judgment: that where I am, you also may be, and may receive the reward of eternal happiness in my kingdom.

Haydock: Joh 14:4 - And whither I go, you know, and the way you know // I am the way And whither I go, you know, and the way you know. Thomas replied, we know neither. Jesus saith to him, I am the way. They knew it, says St. Augu...

And whither I go, you know, and the way you know. Thomas replied, we know neither. Jesus saith to him, I am the way. They knew it, says St. Augustine, (tract. 69.) but they did not know, that they knew it: they knew their Master, Jesus Christ, and he was the way: they also knew, that is, believed, the kingdom of heaven, but they knew not, that he was returning thither: for as yet their imaginations were upon a temporal kingdom. ---

I am the way, by my doctrine and example: I am the Truth, by my promises; and I am Life, by the graces I offer and give. (Witham)

Haydock: Joh 14:7 - If you know me, you would surely // Cognoscetis eum If you know me, you would surely [1] have known my Father also. That is, (says St. John Chrysostom; St. Cyril; &c.) did you know me to be his true,...

If you know me, you would surely [1] have known my Father also. That is, (says St. John Chrysostom; St. Cyril; &c.) did you know me to be his true, and eternal Son, you would always know him to be the Father from all eternity. And from henceforth, especially from the coming of the Holy Ghost, you shall know him with a more perfect knowledge. And you have seen him, not as to the divine nature: in this manner, you have neither seen him, nor me. But,

===============================

[BIBLIOGRAPHY]

Cognoscetis eum, in the present Greek copies (one excepted) we read, cognoscitis, Greek: ginoskete; Maldonatus judges it the true reading. But not only St. Augustine and the Latin Fathers, but even St. John Chrysostom reads it in the future tense, Greek: gnosesthe: and takes particular notice of this reading. Greek: to men mellontos, hom. lxxiii. tom. 8. p. 432. Ed. Montfaucon.

Haydock: Joh 14:9 - He that seeth me, seeth the Father also He that seeth me, seeth the Father also: [2] that is, he seeth him, who is not a man only, but who also, by my divine nature, am one and the same with...

He that seeth me, seeth the Father also: [2] that is, he seeth him, who is not a man only, but who also, by my divine nature, am one and the same with the Father: so that he who believes, and as it were sees, or knows by faith, who I am, cannot but know, that I am one with my eternal Father; not one person, as the Sabellians fancied, but one in nature and substance. The ancient Fathers take notice against the Arians, that these words, and others that follow in this chapter, could not be true, if Christ was no more than a creature, though ever so perfect, there being an infinite distance betwixt God and the highest of his creatures. (Witham)

===============================

[BIBLIOGRAPHY]

Qui videt me, videt & Patrem. See St. John Chrysostom, Greek: om od. p. 435. Nov. Ed. si alterius esset substantiæ, non hoc dixisset, Greek: ei de eteras ousias en, ouk an touto eipen. See St. Cyril, p. 777.

Haydock: Joh 14:10 - Do you not believe that I am in the Father, and the Father in me? Do you not believe that I am in the Father, and the Father in me? These words confirm the equality of the Father and the Son: nor can they be expoun...

Do you not believe that I am in the Father, and the Father in me? These words confirm the equality of the Father and the Son: nor can they be expounded of an union of affection only, by what Christ told them before. (John v. 17. and 19.) As the Father worketh till now, so I work: and whatsoever things the Father worketh, these also in like manner the Son doth. (Witham) ---

In the Son and in the Father, there is one and the same essence, the same wisdom, the same power; so that what the Son says, he does not say it of himself, and what the Son does, he does not do it of himself; but it is the Father, who abideth in the Son, who both acts and speaks.

Haydock: Joh 14:12 - And greater than these shall he do, because I go to the Father And greater than these shall he do, because I go to the Father. Christ speaks of the greatness of visible miracles, and tells them, that after his a...

And greater than these shall he do, because I go to the Father. Christ speaks of the greatness of visible miracles, and tells them, that after his ascension, they shall be enabled, even to do greater miracles than he has yet shewn to the world. He would give this power to his disciples, who were to convert the world; and perhaps the greatest miracle of all, was the conversion of the whole world. (Witham) ---

Behold another proof of my divinity, viz. the wonderful miracles those perform, who believe in me. An impostor may seduce the vulgar with false miracles, or, perhaps, with real wonderful prodigies; but he cannot confer that power on others. Behold, I have performed miracles by my own power, without any deceit, and always with a sovereign authority. I have given those, who believe in me, power to work in my name, as great, and even greater miracles, than I have done myself. All this I have done, to shew you, that I am equally God with the Father. I truly am so, then, for it would be impossible for God to assist an impostor, a liar, and an enemy to his honour and glory. (Calmet)

Haydock: Joh 14:13 - That will I do That will I do. He does not now say, this the Father will do: to shew that the power of both is equal, and the same. (Witham)

That will I do. He does not now say, this the Father will do: to shew that the power of both is equal, and the same. (Witham)

Haydock: Joh 14:15 - -- Instead of afflicting yourselves at our separation, and my going to the Father, you ought, if you truly love me, to testify your affection, by a faith...

Instead of afflicting yourselves at our separation, and my going to the Father, you ought, if you truly love me, to testify your affection, by a faithful observance of my commandments. Behold, this is the best proof you can give me of your attachment: better far than any exterior sign of grief and tenderness. (St. John Chrysostom)

Haydock: Joh 14:16 - Paraclete // For ever Paraclete. This is a comforter: or also an advocate: inasmuch as by inspiring prayer, he prays, as it were, in us, and pleads for us. --- For ever....

Paraclete. This is a comforter: or also an advocate: inasmuch as by inspiring prayer, he prays, as it were, in us, and pleads for us. ---

For ever. Hence it is evident, that this spirit of truth was not only promised to the persons of the apostles, but also to their successors, through all generations. (Challoner) ---

I have not changed the word Paraclete, which signifies, both and advocate and a comforter. He shall remain with you, and in you, for ever. What greater happiness, what greater security for the faithful, than to have this divine promise, the Holy Ghost, the Spirit of truth, remaining with the Church for ever, to protect her, and preserve her from all errors and heresies? (Witham) ---

If the Holy Ghost had been promised only to the apostles, their successors could not have challenged the promise. But the promises and privileges were not merely personal, but attached to their office perpetually. Hence, the Holy Ghost, in every age and clime, perpetually watches over the Catholic Church, and preserves her from both open and secret attacks of her enemies.

Haydock: Joh 14:19 - The world seeth me no more The world seeth me no more, after my death; but you shall see me, conversing with you for forty days, after my resurrection. (Witham)

The world seeth me no more, after my death; but you shall see me, conversing with you for forty days, after my resurrection. (Witham)

Haydock: Joh 14:20 - In that day In that day, when I am risen again, or when the Holy Ghost is come, you shall know that I am in the Father, and how, and in what manner: as also, ...

In that day, when I am risen again, or when the Holy Ghost is come, you shall know that I am in the Father, and how, and in what manner: as also, how I am in you, and you in me. Our Saviour Christ, on several occasions, speaks of different ways of being united, or of being one; as first, of being one in nature and substance, and by such an union, as agrees only with the divine persons, who are one in all things. 2ndly, Persons may be one, or united in affection and love, which also, as to its most perfect manner, agrees only with the three divine persons; but a similitude, and an imitation of this union of love, is found among creatures, both when they love God, and when for God's sake, they love one another: yet these unions are as different as God, and his creatures. The Arians and Socinians lay hold on these expressions, and of the words, (chap. xvii. ver. 21.) when Christ prays, that his disciples may be one, as he and his Father are one, which words imply no more than a similitude, and an imitation of that union of love (with which the three divine persons love one another) though at an infinite distance. If the old or new Arians examined, with a sincere desire of finding the truth (which they ought to seek from many passages in the New Testament, as well as from the sense and tradition of the Church, guided by the promised Spirit of Truth) they might certainly find how different is the union of nature and substance of the eternal Son with his eternal Father, and of that union of the three divine persons, when they are said to be one, from that inferior and lesser union of love and affection, by which either God loves his adoptive children, his faithful servants, or they love one another: they would easily discover, that many things are said of the unity and union of the divine persons, which could not be true, unless they were one and the same God, coeternal and consubstantial, which by no means can be said of God and his creatures, nor of the union of affection only, by which the creatures love one another. (Witham)

Haydock: Joh 14:21 - -- Now that Christ in this place speaks only of this imperfect union of affection, appears by the following words: he that keepeth my commandments, love...

Now that Christ in this place speaks only of this imperfect union of affection, appears by the following words: he that keepeth my commandments, loveth me: and he that loveth me, shall be loved by my Father, and I will love him, by a recompense of glory in the next life. (Witham)

Haydock: Joh 14:22-25 - Lord, how is it? Lord, how is it? Literally, what is done, or, what will be done, that thou art about to manifest thyself to us, and not to the world? This apos...

Lord, how is it? Literally, what is done, or, what will be done, that thou art about to manifest thyself to us, and not to the world? This apostle imagined, that the Messias would make manifest his glory of a temporal kingdom, not to them only, but to all the world. But Christ, by his answer, lets him know, that he spoke only of a manifestation of his love to those that loved him. If any man love me, my Father will love him, and we will come to him, that is, the three divine persons, will come to his soul, in a special manner, so as to bless him with an infusion of graces, and make our abode in his soul. (Witham)

Haydock: Joh 14:26 - The Paraclete, the Holy Ghost, whom the Father will send in my name // Teach you all things The Paraclete, the Holy Ghost, whom the Father will send in my name, as proceeding also from me: and therefore Christ saith, in the next chapter, (ve...

The Paraclete, the Holy Ghost, whom the Father will send in my name, as proceeding also from me: and therefore Christ saith, in the next chapter, (ver. 26) that he himself will send him from the Father. He will teach you all things, &c. He will give you a more perfect knowledge of all those truths, which I have taught you. (Witham) ---

Teach you all things. Here the Holy Ghost is promised to the apostles, and their successors, particularly, in order to teach them all truth, and to preserve them from error. (Challoner) ---

The Scripture, in different places, remarks, that the apostles did not understand the accomplishment of prophecies, as soon as they were fulfilled. (Luke xxiv. 27.) They could not draw the comparison between the actions of our Saviour, and the figures of the old law: but no sooner had the Holy Ghost descended upon them, than they explained the Scriptures, their hearts and eyes being opened and enlightened by the light of the Holy Spirit. (Calmet) ---

See chap. xvi. ver. 12. and 13.

Haydock: Joh 14:28 - The Father is greater than I The Father is greater than I. [3] According to the common exposition, Christ here speaks of himself, as made man, which interpretation is drawn from ...

The Father is greater than I. [3] According to the common exposition, Christ here speaks of himself, as made man, which interpretation is drawn from the circumstances of the text, Christ being at that time, going to suffer, and die, and shortly after to rise again, and ascend into heaven, all which agree with him, as man, and according to his human nature. But the Arians can take no advantage from these words, (though with divers of the ancient Fathers, we should allow them to be spoken of Christ, as the Son of God:) the Father may be said in some manner to be greater than the Son, if we consider the order of the divine processions, that is, that the Father is the first person, and proceeds from no other; whereas the Son proceeds from the Father. If any one, says St. John Chrysostom, will contend, that the Father is greater, inasmuch as he is the cause, from which the Son proceedeth, we will bear with him, and this way of speaking: provided he grant that the Son is not of a different substance, or nature. St. Athanasius allows the same, and takes notice, that though the Father is said to be greater, yet he is not said to be better, nor more excellent, than the Son; because they are one and the same in substance, nature, and other perfections. (Witham) ---

The enemies of the divinity of Christ here triumph, and think they have the confession of Christ himself, that he is less than the Father. But if they would distinguish the two natures of Christ, their arguments would all fall to the ground. Jesus Christ, as man, and a creature, is inferior to his Father, the Creator; but, as God, he is, in every respect, equal to him. (St. Basil, St. Augustine, &c.) ---

Others, likewise, answer it thus: Following the confused opinion of the world, and even of the apostles themselves, who as yet only considered Christ as a prophet, and as a man, eminent in virtue and sanctity, he was less than the Father. (St. John Chrysostom; Leont.; Theophylactus; Euthymius) ---

And likewise the title of Father, (as we generally use the word) is greater, and much more honourable, that that of Son; and in this respect, Christ is inferior to his Father. (St. Athanasius; St. Hilary; St. Epiphanius; St. Gregory of Nazianzus; and St. Cyril) ---But this appellation, though really true, does not destroy the equality of the persons, because Christ has declared, in numerous other places, that he is equal to the Father; that he is in the Father; and that he and the Father are one. The apostles ought to have rejoiced that Christ was going to the Father, who was superior to him, considering him in his human nature; because, then, would the Son shew forth his honour and glory to be equal to the Father's, in heaven. This would have been a mark of a pure, solid, and disinterested love, which ought to have inspired the apostles, if they truly loved their divine Master. (Calmet) ---

Protestants assume to themselves the liberty of making the Bible only, the exclusive rule of faith, yet refuse this privilege to others. Thus Luther insisted, that his catechism should be taught, and followed. Calvin burnt Servetus for explaining his faith, by his own interpretation of the Bible, particularly of these words, the Father is greater than I. The Church of England compels every clergyman to swear to the Thirty-nine Articles, and has inflicted the severest penalties on such as interpreted the Bible according to the principles of Socinus; and on Catholics, who understand the words of Jesus Christ, This is my body: this is my blood, in the literal and obvious sense of the words. As long as each individual is at liberty to expound Scripture by the private spirit, it is a great injustice to compel any one, by penal laws, to yield his judgment to any authority, that is not less fallible than his own.

===============================

[BIBLIOGRAPHY]

Pater major me est, Greek: o pater meizon mou estin. St. John Chrysostom, hom. Greek: oe . p. 443. Nov. Ed. Si quis vero dixerit majorem esse Patrem, ut filii principium, non huic contradicemus, Greek: kath o aitios tou uiou, oude touto anteroumen. See St. Athanasius, Orat. 1. Cont. Arianos, p. 362. Ed. Ben. non dixit, Pater præstantior est me, Greek: kreiton mon esti, ne quis eum alium a Patris natura, esse suspicaretur, sed major dixit, non quidem magnitudine quadam, aut tempore, sed quia ex ipso Patre gignitur, &c. See St. Augustine, tract. 78. p. 699. propter forman servi, dicit, Pater major me est, &c.

====================

Haydock: Joh 14:31 - As the Father hath given me commandment, so I do As the Father hath given me commandment, so I do. --- He again speaks of himself, as man. Arise, let us go hence. Yet by chap. xviii. ver. 1. Ch...

As the Father hath given me commandment, so I do. ---

He again speaks of himself, as man. Arise, let us go hence. Yet by chap. xviii. ver. 1. Christ still continued the like instructions, either in the same place, or in the way to Gethsemani. (Witham)

Gill: Joh 14:1 - Let not your heart be troubled // ye believe in God, believe also in me Let not your heart be troubled,.... In some copies this verse begins thus, and he said to his disciples; and certain it is, that these words are addre...

Let not your heart be troubled,.... In some copies this verse begins thus, and he said to his disciples; and certain it is, that these words are addressed to them in general, Peter being only the person our Lord was discoursing with in the latter part of the preceding chapter; but turning, as it were, from him, he directs his speech to them all. There were many things which must needs lie heavy upon, and greatly depress the minds of the disciples; most of all the loss of Christ's bodily presence, his speedy departure from them, of which he had given them notice in the preceding chapter; also the manner in which he should be removed from them, and the circumstances that should attend the same, as that he should be betrayed by one of them, and denied by another; likewise the poor and uncomfortable situation they were likely to be left in, without any sight or hope of that temporal kingdom being erected, which they had been in expectation of; and also the issue and consequence of all this, that they would be exposed to the hatred and persecutions of men. Now in the multitude of these thoughts within them, Christ comforts them, bids them be of good heart, and exhorts them to all exercise of faith on God, and on himself, as the best way to be rid of heart troubles, and to have peace:

ye believe in God, believe also in me; which words may be read and interpreted different ways: either thus, "ye believe in God, and ye believe in me"; and so are both propositions alike, and express God and Christ to be equally the object of their faith; and since therefore they had so good a foundation for their faith and confidence, they had no reason to be uneasy: or thus, "believe in God, and believe in me"; and so both are exhortations to exercise faith alike on them both, as being the best antidote they could make use of against heart troubles: or thus, "believe in God, and ye believe in me"; and so the former is an exhortation, the latter a proposition: and the sense is, put your trust in God, and you will also trust in me, for I am of the same nature and essence with him; I and my Father are one; so that if you believe in one, you must believe in the other: or thus, and so our translators render them, "ye believe in God, believe also in me"; and so the former is a proposition, or an assertion, and the latter is an exhortation grounded upon it: you have believed in God as faithful and true in all his promises, though yon have not seen him; believe in me also, though I am going from you, and shall be absent for a while; this you may be assured of, that whatever I have said shall be accomplished. The words considered either way are a full proof of the true deity of Christ, since he is represented as equally the object of faith with God the Father, and lay a foundation for solid peace and comfort in a view of afflictions and persecutions in the world.

Gill: Joh 14:2 - 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,.... This he says to draw off their minds from an earthly kingdom to an heavenly one; to point out the place to...

In my Father's house are many mansions,.... This he says to draw off their minds from an earthly kingdom to an heavenly one; to point out the place to them whither he was going, and to support them with the views and hopes of glory under all their troubles. By his "Father's house" is meant heaven; see 2Co 5:1; which is of his Father's building, where he has, and will have all his family. This Christ says partly to reconcile the minds of his disciples to his departure from them, and partly to strengthen their hope of following him thither; since it was his Father's, and their Father's house whither he was going, and in which "are many mansions"; abiding or dwelling places; mansions of love, peace, joy, and rest, which always remain: and there are "many" of them, which does not design different degrees of glory; for since the saints are all loved with the same love, bought with the same price, justified with the same righteousness, and are equally the sons of God, their glory will be the same. But, it denotes fulness and sufficiency of room for all his people; for the many ordained to eternal life, for whom Christ gave his life a ransom, and whose blood is shed for the remission of their sins, whose sins he bore, and whom he justifies by his knowledge; who receive him by faith, and are the many sons he will bring to glory. And this is said for the comfort of the disciples who might be assured from hence, that there would be room not only for himself and Peter, whom he had promised should follow him hereafter, but for them all. Very agreeable to this way of speaking are many things in the Jewish writings:

"says R. Isaack o, how many מדורין על מדורין, "mansions upon mansions", are there for the righteous in that world? and the uppermost mansion of them all is the love of their Lord.''

Moreover, they say p, that

"in the world to come every righteous man shall have מדור, "a mansion", to himself.''

Sometimes they q speak of "seven mansions" (a number of perfection) being prepared for the righteous in the other world, though entirely ignorant of the person by whom these mansions are prepared: who here says,

if it were not so, I, would have told you, I go to prepare a place for you. This expresses the certainty of it, that his Father had a house, and in it were many mansions, room enough for all his people, or he would have informed them otherwise, who must needs know the truth of these things, since he came from thence; and who never deceives with vain hopes of glory; and whatever he says is truth, and to be depended on; everything he here delivers; both what he said before, and also what follows: "I go to prepare a place for you"; heaven is a kingdom prepared by the Father for his saints, from the foundation of the world; and again, by the presence and intercession of Christ, who is gone before, and is as a forerunner entered into it, and has took possession of it in the name of his people; and by his own appearance there for them with his blood, righteousness, and sacrifice, he is, as it were, fitting up these mansions for their reception, whilst they are by his Spirit and grace fitting and preparing for the enjoyment of them.

Gill: Joh 14:3 - And if I go and prepare a place for you // I will come again // and receive you unto myself // that where I am there you may be also And if I go and prepare a place for you,.... Seeing I am going to prepare, and will prepare a place for you, of the truth of which you may be fully as...

And if I go and prepare a place for you,.... Seeing I am going to prepare, and will prepare a place for you, of the truth of which you may be fully assured:

I will come again; either by death or in person a second time, here on earth:

and receive you unto myself; I will take you up with me to heaven; I will receive you into glory;

that where I am there you may be also: and behold my glory, and be for ever with me, and never part more.

Gill: Joh 14:4 - And whither I go ye know // and the way ye know And whither I go ye know,.... They might have known, at least, whither he was going, since he had spoke of his Father's house, and of his going to pre...

And whither I go ye know,.... They might have known, at least, whither he was going, since he had spoke of his Father's house, and of his going to prepare a place for them there, and doubtless had some knowledge thereof, though very confused and imperfect:

and the way ye know: this also they might have known from some expressions of his, that the way to his Father's house lay through sufferings and death, in which way they also were to follow him to his kingdom and glory. Though these words may be with an interrogation, "and whither I go do ye know? and the way do ye know?" which best agrees with Thomas's answer, and removes all appearance of contradiction between Christ's words and his.

Gill: Joh 14:5 - Thomas saith unto him, Lord // we know not whither thou goest // and how can we know the way Thomas saith unto him, Lord,.... Who was one of his apostles, and here betrays his ignorance, as elsewhere his unbelief; and not only speaks for himse...

Thomas saith unto him, Lord,.... Who was one of his apostles, and here betrays his ignorance, as elsewhere his unbelief; and not only speaks for himself, but for the rest of the apostles, of whom he judged by himself; and who, it may be, might understand things better than himself, though their knowledge at present was but small:

we know not whither thou goest; though he had but just told them of his Father's house, and of his going to prepare a place for them:

and how can we know the way? for if we do not know the place, it is not reasonable to think we should know the way to it. Thomas seemed to have no other notion than that Christ was talking of some particular place in Judea, whither he was going, and of the road to it.

Gill: Joh 14:6 - Jesus saith unto him, I am the way // the truth // And the life // no man cometh unto the Father but by me Jesus saith unto him, I am the way,.... Our Lord takes the opportunity of this discourse about the place he was going to, and the way unto it, more fu...

Jesus saith unto him, I am the way,.... Our Lord takes the opportunity of this discourse about the place he was going to, and the way unto it, more fully to instruct his disciples concerning himself, saying, "I am the way"; Christ is not merely the way, as he goes before his people as an example; or merely as a prophet, pointing out unto them by his doctrine the way of salvation; but he is the way of salvation itself by his obedience and sacrifice; nor is there any other; he is the way of his Father's appointing, and which is entirely agreeable to the perfections of God, and suitable to the case and condition of sinners; he is the way to all the blessings of the covenant of grace; and he is the right way into a Gospel church state here; no one comes rightly into a church of Christ but by faith in him; and he is the way to heaven: he is entered into it himself by his own blood, and has opened the way to it through himself for his people: he adds,

the truth he is not only true, but truth itself: this may regard his person and character; he is the true God, and eternal life; truly and really man; as a prophet he taught the way of God in truth; as a priest, he is a faithful, as well as a merciful one, true and faithful to him that appointed him; and as a King, just and true are all his ways and administrations: he is the sum and substance of all the truths of the Gospel; they are all full of him, and centre in him; and he is the truth of all the types and shadows, promises and prophecies of the Old Testament; they have all their accomplishment in him; and he is the true way, in opposition to all false ones of man's devising. And this phrase seems to be opposed to a notion of the Jews, that the law was the true way of life, and who confined truth to the law. They have a saying r, that משה ותו