1. Never has earth seen a greater triumph of love than the Savior, about to be crucified, comforting his disciples. As he loved them then so he loves them still.
2. As he loves us so doth the Father, for the Father is in him as he is in the Father. The Father and the Son are one, and both love us with a love that passeth all comprehension.
3. Christ came down to earth on a mission of mercy, ministered mercy here, died in mercy, and ascended to heaven impelled by mercy and love. He has gone to prepare a place for us in the Father's house; a Home.
4. Christ is the Way there. There is no other way. He that would seek to
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5. There was but one place of safety when the flood came--the ark. There was but one man to whom the Egyptians could go for corn during the famine--Joseph. There was but one way to keep off the angel of death on the Passover night--the way of the sprinkled blood. There was but one word that could save the Ephraimites at Jordan's ford (Judges 12)--the word Shibboleth. So there is but one name that hath power to save men now--the name of Jesus.--J. C. Ryle.
6. If men need not to go to heaven by the Cross, but by some other way, then the Cross may become an old, worn, unused way; no footfall of a traveler may cheer it, heaven may be filled through other avenues, and other songs than those of Praise to the Lamb may echo through the arches of the Upper Temple. If Christ is not the exclusive Savior, then other Saviors could be made without the Cross, and the Cross is all an idle waste. We are lost men outside of God's kingdom. There is a way into it--Jesus Christ. There is a name, one name, given whereby we can be saved--that name is Jesus. There has come from the sweet heavens over us no other. It is enough. We need no other.--J. Drummond.
15. If ye love me keep my commandments. This is not a command, but a declaration that if his disciples love him they will obey him. See Revised Version. Obedience is the fruit of love. Disobedience is the proof that love is not in the heart. "This is the love of God," or proof of the love of God, "that you keep his commandments." 1 John 5:3. The faithful outward observance of the will of Christ is a proof of a heart filled with his love, and therefore fitted to enjoy the promise contained in the next verse that depends on the condition of faithful obedience. (Joh 14:16)
16. And I will pray the Father. Rather "request" the Father. There are three Greek verbs used in the New Testament which mean respectively, "request," "ask," and "entreat." Christ never uses the last in his petitions to the Father. It belongs to the petitions of the creature to the Creator. And he shall give you another Comforter. The word rendered Comforter is not exactly translated by any word in our language. It comes from two Greek words that mean "to call to one's side." It occurs four times in John's Gospel and is rendered each time as here. It is used by no New Testament writer but John, who employs it also in 1 John 2:1 where it is translated Advocate, a term preferred by many scholars. Wickliffe first rendered it Comforter and has been followed by Tyndale, and all the authorized British versions down to the Revision. Some translators have preferred to transfer the Greek word
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17. The Spirit of truth. So called because he speaks the truth. The Comforter strengthens, guides, liberates, sanctifies by the truth. See chapter 17:19; 1 Cor. 2:4; 1 Thess. 1:5. He also bears witness of the truth. See Acts 2:4; Acts 5:32; Heb. 2:4. Whom the world cannot receive. The reason why the world cannot receive the Comforter is indicated in verses 15 and 23. There must be a preparation of the soul for his indwelling. The heart must be purified by faith, the soul must be filled with love of Christ, this condition must be demonstrated by obedience to his commandments. This is in harmony with the entire teaching of the New Testament. "Except a man be born again he cannot see the kingdom of God." John 3:3. The necessity of a loving obedience in order to the reception of the Holy Spirit is taught emphatically. Peter said to the Jews (Acts 5:32), "We are witnesses of these things, and so is also the Holy Spirit which God gives to them who obey him." In John 7:39 it is declared that the Savior "spake of the Spirit which they that believe on him should receive." In Acts 2:38 Peter, in reply to the anxious inquiry of convicted sinners, answers: "Repent and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins, and you shall receive the gift of the Holy Spirit;" the gift being made dependent upon repentance and obedience. The temple of the human heart has to be prepared by obedience for the indwelling of the Father and Son, and hence the world cannot receive the Comforter through whom they are manifested. The Spirit can convict the world of sin (chapter 16:8), the world can receive his testimony when he bears witness; hence the apostles were directed to "go into all the world and preach the gospel to every creature," "baptizing them into the name of the Father, and the Son, and the Holy Spirit," and God "gives the Holy Spirit to those who obey him," but in its unconverted condition the world cannot "see" or "know" the Comforter. The world can only see with the carnal eyes and recognize material manifestations. The saints prepared for his presence by faith, love and obedience, have a spiritual perception of his presence.
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18. I will not leave you comfortless. The word in the Greek is orphaned. It is applied to childless parents, or fatherless children, or any one bereaved. The term "desolate" used in the Revision probably expresses the idea. The disciples were bewildered and stupefied with grief at the thought of the Master's departure, but he assures them that they will not be left desolate. He will come again; not only as the risen Lord who shall visit them for a little while on the earth, but he will come to be "with them always," as manifest in their hearts by the Holy Spirit after it is given. He does not refer to his second coming "without a sin offering unto salvation," for then "every eye shall see him," while now he speaks of a coming in which "the world shall see him no more," but in which his disciples shall see, or recognize him. (Joh 14:19)
19. Yet a little while and the world seeth me no more. After the next evening the world would see him no more. When it took him and buried him out of sight it looked upon him for the last time. But ye see me. They would see him with the natural eyes after he had veiled himself to the world. This, however, does not exhaust the sense. There is a sight that is not of the natural eyes, such a sight as those old worthies had who walked "as seeing him who is invisible," and the living Christ would so dower with heavenly life his disciples that, because "he lived, they should live also," and should have a constant recognition of his presence. There is a promise of an unbroken communion with the Lord. The manner in which they should have his abiding presence is pointed out in verse 21, and more fully in verse 23. (Joh 14:20)
20. At that day ye shall know that I am in my Father. "That day" began on the day of Pentecost. The apostles and brethren "waited the promise of the Father" until "the day of Pentecost was fully come," and then the risen and exalted Savior "shed forth" the Holy Spirit which he had promised should abide with his people forever. "That day" still comes to each soul which believes upon the Lord, repents of sin, and giving up all worldly lusts, surrenders himself unreservedly to the will of Christ and does his commandments. (Joh 14:21)
21. He that hath my commandments. The conditions upon which Christ may be present in each soul, seen and enjoyed, are next shown. As before seen, obedience and love are essential. "Hath" the commandments implies more than a mere possession of them. It implies that they are clearly apprehended. This must be the case before one can be said to "keep" them. This verse gives the same idea as verse 15, but in a converse form. There active obedience is seen to follow as the result of love. Love is the cause, and obedience the
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22. Judas saith unto him, not Iscariot. John is careful to state that this apostle was not the traitor who had gone out a little while before. What hath come to pass? etc. This question indicates the bewilderment of all the apostles. They had, in spite of his teachings, adhered to the Jewish ideas that had been educated into them from childhood, and assumed that as the Messiah he would manifest himself publicly to the world. The question implies that Christ had departed from his former purposes, in that he should determine to manifest himself to his disciples, but not unto the world. It indicates that, up to this time, Judas entirely failed to comprehend either the mission or the words of the Redeemer. This dullness on the part of all the apostles continued until after the resurrection, and was only finally dissipated by the "manifestation of Christ" in their hearts after the descent of the Holy Spirit. (Joh 14:23)
23. If a man love me, he will keep my words. The Lord again compassionately states the conditions needful for his manifestation, as already pointed out, but adding another and a sweeter idea; that is, that the loving soul shall be a temple of God, and that as of old the Shekinah came and dwelt between the cherubim, so the Father and the Son will come and make their abode in the heart that is prepared for the divine fellowship by love. Observe the steps that lead to the glorious consummation: 1. Love of Christ; 2. Keeping his words; 3. The Father's love bestowed; 4. The coming of the Father and the Son; 5. Their indwelling in the loving heart. Christ stands at the door and knocks for entrance (Rev. 3:20); he that hath his commandments hears the voice; he that keeps them opens the door; he enters in and sups and abides. (Joh 14:24)
24. He that loveth me not keepeth not, etc. Disobedience springs from the
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25. These things have I spoken, being present. "These things" is put in contrast with "all things" in the next verse. They were yet so dull that they could not fully comprehend even what he said, but the time would come when they would understand better. The next verse points out that time. (Joh 14:26)
26. The Comforter, which is the Holy Ghost. The Revision gives, instead of "Ghost," which is not correct, "Spirit," as the word
27. Peace I leave with you. This is a solemn and affectionate farewell, in view of the cross, a parting benediction. As Isaac, about to depart, bestowed
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28. Ye have heard, etc. . . . If ye loved me ye would rejoice. This is a gentle rebuke. It declares that the desire of his disciples to prevent him from going away springs from selfish motives. They ought to rejoice because his own glory would be secured by his departure. He would return to his Father, whence he came, to be exalted to the right hand of God and to have "all power in heaven and earth." My Father is greater than I. Therefore, when I return to the Father, and my union with him is complete, all the earthly hindrances to the establishment of my kingdom and my exaltation to the throne of glory will be removed, and my work will be accomplished on the earth. There has been a vast amount of needless discussion concerning the words, "My Father is greater than I." It is not a statement that the Father is of a different nature, or that Christ is a dependent creature, but is in entire harmony with all the teaching of the Son during his earthly ministry. He teaches that he does the will of the Father, not his own will; that he speaks the Father's words and does his works, not his own; that the Father sent him into the world, not that he came of his own will except in the sense that he always does the Father's will; the Son proceeds from the Father, not the Father from the Son; there is a subordination of the Son to the Father, not of the Father to the Son. All his words on his relation to the Father declare the superior greatness of the Father; not that the Father is of different essence or nature in any respect, but possessing the natural precedence of Father over Son. Yet, as I write these words, I feel that the subject of this relation is too high for the human understanding, and that it is almost trenching "where angels would not dare to tread" to discuss it. It is one of the mysteries whose solution men have vainly sought for eighteen centuries and which eternity alone will fully reveal. (Joh 14:29)
29. I have told you before it come to pass. Told you of my going away that
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30. The Prince of this world cometh. Satan, who is regarded as the embodiment and contriver of the sins and iniquities of the earth. At the temptation of Christ he had offered the kingdoms of the world as if they were his own, and at the time the Savior came it must be admitted that these kingdoms were thoroughly loyal to the prince of evil. Who hath nothing in me. There was nothing in common whatever between the prince and spirit of the world and Christ, and hence no sympathy whatever. Nor does Satan ever make a capture unless he can find something in a man in common with himself. If he can find a sinful ambition or lust he will seize upon it and make it the means of ruining a soul. Satan, finding in all but Christ, something in common with himself, enforces death as his due, but as Christ was sinless he died voluntarily, and could not be holden by death, hence did not see corruption. Hence, the coming of the prince of this world did not force him to death, but he died. (Joh 14:31)
31. That the world may know that I love the Father. His, death was a sublime act of self-sacrifice. In the prayer of Gethsemane the burden was, "Nevertheless not as I will, but as thou wilt." Hence, because in the mysteries of the divine government it was the Father's will, he died in demonstration of his love of the Father, and "even as the Father gave commandment so" he obeyed. Arise, let us go hence. Immediately following these words the Lord continues his discourse as recorded in chapters XV and XVI, and then closes with the touching prayer of chapter XVII. As soon as this prayer is closed it is stated that "When Jesus had spoken these words, he went forth with his disciples, over the brook Cedron, where was a garden, etc." Some judicious authorities hold that at the utterance of the words closing verse 31, the Savior and his disciples left the upper room, that the rest of the discourse was delivered on the way, and that when it is said he "went forth" it is meant that he went out of Jerusalem. I cannot, however, think that the character of the next three chapters is consistent with the view that they were spoken on the way, when the narrow streets of Jerusalem were crowded by the presence of at least a million strangers in attendance at the great festival. Such a prayer as the Lord's prayer in chapter XVII could not have been offered upon the street, amid the confusion of a noisy city. I cannot doubt that when the Lord "lifted up his eyes," he was in the quiet of a room and surrounded only by his disciples. It is far more probable, therefore, that the words, "Arise, let us go hence," were a signal to make ready for departure; that when all had arisen, he continued his discourse as he stood with the little group around him, with their sandals and outer robes girded upon them, and that, when he had closed with the prayer so graven on the heart of all
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