John 13-15

Our Lord Jesus has a people in the world that are his own; he has purchased them, and paid dear for them, and he has set them apart for himself; they devote themselves to him as a peculiar people. Those whom Christ loves, he loves to the end. Nothing can separate a true believer from the love of Christ. We know not when our hour will come, therefore what we have to do in constant preparation for it, ought never to be undone. What way of access the devil has to men's hearts we cannot tell. But some sins are so exceedingly sinful, and there is so little temptation to them from the world and the flesh, that it is plain they are directly from Satan. Jesus washed his disciples' feet, that he might teach us to think nothing below us, wherein we may promote God's glory, and the good of our brethren. We must address ourselves to duty, and must lay aside every thing that would hinder us in what we have to do. Christ washed his disciples' feet, that he might signify to them the value of spiritual washing, and the cleansing of the soul from the pollutions of sin. Our Lord Jesus does many things of which even his own disciples do not for the present know the meaning, but they shall know afterward. We see in the end what was the kindness from events which seemed most cross. And it is not humility, but unbelief, to put away the offers of the gospel, as if too rich to be made to us, or too good news to be true. All those, and those only, who are spiritually washed by Christ, have a part in Christ. All whom Christ owns and saves, he justifies and sanctifies. Peter more than submits; he begs to be washed by Christ. How earnest he is for the purifying grace of the Lord Jesus, and the full effect of it, even upon his hands and head! Those who truly desire to be sanctified, desire to be sanctified throughout, to have the whole man, with all its parts and powers, made pure. The true believer is thus washed when he receives Christ for his salvation. See then what ought to be the daily care of those who through grace are in a justified state, and that is, to wash their feet; to cleanse themselves from daily guilt, and to watch against everything defiling. This should make us the more cautious. From yesterday's pardon, we should be strengthened against this day's temptation. And when hypocrites are discovered, it should be no surprise or cause of stumbling to us. Observe the lesson Christ here taught. Duties are mutual; we must both accept help from our brethren, and afford help to our brethren. When we see our Master serving, we cannot but see how ill it becomes us to domineer. And the same love which led Christ to ransom and reconcile his disciples when enemies, still influences him.

Our Lord had often spoken of his own sufferings and death, without such trouble of spirit as he now discovered when he spake of Judas. The sins of Christians are the grief of Christ. We are not to confine our attention to Judas. The prophecy of his treachery may apply to all who partake of God's mercies, and meet them with ingratitude. See the infidel, who only looks at the Scriptures with a desire to do away their authority and destroy their influence; the hypocrite, who professes to believe the Scriptures, but will not govern himself by them; and the apostate, who turns aside from Christ for a thing of naught. Thus mankind, supported by God's providence, after eating bread with Him, lift up the heel against Him! Judas went out as one weary of Jesus and his apostles. Those whose deeds are evil, love darkness rather than light.

Christ had been glorified in many miracles he wrought, yet he speaks of his being glorified now in his sufferings, as if that were more than all his other glories in his humbled state. Satisfaction was thereby made for the wrong done to God by the sin of man. We cannot now follow our Lord to his heavenly happiness, but if we truly believe in him, we shall follow him hereafter; meanwhile we must wait his time, and do his work. Before Christ left the disciples, he would give them a new commandment. They were to love each other for Christ's sake, and according to his example, seeking what might benefit others, and promoting the cause of the gospel, as one body, animated by one soul. But this commandment still appears new to many professors. Men in general notice any of Christ's words rather than these. By this it appears, that if the followers of Christ do not show love one to another, they give cause to suspect their sincerity.

What Christ had said concerning brotherly love, Peter overlooked, but spoke of that about which Christ kept them ignorant. It is common to be more eager to know about secret things, which belong to God only, than about things revealed, which belong to us and our children; to be more desirous to have our curiosity gratified, than our consciences directed; to know what is done in heaven, than what we may do to get thither. How soon discourse as to what is plain and edifying is dropped, while a doubtful dispute runs on into endless strife of words! We are apt to take it amiss to be told we cannot do this and the other, whereas, without Christ we can do nothing. Christ knows us better than we know ourselves, and has many ways of discovering those to themselves, whom he loves, and he will hide pride from them. May we endeavour to keep the unity of the Spirit in the bond of peace, to love one another with a pure heart fervently, and to walk humbly with our God.

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.

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.

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.

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.

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.

Jesus Christ is the Vine, the true Vine. The union of the human and Divine natures, and the fulness of the Spirit that is in him, resemble the root of the vine made fruitful by the moisture from a rich soil. Believers are branches of this Vine. The root is unseen, and our life is hid with Christ; the root bears the tree, diffuses sap to it, and in Christ are all supports and supplies. The branches of the vine are many, yet, meeting in the root, are all but one vine; thus all true Christians, though in place and opinion distant from each other, meet in Christ. Believers, like the branches of the vine, are weak, and unable to stand but as they are borne up. The Father is the Husbandman. Never was any husbandman so wise, so watchful, about his vineyard, as God is about his church, which therefore must prosper. We must be fruitful. From a vine we look for grapes, and from a Christian we look for a Christian temper, disposition, and life. We must honour God, and do good; this is bearing fruit. The unfruitful are taken away. And even fruitful branches need pruning; for the best have notions, passions, and humours, that require to be taken away, which Christ has promised to forward the sanctification of believers, they will be thankful, for them. The word of Christ is spoken to all believers; and there is a cleansing virtue in that word, as it works grace, and works out corruption. And the more fruit we bring forth, the more we abound in what is good, the more our Lord is glorified. In order to fruitfulness, we must abide in Christ, must have union with him by faith. It is the great concern of all Christ's disciples, constantly to keep up dependence upon Christ, and communion with him. True Christians find by experience, that any interruption in the exercise of their faith, causes holy affections to decline, their corruptions to revive, and their comforts to droop. Those who abide not in Christ, though they may flourish for awhile in outward profession, yet come to nothing. The fire is the fittest place for withered branches; they are good for nothing else. Let us seek to live more simply on the fulness of Christ, and to grow more fruitful in every good word and work, so may our joy in Him and in his salvation be full.

Those whom God loves as a Father, may despise the hatred of all the world. As the Father loved Christ, who was most worthy, so he loved his disciples, who were unworthy. All that love the Saviour should continue in their love to him, and take all occasions to show it. The joy of the hypocrite is but for a moment, but the joy of those who abide in Christ's love is a continual feast. They are to show their love to him by keeping his commandments. If the same power that first shed abroad the love of Christ's in our hearts, did not keep us in that love, we should not long abide in it. Christ's love to us should direct us to love each other. He speaks as about to give many things in charge, yet names this only; it includes many duties.

How little do many persons think, that in opposing the doctrine of Christ as our Prophet, Priest, and King, they prove themselves ignorant of the one living and true God, whom they profess to worship! The name into which Christ's disciples were baptized, is that which they will live and die by. It is a comfort to the greatest sufferers, if they suffer for Christ's name's sake. The world's ignorance is the true cause of its hatred to the disciples of Jesus. The clearer and fuller the discoveries of the grace and truth of Christ, the greater is our sin if we do not love him and believe in him.

The blessed Spirit will maintain the cause of Christ in the world, notwithstanding the opposition it meets with. Believers taught and encouraged by his influences, would bear testimony to Christ and his salvation.

when Jesus knew that his hour was come that he should depart out of this world unto the Father--On these beautiful euphemisms, see on Lu 9:31; Lu 9:51. having loved his own which were in the world, he loved them unto the end--The meaning is, that on the very edge of His last sufferings, when it might have been supposed that He would be absorbed in His own awful prospects, He was so far from forgetting "His own," who were to be left struggling "in the world" after He had "departed out of it to the Father" (Joh 17:11), that in His care for them He seemed scarce to think of Himself save in connection with them: "Herein is love," not only "enduring to the end," but most affectingly manifested when, judging by a human standard, least to be expected.

Discourse Arising Thereupon.

supper being ended--rather, "being prepared," "being served," or, "going on"; for that it was not "ended" is plain from Joh 13:26. the devil having now--or, "already." put into the heart of Judas ... to betray him--referring to the agreement he had already made with the chief priests (Lu 22:3-6).

Jesus knowing that the Father had given all things into his hands, &c.--This verse is very sublime, and as a preface to what follows, were we not familiar with it, would fill us with inexpressible surprise. An unclouded perception of His relation to the Father, the commission He held from Him, and His approaching return to Him, possessed His soul.

He riseth from supper, and laid aside his garments--outer garments which would have impeded the operation of washing. and took a towel and girded himself--assuming a servant's dress.

began to wash--proceeded to wash. Beyond all doubt the feet of Judas were washed, as of all the rest. 6-11. Peter saith ... Lord, dost thou wash my feet?--Our language cannot bring out the intensely vivid contrast between the "Thou" and the "my," which, by bringing them together, the original expresses, for it is not good English to say, "Lord, Thou my feet dost wash?" But every word of this question is emphatic. Thus far, and in the question itself, there was nothing but the most profound and beautiful astonishment at a condescension to him quite incomprehensible. Accordingly, though there can be no doubt that already Peter's heart rebelled against it as a thing not to be tolerated, Jesus ministers no rebuke as yet, but only bids him wait a little, and he should understand it all.

Jesus answered and said ... What I do thou knowest not now--that is, Such condescension does need explanation; it is fitted to astonish. but thou shall know hereafter--afterwards, meaning presently; though viewed as a general maxim, applicable to all dark sayings in God's Word, and dark doings in God's providence, these words are full of consolation.

Peter saith unto him, Thou shalt never wash, &c.--more emphatically, "Never shalt Thou wash my feet": that is, "That is an incongruity to which I can never submit." How like the man! If I wash thee not, thou hast no part with me--What Peter could not submit to was, that the Master should serve His servant. But the whole saving work of Christ was one continued series of such services, ending with and consummated by the most self-sacrificing and transcendent of all services: The Son of Man came not to be ministered unto, but TO MINISTER, AND TO GIVE His life a ransom for many. (See on Mr 10:45). If Peter then could not submit to let his Master go down so low as to wash his feet, how should he suffer himself to be served by Him at all? This is couched under the one pregnant word "wash," which though applicable to the lower operation which Peter resisted, is the familiar scriptural symbol of that higher cleansing, which Peter little thought he was at the same time virtually putting from him. It is not humility to refuse what the Lord deigns to do for us, or to deny what He has done, but it is self-willed presumption--not rare, however, in those inner circles of lofty religious profession and traditional spirituality, which are found wherever Christian truth has enjoyed long and undisturbed possession. The truest humility is to receive reverentially, and thankfully to own, the gifts of grace.

Lord, not my feet only, but also my hands and my head--that is, "To be severed from Thee, Lord, is death to me: If that be the meaning of my speech, I tread upon it; and if to be washed of Thee have such significance, then not my feet only, but hands, head, and all, be washed!" This artless expression of clinging, life-and-death attachment to Jesus, and felt dependence upon Him for his whole spiritual well-being, compared with the similar saying in Joh 6:68, 69 (see on Joh 6:68,69), furnishes such evidence of historic verity such as no thoroughly honest mind can resist.

He that is washed--in this thorough sense, to express which the word is carefully changed to one meaning to wash as in a bath. needeth not--to be so washed any more. save to wash his feet--needeth to do no more than wash his feet (and here the former word is resumed, meaning to wash the hands or feet). but is clean every whit--as a whole. This sentence is singularly instructive. Of the two cleansings, the one points to that which takes place at the commencement of the Christian life, embracing complete absolution from sin as a guilty state, and entire deliverance from it as a polluted life (Re 1:5; 1Co 6:11)--or, in the language of theology, Justification and Regeneration. This cleansing is effected once for all, and is never repeated. The other cleansing, described as that of "the feet," is such as one walking from a bath quite cleansed still needs, in consequence of his contact with the earth. (Compare Ex 30:18, 19). It is the daily cleansing which we are taught to seek, when in the spirit of adoption we say, "Our Father which art in heaven ... forgive us our debts" (Mt 6:9, 12); and, when burdened with the sense of manifold shortcomings--as what tender spirit of a Christian is not?--is it not a relief to be permitted thus to wash our feet after a day's contact with the earth? This is not to call in question the completeness of our past justification. Our Lord, while graciously insisting on washing Peter's feet, refuses to extend the cleansing farther, that the symbolical instruction intended to be conveyed might not be marred. and ye are clean--in the first and whole sense. but not all--important, as showing that Judas, instead of being as true-hearted a disciple as the rest at first, and merely falling away afterwards--as many represent it--never experienced that cleansing at all which made the others what they were. 12-15. Know ye what I have done?--that is, its intent. The question, however, was put merely to summon their attention to His own answer.

Ye call me Master--Teacher. and Lord--learning of Him in the one capacity, obeying Him in the other. and ye say well, for so I am--The conscious dignity with which this claim is made is remarkable, following immediately on His laying aside the towel of service. Yet what is this whole history but a succession of such astonishing contrast from first to last?

If I then--the Lord. have washed your feet--the servants'. ye--but fellow servants. ought to wash one another's feet--not in the narrow sense of a literal washing, profanely caricatured by popes and emperors, but by the very humblest real services one to another.

The servant is not greater than his lord, &c.--an oft-repeated saying (Mt 10:24, &c.). If ye know these things, happy are ye if ye do them--a hint that even among real Christians the doing of such things would come lamentably short of the knowing.

I speak not of you all--the "happy are ye," of Joh 13:17, being on no supposition applicable to Judas. I know whom I have chosen--in the higher sense. But that the scripture may be fulfilled--that is, one has been added to your number, by no accident or mistake, who is none of Mine, but just that he might fulfil his predicted destiny. He that eateth bread with me--"did eat of my bread" (Ps 41:9), as one of My family; admitted to the nearest familiarity of discipleship and of social life. hath lifted up his heel against me--turned upon Me, adding insult to injury. (Compare Heb 10:29). In the Psalm the immediate reference is to Ahithophel's treachery against David (2Sa 17:1-23), one of those scenes in which the parallel of his story with that of His great Antitype is exceedingly striking. "The eating bread derives a fearful meaning from the participation in the sacramental supper, a meaning which must be applied for ever to all unworthy communicants, as well as to all betrayers of Christ who eat the bread of His Church" (Stier, with whom, and others, we agree in thinking that Judas partook of the Lord's Supper).

I tell you before ... that when it comes to pass, ye may believe--and it came to pass when they deeply needed such confirmation.

He that receiveth whomsoever I send, receiveth me, &c.--(See on Mt 10:40). The connection here seems to be that despite the dishonor done to Him by Judas, and similar treatment awaiting themselves, they were to be cheered by the assurance that their office, even as His own, was divine.

When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, One of you shall betray me--The announcement of Joh 13:18 seems not to have been plain enough to be quite apprehended, save by the traitor himself. He will therefore speak it out in terms not to be misunderstood. But how much it cost Him to do this, appears from the "trouble" that came over His "spirit"--visible emotion, no doubt--before He got it uttered. What wounded susceptibility does this disclose, and what exquisite delicacy in His social intercourse with the Twelve, to whom He cannot, without an effort, break the subject!

the disciples looked one on another, doubting of whom he spake--Further intensely interesting particulars are given in the other Gospels: (1) "They were exceeding sorrowful" (Mt 26:22). (2) "They began to inquire among themselves which of them it was that should do this thing" (Lu 22:23). (3) "They began to say unto Him one by one, Is it I, and another, Is it I?" (Mr 14:19). Generous, simple hearts! They abhorred the thought, but, instead of putting it on others, each was only anxious to purge himself and know if he could be the wretch. Their putting it at once to Jesus Himself, as knowing doubtless who was to do it, was the best, as it certainly was the most spontaneous and artless evidence of their innocence. (4) Jesus, apparently while this questioning was going on, added, "The Son of man goeth as it is written of Him, but woe unto that man by whom the Son of man is betrayed! It had been good for that man if he had not been born" (Mt 26:24). (5) "Judas," last of all, "answered and said, Lord, is it I?" evidently feeling that when all were saying this, if he held his peace, that of itself would draw suspicion upon him. To prevent this the question is wrung out of him, but perhaps, amidst the stir and excitement at the table, in a half-suppressed tone as we are inclined to think the answer also was--"Thou hast said" (Mt 26:25), or possibly by little more than a sign; for from Joh 13:28 it is evident that till the moment when he went out, he was not openly discovered. 23-26. there was leaning on Jesus' bosom one of his disciples, whom Jesus loved--Thus modestly does our Evangelist denote himself, as reclining next to Jesus at the table. Peter ... beckoned to him to ask who it should be of whom he spake--reclining probably at the corresponding place on the other side of Jesus.

He then lying--rather leaning over on Jesus' bosom. saith--in a whisper, "Lord, who is it?"

Jesus answered--also inaudibly, the answer being communicated to Peter perhaps from behind. He ... to whom I shall give a sop when I have dipped it--a piece of the bread soaked in the wine or the sauce of the dish; one of the ancient ways of testifying peculiar regard; compare Joh 13:18, "he that eateth bread with Me." And when he had dipped ... he gave it to Judas, &c.--Thus the sign of Judas' treachery was an affecting expression, and the last, of the Saviour's wounded love! 27-30. after the sop Satan entered into him--Very solemn are these brief hints of the successive steps by which Judas reached the climax of his guilt. "The devil had already put it into his heart to betray his Lord." Yet who can tell what struggles he went through ere he brought himself to carry that suggestion into effect? Even after this, however, his compunctions were not at an end. With the thirty pieces of silver already in his possession, he seems still to have quailed--and can we wonder? When Jesus stooped to wash his feet, it may be the last struggle was reaching its crisis. But that word of the Psalm, about "one that ate of his bread who would lift up his heel against Him" (Ps 41:9) probably all but turned the dread scale, and the still more explicit announcement, that one of those sitting with Him at the table should betray Him, would beget the thought, "I am detected; it is now too late to draw back." At that moment the sop is given; offer of friendship is once more made--and how affectingly! But already "Satan has entered into him," and though the Saviour's act might seem enough to recall him even yet, hell is now in his bosom, and he says within himself, "The die is cast; now let me go through with it"; fear, begone!" (See on Mt 12:43). Then said Jesus unto him, That thou doest, do quickly--that is, Why linger here? Thy presence is a restraint, and thy work stands still; thou hast the wages of iniquity, go work for it!

no man ... knew for what intent he spake this unto him ... some thought ... Jesus ... said ... But what we need ... or, ... give ... to the poor--a very important statement, as showing how carefully. Jesus had kept the secret, and Judas his hypocrisy, to the last.

He then, having received the sop, went immediately out--severing himself for ever from that holy society with which he never had any spiritual sympathy. and it was night--but far blacker night in the soul of Judas than in the sky over his head.

when he was gone out, Jesus said, Now is the Son of man glorified--These remarkable words plainly imply that up to this moment our Lord had spoken under a painful restraint, the presence of a traitor within the little circle of His holiest fellowship on earth preventing the free and full outpouring of His heart; as is evident, indeed, from those oft-recurring clauses, "Ye are not all clean," "I speak not of you all," &c. "Now" the restraint is removed, and the embankment which kept in the mighty volume of living waters having broken down, they burst forth in a torrent which only ceases on His leaving the supper room and entering on the next stage of His great work--the scene in the Garden. But with what words is the silence first broken on the departure of Judas? By no reflections on the traitor, and, what is still more wonderful, by no reference to the dread character of His own approaching sufferings. He does not even name them, save by announcing, as with a burst of triumph, that the hour of His glory has arrived! And what is very remarkable, in five brief clauses He repeats this word "glorify" five times, as if to His view a coruscation of glories played at that moment about the Cross. (See on Joh 12:23). God is glorified in him--the glory of Each reaching its zenith in the Death of the Cross!

Self-Confidence--His Fall Predicted.

If God be glorified in him, God shall also--in return and reward of this highest of all services ever rendered to Him, or capable of being rendered. glorify him in himself, and ... straightway glorify him--referring now to the Resurrection and Exaltation of Christ after this service was over, including all the honor and glory then put upon Him, and that will for ever encircle Him as Head of the new creation. 33-35. Little children--From the height of His own glory He now descends, with sweet pity, to His "little children," all now His own. This term of endearment, nowhere else used in the Gospels, and once only employed by Paul (Ga 4:19), is appropriated by the beloved disciple himself, who no fewer than seven times employs it in his first Epistle. Ye shall seek me--feel the want of Me. as I said to the Jews--(Joh 7:34; 8:21). But oh in what a different sense!

a new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another--This was the new feature of it. Christ's love to His people in giving His life a ransom for them was altogether new, and consequently as a Model and Standard for theirs to one another. It is not, however, something transcending the great moral law, which is "the old commandment" (1Jo 2:7, and see on Mr 12:28-33), but that law in a new and peculiar form. Hence it is said to be both new and old (1Jo 2:7, 8).

By this shall all men know that ye are my disciples--the disciples of Him who laid down His life for those He loved. if ye have love one to another--for My sake, and as one in Me; for to such love men outside the circle of believers know right well they are entire strangers. Alas, how little of it there is even within this circle! 36-38. Peter said--seeing plainly in these directions how to behave themselves, that He was indeed going from them. Lord, whither guest thou?--having hardly a glimmer of the real truth. Jesus answered, ... thou canst not follow me now, but thou shalt follow me afterwards--How different from what He said to the Jews: "Whither I go ye cannot come" (Joh 8:21).

why not ... now? I will lay down my life for thy sake--He seems now to see that it was death Christ referred to as what would sever Him from them, but is not staggered at following Him thither. Jesus answered,

Wilt thou lay down thy life for my sake?--In this repetition of Peter's words there is deep though affectionate irony, and this Peter himself would feel for many a day after his recovery, as he retraced the painful particulars. Verily ... The cock, &c.--See on Lu 22:31-34.

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! ye believe in God--absolutely. 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 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.

We now come to that portion of the evangelical history which we may with propriety call its Holy of Holies. Our Evangelist, like a consecrated priest, alone opens up to us the view into this sanctuary. It is the record of the last moments spent by the Lord in the midst of His disciples before His passion, when words full of heavenly thought flowed from His sacred lips. All that His heart, glowing with love, had still to say to His friends, was compressed into this short season. At first (from Joh 13:31) the intercourse took the form of conversation; sitting at table, they talked familiarly together. But when (Joh 14:31) the repast was finished, the language of Christ assumed a loftier strain; the disciples, assembled around their Master, listened to the words of life, and seldom spoke a word (only Joh 16:17, 29). "At length, in the Redeemer's sublime intercessory prayer, His full soul was poured forth in express petitions to His heavenly Father on behalf of those who were His own. It is a peculiarity of these last chapters, that they treat almost exclusively of the most profound relations--as that of the Son to the Father, and of both to the Spirit, that of Christ to the Church, of the Church to the world, and so forth. Moreover, a considerable portion of these sublime communications surpassed the point of view to which the disciples had at that time attained; hence the Redeemer frequently repeats the same sentiments in order to impress them more deeply upon their minds, and, because of what they still did not understand, points them to the Holy Spirit, who would remind them of all His sayings, and lead them into all truth (Joh 14:26)" [Olshausen].

In my Father's house are many mansions--and so room for all, and a place for each. if not, I would have told you--that is, I would tell you so at once; I would not deceive you. I go to prepare a place for you--to obtain for you a right to be there, and to possess your "place."

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 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. 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 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).

from henceforth--now, or from this time, understand. 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.

whatsoever ye ... ask in my name--as Mediator. that will I do--as Head and Lord of the kingdom of God. This comprehensive promise is emphatically repeated in Joh 14:14. 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 actively for Him, and so this was the fitting preparation for the promised gift. 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 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. that he may abide with you for ever--never go away, as Jesus was going to do in the body.

whom the world cannot receive, &c.--(See 1Co 2:14). 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 the germ of this great blessing. 18-20. I will not leave you comfortless--in a bereaved and desolate condition; or (as in Margin) "orphans." 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.

world seeth--beholdeth. me no more, but ye see--behold. 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 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. 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 resurrection were but as shadows passing over the sun's glorious disk. (Compare Lu 24:5; Re 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).

At that day--of the Spirit's coming. ye shall know that I am in my Father, ye in me, I in you--(See on Joh 17:22,23).

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

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 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)." 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.

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 comes into the heart, teaching it to cry, Abba, Father" [Olshausen]. The "abode" means a permanent, eternal stay! (Compare Le 26:11, 12; Eze 37:26, 27; 2Co 6:16; and contrast Jer 14:8).

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 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].

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 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. not as the world giveth--in contrast with the world, He gives sincerely, substantially, eternally.

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 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.

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." for the prince of this world--(See on Joh 12:31). cometh--with hostile intent, for a last grand attack, having failed in His first formidable assault (Lu 4:1-13) from which he "departed [only] for a season" (Joh 14:13). 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 (Heb 9:14; 1Jo 3:5; 2Co 5:21).

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 world may know that I love and obey the Father, whose commandment it is that I give My life a ransom for many." 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 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.

1-8. The spiritual oneness of Christ and His people, and His relation to them as the Source of all their spiritual life and fruitfulness, are here beautifully set forth by a figure familiar to Jewish ears (Isa 5:1, &c.). I am the true vine--of whom the vine of nature is but a shadow. my Father is the husbandman--the great Proprietor of the vineyard, the Lord of the spiritual kingdom. (It is surely unnecessary to point out the claim to supreme divinity involved in this).

Every branch in me that beareth not fruit ... every branch that beareth fruit--As in a fruit tree, some branches may be fruitful, others quite barren, according as there is a vital connection between the branch and the stock, or no vital connection; so the disciples of Christ may be spiritually fruitful or the reverse, according as they are vitally and spiritually connected with Christ, or but externally and mechanically attached to Him. The fruitless He "taketh away" (see on Joh 15:6); the fruitful He "purgeth" (cleanseth, pruneth)--stripping it, as the husbandman does, of what is rank (Mr 4:19), "that it may bring forth more fruit"; a process often painful, but no less needful and beneficial than in the natural husbandry.

Now--rather, "Already." ye are clean through--by reason of. the word I have spoken to you--already in a purified, fruitful condition, in consequence of the long action upon them of that searching "word" which was "as a refiner's fire" (Mal 3:2, 3).

Abide in me, and I in you; as the branch cannot bear fruit of itself, except it abide in the vine, &c.--As all spiritual fruitfulness had been ascribed to the mutual inhabitation, and living, active interpenetration (so to speak) of Christ and His disciples, so here the keeping up of this vital connection is made essential to continued fruitfulness.

without me--apart, or vitally disconnected from Me. ye can do nothing--spiritually, acceptably.

If a man abide not in me, he is cast forth as a branch ... withered ... cast into the fire ... burned--The one proper use of the vine is to bear fruit; failing this, it is good for one other thing--fuel. (See Eze 15:1-5). How awfully striking the figure, in this view of it!

If ye abide in me, and my words ... in you--Mark the change from the inhabitation of Himself to that of His words, paving the way for the subsequent exhortations (Joh 15:9, 10). ask what ye will, and it shall be done unto you--because this indwelling of His words in them would secure the harmony of their askings with the divine will.

glorified that ye bear much fruit--not only from His delight in it for its own sake, but as from "the juices of the Living Vine." so shall ye be my disciples--evidence your discipleship. 9-11. continue ye in my love--not, "Continue to love Me," but, "Continue in the possession and enjoyment of My love to you"; as is evident from the next words.

If ye keep my commandments, ye shall abide in my love--the obedient spirit of true discipleship cherishing and attracting the continuance and increase of Christ's love; and this, He adds, was the secret even of His own abiding in His Father's love! 12-16. That ye love one another, &c.--(See on Joh 13:34, 35).

Greater love hath no man than this, that a man lay down his life for his friends--The emphasis lies not on "friends," but on "laying down his life" for them; that is, "One can show no greater regard for those dear to him than to give his life for them, and this is the love ye shall find in Me."

Ye are my friends, if ye do whatsoever I command you--hold yourselves in absolute subjection to Me.

Henceforth I call you not servants--that is, in the sense explained in the next words; for servants He still calls them (Joh 15:20), and they delight to call themselves so, in the sense of being "under law to Christ" (1Co 9:20). the servant knoweth not what his lord doeth--knows nothing of his master's plans and reasons, but simply receives and executes his orders. but ... friends, for all things that I have heard of my Father I have made known unto you--admitted you to free, unrestrained fellowship, keeping back nothing from you which I have received to communicate. (Compare Ge 18:17; Ps 25:14; Isa 50:4).

Ye have not chosen me, but I ... you--a wholesale memento after the lofty things He had just said about their mutual indwelling, and the unreservedness of the friendship they had been admitted to. ordained--appointed. you, that ye should go and bring forth fruit--that is, give yourselves to it. and that your fruit should remain--showing itself to be an imperishable and ever growing principle. (Compare Pr 4:18; 2Jo 8). that whatsoever ye shall ask, &c.--(See on Joh 15:7). 17-21. The substance of these important verses has occurred more than once before. (See on Mt 10:34-36; Lu 12:49-53, &c.). 22-25. (See on Joh 9:39-41). If I had not come and spoken unto them, they had not had sin--comparatively none; all other sins being light compared with the rejection of the Son of God. now they have no cloak for their sin--rather, "pretext."

If I had not done ... the works which none other ... did--(See on Joh 12:37).

that the word might be fulfilled ... They hated me without a cause--quoted from the Messianic Ps 69:4, applied also in the same sense in Joh 2:17; Ac 1:20; Ro 11:9, 10; 15:3.

(See on Joh 14:15; Joh 14:17).

ye also shall bear witness--rather, "are witnesses"; with reference indeed to their future witness-bearing, but putting the emphasis upon their present ample opportunities for acquiring their qualifications for that great office, inasmuch as they had been "with Him from the beginning." (See on Lu 1:2).