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