It
is generally agreed that Christ's discourse in this and the next chapter was
at the close of the last supper, the night in which he was betrayed, and it
is a continued discourse, not interrupted as that in the foregoing chapter
was; and what he chooses to discourse of is very pertinent to the present
sad occasion of a farewell sermon. Now that he was about to leave them, I.
They would be tempted to leave him, and return to Moses again; and therefore
he tells them how necessary it was that they should by faith adhere to him
and abide in him. II. They would be tempted to grow strange one to another;
and therefore he presses it upon them to love one another, and to keep up
that communion when he was gone which had hitherto been their comfort. III.
They would be tempted to shrink from their apostleship when they met with
hardships; and therefore he prepared them to bear the shock of the world's
ill will. There are four words to which his discourse in this chapter may be
reduced; 1. Fruit, ver. 1-8. 2. Love, ver. 9-17. 3. Hatred, ver. 18-25. 4.
The Comforter, ver. 26, 27.
1
I am the true vine, and my Father is the husbandman. 2 Every
branch in me that beareth not fruit he taketh away: and every branch
that beareth fruit, he purgeth it, that it may bring forth more fruit.
3 Now ye are clean through the word which I have spoken unto you.
4 Abide in me, and I in you. As the branch cannot bear fruit of itself,
except it abide in the vine; no more can ye, except ye abide in me.
5 I am the vine, ye are the branches: He that abideth in me, and I in
him, the same bringeth forth much fruit: for without me ye can do
nothing. 6 If a man abide not in me, he is cast forth as a
branch, and is withered; and men gather them, and cast them into the
fire, and they are burned. 7 If ye abide in me, and my words
abide in you, ye shall ask what ye will, and it shall be done unto
you. 8 Herein is my Father glorified, that ye bear much fruit;
so shall ye be my disciples.
Here Christ discourses
concerning the fruit, the fruits of the Spirit, which his disciples
were to bring forth, under the similitude of a vine. Observe here,
I. The doctrine of this
similitude; what notion we ought to have of it.
1. That Jesus Christ is the
vine, the true vine. It is an instance of the humility of Christ that he
is pleased to speak of himself under low and humble comparisons. He that is the
Sun of righteousness, and the bright and morning Star, compares
himself to a vine. The church, which is Christ mystical, is a vine
(Ps. lxxx. 8), so is Christ, who is the church seminal. Christ and his
church are thus set forth. (1.) He is the vine, planted in the
vineyard, and not a spontaneous product; planted in the earth, for his is the
Word made flesh. The vine has an unsightly unpromising outside; and
Christ had no form nor comeliness, Isa. liii. 2. The vine is a
spreading plant, and Christ will be known as salvation to the ends of the
earth. The fruit of the vine honours God and cheers man (Judg. ix. 13),
so does the fruit of Christ's mediation; it is better than gold,
Prov. viii. 19. (2.) He is the true vine, as truth is opposed to
pretence and counterfeit; he is really a fruitful plant, a plant of renown.
He is not like that wild vine which deceived those who gathered of it (2
Kings iv. 39), but a true vine. Unfruitful trees are said to lie (Hab.
iii. 17. marg.), but Christ is a vine that will not deceive. Whatever
excellency there is in any creature, serviceable to man, it is but a shadow
of that grace which is in Christ for his people's good. He is that true vine
typified by Judah's vine, which enriched him with the blood of the grape
(Gen. xlix. 11), by Joseph's vine, the branches of which ran over the
wall (Gen. xlix. 22), by Israel's vine, under which he dwelt safely,
1 Kings iv. 25.
2. That believers are
branches of this vine, which supposes that Christ is the root of the vine.
The root is unseen, and our life is hid with Christ; the root bears
the tree (Rom. xi. 18), diffuses sap to it, and is all in all to its
flourishing and fruitfulness; and in Christ are all supports and supplies.
The branches of the vine are many, some on one side of the house or wall,
others on the other side; yet, meeting in the root, are all but one vine;
thus all good Christians, though in place and opinion distant from each
other, yet meet in Christ, the centre of their unity. Believers, like the
branches of the vine, are weak, and insufficient to stand of themselves, but
as they are borne up. See Ezek. xv. 2.
3. That the Father is
the husbandman, gewrgoV--the
land-worker. Though the earth is the Lord's, it yields him no
fruit unless he work it. God has not only a propriety in, but a care of, the
vine and all the branches. He hath planted, and watered, and gives the
increase; for we are God's husbandry, 1 Cor. iii. 9. See Isa. v.
1, 2; xxvii. 2, 3. He had an eye upon Christ, the root, and upheld him, and
made him to flourish out of a dry ground. He has an eye upon all the
branches, and prunes them, and watches over them, that nothing hurt them.
Never was any husbandman so wise, so watchful, about his vineyard, as God is
about his church, which therefore must needs prosper.
II. The duty taught us by
this similitude, which is to bring forth fruit, and, in order to
this, to abide in Christ.
1. We must be fruitful.
From a vine we look for grapes (Isa. v. 2), and from a Christian we look for
Christianity; this is the fruit, a Christian temper and disposition,
a Christian life and conversation, Christian devotions and Christian
designs. We must honour God, and do good, and exemplify the purity and power
of the religion we profess; and this is bearing fruit. The disciples here
must be fruitful, as Christians, in all the fruits of righteousness,
and as apostles, in diffusing the savour of the knowledge of Christ. To
persuade them to this, he urges,
(1.) The doom of the
unfruitful (v. 2): They are taken away. [1.] It is here
intimated that there are many who pass for branches in Christ who yet
do not bear fruit. Were they really united to Christ by faith, they
would bear fruit; but being only tied to him by the thread of an outward
profession, though they seem to be branches, they will soon be seen to be
dry ones. Unfruitful professors are unfaithful professors; professors, and
no more. It might be read, Every branch that beareth not fruit in me,
and it comes much to one; for those that do not bear fruit in Christ, and in
his Spirit and grace, are as if they bore no fruit at all, Hos. x. 1. [2.]
It is here threatened that they shall be taken away, in justice to
them and in kindness to the rest of the branches. From him that has not real
union with Christ, and fruit produced thereby, shall be taken away even
that which he seemed to have, Luke viii. 18. Some think this refers
primarily to Judas.
(2.) The promise made to
the fruitful: He purgeth them, that they may bring forth more fruit.
Note, [1.] Further fruitfulness is the blessed reward of forward
fruitfulness. The first blessing was, Be fruitful; and it is still a
great blessing. [2.] Even fruitful branches, in order to their further
fruitfulness, have need of purging or pruning; kaqairei--he
taketh away that which is superfluous and luxuriant, which hinders its
growth and fruitfulness. The best have that in them which is peccant, aliquid
amputandum--something which should be taken away; some notions,
passions, or humours, that want to be purged away, which Christ has promised
to do by his word, and Spirit, and providence; and these shall be taken off
by degrees in the proper season. [3.] The purging of fruitful branches, in
order to their greater fruitfulness, is the care and work of the great
husbandman, for his own glory.
(3.) The benefits which
believers have by the doctrine of Christ, the power of which they should
labour to exemplify in a fruitful conversation: Now you are clean, v.
3. [1.] Their society was clean, now that Judas was expelled by that word of
Christ, What thou doest, do quickly; and till they were got clear of
him they were not all clean. The word of Christ is a distinguishing
word, and separates between the precious and the vile; it will purify
the church of the first-born in the great dividing day. [2.] They
were each of them clean, that is, sanctified, by the truth of Christ (ch.
xvii. 17); that faith by which they received the word of Christ purified
their hearts, Acts xv. 9. The Spirit of grace by the word refined them
from the dross of the world and the flesh, and purged out of them the
leaven of the scribes and Pharisees, from which, when they saw their
inveterate rage and enmity against their Master, they were now pretty well
cleansed. Apply it to all believers. The word of Christ is spoken to them;
there is a cleansing virtue in that word, as it works grace, and works out
corruption. It cleanses as fire cleanses the gold from its dross, and as
physic cleanses the body from its disease. We then evidence that we are
cleansed by the word when we bring forth fruit unto holiness. Perhaps
here is an allusion to the law concerning vineyards in Canaan; the fruit of
them was as unclean, and uncircumcised, the first three years after it was
planted, and the fourth year it was to be holiness of praise unto
the Lord; and then it was clean, Lev. xix. 23, 24. The disciples had now
been three years under Christ's instruction; and now you are clean.
(4.) The glory that will
redound to God by our fruitfulness, with the comfort and honour that will
come to ourselves by it, v. 8. If we bear much fruit, [1.]
Herein our Father will be glorified. The fruitfulness of the apostles, as
such, in the diligent discharge of their office, would be to the glory of
God in the conversion of souls, and the offering of them up to him, Rom. xv.
9, 16. The fruitfulness of all Christians, in a lower or narrower sphere, is
to the glory of God. By the eminent good works of Christians many are
brought to glorify our Father who is in heaven. [2.] So shall we be
Christ's disciples indeed, approving ourselves so, and making it to appear
that we are really what we call ourselves. So shall we both evidence our
discipleship and adorn it, and be to our Master for a name and a praise,
and a glory, that is, disciples indeed, Jer. xiii. 11. So shall we be owned
by our Master in the great day, and have the reward of disciples, a share in
the joy of our Lord. And the more fruit we bring forth, the more we
abound in that which is good, the more he is glorified.
2. In order to our
fruitfulness, we must abide in Christ, must keep up our union with him by
faith, and do all we do in religion in the virtue of that union. Here is,
(1.) The duty enjoined (v.
4): Abide in me, and I in you. Note, It is the great concern of all
Christ's disciples constantly to keep up a dependence upon Christ and
communion with him, habitually to adhere to him, and actually to derive
supplies from him. Those that are come to Christ must abide in him: "Abide
in me, by faith; and I in you, by my Spirit; abide in me,
and then fear not but I will abide in you;" for the communion
between Christ and believers never fails on his side. We must abide in
Christ's word by a regard to it, and it in us as a light to our feet.
We must abide in Christ's merit as our righteousness and plea, and it in us
as our support and comfort. The knot of the branch abides in the vine, and
the sap of the vine abides in the branch, and so there is a constant
communication between them.
(2.) The necessity of our
abiding in Christ, in order to our fruitfulness (v. 4, 5): "You
cannot bring forth fruit, except you abide in me; but, if you do, you bring
forth much fruit; for, in short, without me, or separate from me,
you can do nothing." So necessary is it to our comfort and
happiness that we be fruitful, that the best argument to engage us to abide
in Christ is, that otherwise we cannot be fruitful. [1.] Abiding in Christ
is necessary in order to our doing much good. He that is constant in the
exercise of faith in Christ and love to him, that lives upon his promises
and is led by his Spirit, bringeth forth much fruit, he is very
serviceable to God's glory, and his own account in the great day. Note,
Union with Christ is a noble principle, productive of all good. A life of
faith in the Son of God is incomparably the most excellent life a man can
live in this world; it is regular and even, pure and heavenly; it is useful
and comfortable, and all that answers the end of life. [2.] It is necessary
to our doing any good. It is not only a means of cultivating and increasing
what good there is already in us, but it is the root and spring of all good:
"Without me you can do nothing: not only no great thing, heal
the sick, or raise the dead, but nothing." Note, We have as
necessary and constant a dependence upon the grace of the Mediator for all
the actions of the spiritual and divine life as we have upon the providence
of the Creator for all the actions of the natural life; for, as to both, it
is in the divine power that we live, move, and have our being.
Abstracted from the merit of Christ, we can do nothing towards our
justification; and from the Spirit of Christ nothing towards our
sanctification. Without Christ we can do nothing aright, nothing that
will be fruit pleasing to God or profitable to ourselves, 2 Cor. iii. 5. We
depend upon Christ, not only as the vine upon the wall, for support; but, as
the branch on the root, for sap.
(3.) The fatal
consequences of forsaking Christ (v. 6): If any man abide not in
me, he is cast forth as a branch. This is a description of the fearful
state of hypocrites that are not in Christ, and of apostates that abide
not in Christ. [1.] They are cast forth as dry and withered branches,
which are plucked off because they cumber the tree. It is just that those
should have no benefit by Christ who think they have no need of him; and
that those who reject him should be rejected by him. Those that abide not in
Christ shall be abandoned by him; they are left to themselves, to fall into
scandalous sin, and then are justly cast out of the communion of the
faithful. [2.] They are withered, as a branch broken off from the tree.
Those that abide not in Christ, though they may flourish awhile in a
plausible, at least a passable profession, yet in a little time wither and
come to nothing. Their parts and gifts wither; their zeal and devotion
wither; their credit and reputation wither; their hopes and comforts wither,
Job viii. 11-13. Note, Those that bear no fruit, after while will bear no
leaves. How soon is that fig-tree withered away which Christ has
cursed! [3.] Men gather them. Satan's agents and emissaries pick them
up, and make an easy prey of them. Those that fall off from Christ presently
fall in with sinners; and the sheep that wander from Christ's fold, the
devil stands ready to seize them for himself. When the Spirit of the Lord
had departed from Saul, an evil spirit possessed him. [4.] They cast them
into the fire, that is, they are cast into the fire; and those who
seduce them and draw them to sin do in effect cast them there; for they make
them children of hell. Fire is the fittest place for withered branches,
for they are good for nothing else, Ezek. xv. 2-4. [5.] They are burned;
this follows of course, but it is here added very emphatically, and makes
the threatening very terrible. They will not be consumed in a moment, like thorns
under a pot (Eccl. vii. 6), but kaietai,
they are burning for ever in a fire, which not only cannot be quenched, but
will never spend itself. This comes of quitting Christ, this is the end of
barren trees. Apostates are twice dead (Jude 12), and when it is
said, They are cast into the fire and are burned, it speaks as if
they were twice damned. Some apply men's gathering them to the ministry of
the angels in the great day, when they shall gather out of Christ's kingdom
all things that offend, and shall bundle the tares for the fire.
(4.) The blessed privilege
which those have that abide in Christ (v. 7): If my words
abide in you, you shall ask what you will of my Father in my name, and
it shall be done. See here, [1.] How our union with Christ is
maintained--by the word: If you abide in me; he had said before, and
I in you; here he explains himself, and my words abide in you;
for it is in the word that Christ is set before us, and offered to us, Rom.
x. 6-8. It is in the word that we receive and embrace him; and so where the word
of Christ dwells richly there Christ dwells. If the word be our constant
guide and monitor, if it be in us as at home, then we abide in Christ, and
he in us. [2.] How our communion with Christ is maintained--by prayer: You
shall ask what you will, and it shall be done to you. And what can we
desire more than to have what we will for the asking? Note, Those that abide
in Christ as their heart's delight shall have, through Christ, their heart's
desire. If we have Christ, we shall want nothing that is good for us. Two
things are implied in this promise:--First, That if we abide in
Christ, and his word in us, we shall not ask any thing but what is proper to
be done for us. The promises abiding in us lie ready to be turned into
prayers; and the prayers so regulated cannot but speed. Secondly,
That if we abide in Christ and his word we shall have such an
interest in God's favour and Christ's mediation that we shall have an answer
of peace to all our prayers.
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Christ's
Love to His Disciples.
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9
As the Father hath loved me, so have I loved you: continue ye in my
love. 10 If ye keep my commandments, ye shall abide in my love;
even as I have kept my Father's commandments, and abide in his love.
11 These things have I spoken unto you, that my joy might remain in you, and
that your joy might be full. 12 This is my commandment,
That ye love one another, as I have loved you. 13 Greater love
hath no man than this, that a man lay down his life for his friends.
14 Ye are my friends, if ye do whatsoever I command you. 15
Henceforth I call you not servants; for the servant knoweth not what his
lord doeth: but I have called you friends; for all things that I have heard
of my Father I have made known unto you. 16 Ye have not chosen
me, but I have chosen you, and ordained you, that ye should go and bring
forth fruit, and that your fruit should remain: that whatsoever ye
shall ask of the Father in my name, he may give it you. 17 These
things I command you, that ye love one another.
Christ, who is love
itself, is here discoursing concerning love, a fourfold love.
I. Concerning the Father's
love to him; and concerning this he here tells us, 1. That the Father did
love him (v. 9): As the Father hath loved me. He loved him as
Mediator: This is my beloved Son. He was the Son of his love. He
loved him, and gave all things into his hand; and yet so loved the
world as to deliver him up for us all. When Christ was entering upon his
sufferings he comforted himself with this, that his Father loved him. Those
whom God loves as a Father may despise the hatred of all the world. 2. That
he abode in his Father's love, v. 10. He continually loved his
Father, and was beloved of him. Even when he was made sin and a curse for
us, and it pleased the Lord to bruise him, yet he abode in his
Father's love. See Ps. lxxxix. 33. Because he continued to love his Father,
he went cheerfully through his sufferings, and therefore his Father
continued to love him. 3. That therefore he abode in his Father's love
because he kept his Father's law: I have kept my Father's commandments,
as Mediator, and so abide in his love. Hereby he showed that he
continued to love his Father, that he went on, and went through, with his
undertaking, and therefore the Father continued to love him. His soul delighted
in him, because he did not fail, nor was discouraged, Isa. xlii.
1-4. We having broken the law of creation, and thereby thrown ourselves out
of the love of God; Christ satisfied for us by obeying the law of
redemption, and so he abode in his love, and restored us to it.
II. Concerning his own
love to his disciples. Though he leaves them, he loves them. And observe
here,
1. The pattern of this
love: As the Father has loved me, so have I loved you. A strange
expression of the condescending grace of Christ! As the Father loved him,
who was most worthy, he loved them, who were most unworthy. The Father loved
him as his Son, and he loves them as his children. The Father gave all
things into his hand; so, with himself, he freely giveth us all
things. The Father loved him as Mediator, as head of the church, and the
great trustee of divine grace and favour, which he had not for himself only,
but for the benefit of those for whom he was entrusted; and, says he,
"I have been a faithful trustee. As the Father has committed his love
to me, so I transmit it to you." Therefore the Father was well pleased
with him, that he might be well pleased with us in him; and loved him, that
in him, as beloved, he might make us accepted, Eph. i. 6.
2. The proofs and products
of this love, which are four:--
(1.) Christ loved his
disciples, for he laid down his life for them (v. 13): Greater
proof of love hath no man to show than this, to lay down
his life for his friend. And this is the love wherewith Christ hath
loved us, he is our antiyucoV--bail
for us, body for body, life for life, though he knew our insolvency, and
foresaw how much the engagement would cost him. Observe here, [1.] The
extent of the love of the children of men to one another. The highest proof
of it is laying down one's life for a friend, to save his life, and perhaps
there have been some such heroic achievements of love, more than plucking
out one's own eyes, Gal. iv. 15. If all that a man has he will give
for his life, he that gives this for his friend gives all, and can give
no more; this may sometimes be our duty, 1 John iii. 16. Paul was ambitious
of the honour (Phil. ii. 17); and for a good man some will even dare to
die, Rom. v. 7. It is love in the highest degree, which is strong as
death. [2.] The excellency of the love of Christ beyond all other love.
He has not only equaled, but exceeded, the most illustrious lovers. Others
have laid down their lives, content that they should be taken from them; but
Christ gave up his, was not merely passive, but made it his own act and
deed. The life which others have laid down has been but of equal value with
the life for which it was laid down, and perhaps less valuable; but Christ
is infinitely more worth than ten thousand of us. Others have thus laid down
their lives for their friends, but Christ laid down his for us when we
were enemies, Rom. v. 8, 10. Plusquam ferrea aut lapidea corda esse
oportet, quæ non emolliet tam incomparabilis divini amoris suavitas--Those
hearts must be harder than iron or stone which are not softened by such
incomparable sweetness of divine love.--Calvin.
(2.) Christ loved his
disciples, for he took them into a covenant of friendship with himself, v.
14, 15. "If you approve yourselves by your obedience my disciples
indeed, you are my friends, and shall be treated as friends."
Note, The followers of Christ are the friends of Christ, and he is
graciously pleased to call and account them so. Those that do the duty of
his servants are admitted and advanced to the dignity of his friends. David
had one servant in his court, and Solomon one in his, that was in a
particular manner the king's friend (2 Sam. xv. 37; 1 Kings iv. 5);
but this honour have all Christ's servants. We may in some particular
instance befriend a stranger; but we espouse all the interests of a friend,
and concern ourselves in all his cares: thus Christ takes believers to be
his friends. He visits them and converses with them as his friends, bears
with them and makes the best of them, is afflicted in their afflictions, and
takes pleasure in their prosperity; he pleads for them in heaven and takes
care of all their interests there. Have friends but one soul? He that is
joined to the Lord is one spirit, 1 Cor. vi. 17. Though they often
show themselves unfriendly, he is a friend that loves at all times. Observe
how endearingly this is expressed here. [1.] He will not call them
servants, though they call him Master and Lord. Those that
would be like Christ in humility must not take a pride in insisting upon all
occasions on their authority and superiority, but remember that their
servants are their fellow-servants. But, [2.] He will call them his
friends; he will not only love them, but will let them know it; for in
his tongue is the law of kindness. After his resurrection he seems to
speak with more affectionate tenderness of and to his disciples than before.
Go to my brethren, ch. xx. 17. Children, have you any meat?
ch. xxi. 5. But observe, though Christ called them his friends,
they called themselves his servants: Peter, a servant of Christ
(1 Pet. i. 1), and so James, ch. i. 1. The more honour Christ puts
upon us, the more honour we should study to do him; the higher in his eyes,
the lower in our own.
(3.) Christ loved his
disciples, for he was very free in communicating his mind to them (v.
15): "Henceforth you shall not be kept so much in the dark as you have
been, like servants that are only told their present work; but, when
the Spirit is poured out, you shall know your Master's designs as friends.
All things that I have heard of my Father I have declared unto you."
As to the secret will of God, there are many things which we must be content
not to know; but, as to the revealed will of God, Jesus Christ has
faithfully handed to us what he received of the Father, ch. i. 18;
Matt. xi. 27. The great things relating to man's redemption Christ declared
to his disciples, that they might declare them to others; they were the men
of his counsel, Matt. xiii. 11.
(4.) Christ loved his
disciples, for he chose and ordained them to be the prime instruments of his
glory and honour in the world (v. 16): I have chosen you, and
ordained you, His love to them appeared,
[1.] In their election,
their election to their apostleship (ch. vi. 70): I have chosen
you twelve. It did not begin on their side: You have not chosen me,
but I first chose you. Why were they admitted to such an intimacy
with him, employed in such an embassy for him, and endued with such power
from on high? It was not owing to their wisdom and goodness in choosing him
for their Master, but to his favour and grace in choosing them for his
disciples. It is fit that Christ should have the choosing of his own
ministers; still he does it by his providence and Spirit. Though ministers
make that holy calling their own choice, Christ's choice is prior to theirs
and directs and determines it. Of all that are chosen to grace and glory it
may be said, They have not chosen Christ, but he had chosen them, Deut. vii.
7, 8.
[2.] In their ordination: I
have ordained you; eqhka umaV--"I
have put you into the ministry (1 Tim. i. 12), put you into
commission." By this it appeared that he took them for his friends when
he crowned their heads with such an honour, and filled their hands with such
a trust. It was a mighty confidence he reposed in them, when he made them
his ambassadors to negotiate the affairs of his kingdom in this lower world,
and the prime ministers of state in the administration of it. The treasure
of the gospel was committed to them, First, That it might be
propagated: that you should go, ina umeiV upaghte--"that
you should go as under a yoke or burden, for the ministry is a work, and
you that go about it must resolve to undergo a great deal; that you may
go from place to place all the world over, and bring forth fruit."
They were ordained, not to sit still, but to go about, to be diligent in
their work, and to lay out themselves unweariedly in doing good. They were
ordained, not to beat the air, but to be instrumental in God's hand for the
bringing of nations into obedience to Christ, Rom. i. 13. Note, Those whom
Christ ordains should and shall be fruitful; should labour, and shall not
labour in vain. Secondly, That it might be perpetuated; that the
fruit may remain, that the good effect of their labours may continue in the
world from generation to generation, to the end of time. The church of
Christ was not to be a short-lived thing, as many of the sects of the
philosophers, that were a nine days' wonder; it did not come up in a
night, nor should it perish in a night, but be as the days of
heaven. The sermons and writings of the apostles are transmitted to us, and
we at this day are built upon that foundation, ever since the Christian
church was first founded by the ministry of the apostles and seventy
disciples; as one generation of ministers and Christians has passed away,
still another has come. By virtue of that great charter (Matt. xxviii. 19),
Christ has a church in the world, which, as our lawyers say of bodies
corporate, does not die, but lives in a succession; and thus their
fruit remains to this day, and shall do while the earth remains.
[3.] His love to them
appeared in the interest they had at the throne of grace: Whatsoever you
shall ask of my Father, in my name, he will give it you. Probably this
refers in the first place to the power of working miracles which the
apostles were clothed with, which was to be drawn out by prayer.
"Whatever gifts are necessary to the furtherance of your labours,
whatever help from heaven you have occasion for at any time, it is but ask
and have." Three things are here hinted to us for our encouragement in
prayer, and very encouraging they are. First, That we have a God to
go to who is a Father; Christ here calls him the Father, both mine
and yours; and the Spirit in the word and in the heart teaches us to cry, Abba,
Father. Secondly, That we come in a good name. Whatever errand we come
upon to the throne of grace according to God's will, we may with a humble
boldness mention Christ's name in it, and plead that we are related to him,
and he is concerned for us. Thirdly, That an answer of peace is
promised us. What you come for shall be given you. This great promise made
to that great duty keeps up a comfortable and gainful intercourse between
heaven and earth.
III. Concerning the
disciples' love to Christ, enjoined in consideration of the great love
wherewith he had loved them. Three things he exhorts them to:--
1. To continue in his
love, v. 9. "Continue in your love to me, and in mine to
you." Both may be taken in. We must place our happiness in the
continuance of Christ's love to us, and make it our business to give
continued proofs of our love to Christ, that nothing may tempt us to
withdraw from him, or provoke him to withdraw from us. Note, All that love
Christ should continue in their love to him, that is, be always loving him,
and taking all occasions to show it, and love to the end. The disciples were
to go out upon service for Christ, in which they would meet with many
troubles; but, says Christ, "Continue in my love. Keep up your
love to me, and then all the troubles you meet with will be easy; love made
seven years' hard service easy to Jacob. Let not the troubles you meet with
for Christ's sake quench your love to Christ, but rather quicken it.
2. To let his joy remain
in them, and fill them, v. 11. This he designed in those precepts and
promises given them.
(1.) That his joy might
remain in them. The words are so placed, in the original, that they may be
read either, [1.] That my joy in you may remain. If they bring forth
much fruit, and continue in his love, he will continue to rejoice in them as
he had done. Note, Fruitful and faithful disciples are the joy of the Lord
Jesus; he rests in his love to them, Zeph. iii. 17. As there is a
transport of joy in heaven in the conversion of sinners, so there is a
remaining joy in the perseverance of saints. Or, [2.] That my joy,
that is, your joy in me, may remain. It is the will of Christ that
his disciples should constantly and continually rejoice in him, Phil. iv. 4.
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. The word of the Lord enduring for
ever, the joys that flow from it, and are founded on it, do so too.
(2.) That your joy
might be full; not only that you might be full of joy, but that your joy
in me and in my love may rise higher and higher, till it come to perfection,
when you enter into the joy of your Lord." Note, [1.] Those and
those only that have Christ's joy remaining in them have their joy full;
worldly joys are empty, soon surfeit but never satisfy. It is only wisdom's
joy that will fill the soul, Ps. xxxvi. 8. [2.] The design of Christ in his
world is to fill the joy of his people; see 1 John i. 4. This and the
other he hath said, that our joy might be fuller and fuller, and perfect at
last.
3. To evidence their love
to him by keeping his commandments: "If you keep my commandments,
you shall abide in my love, v. 10. This will be an evidence of
the fidelity and constancy of your love to me, and then you may be sure of
the continuance of my love to you." Observe here, (1.) The promise
"You shall abide in my love as in a dwelling place, at home in
Christ's love; as in a resting place, at ease in Christ's love; as in a
stronghold, safe in it. You shall abide in my love, you shall have
grace and strength to persevere in loving me." If the same hand that
first shed abroad the love of Christ in our hearts did not keep us in that
love, we should not long abide in it, but, through the love of the world,
should go out of love with Christ himself. (2.) The condition of the
promise: If you keep my commandments. The disciples were to keep
Christ's commandments, not only by a constant conformity to them themselves,
but by a faithful delivery of them to others; they were to keep them as
trustees, in whose hands that great depositum was lodged, for they
were to teach all things that Christ had commanded, Matt. xxviii. 20.
This commandment they must keep without spot (1 Tim. vi. 14),
and thus they must show that they abide in his love.
To induce them to keep his
commandments, he urges, [1.] His own example: As I have kept my Father's
commandments, and abide in his love. Christ submitted to the law of
mediation, and so preserved the honour and comfort of it, to teach us to
submit to the laws of the Mediator, for we cannot otherwise preserve the
honour and comfort of our relation to him. [2.] The necessity of it to their
interest in him (v. 14): "You are my friends if you do
whatsoever I command you and not otherwise." Note, First,
Those only will be accounted Christ's faithful friends that approve
themselves his obedient servants; for those that will not have him to reign
over them shall be treated as his enemies. Idem velle et idem nolle ea
demum vera est amicitia--Friendship involves a fellowship of aversions and
attachments.--Sallust. Secondly, It is universal obedience to
Christ that is the only acceptable obedience; to obey him in every thing
that he commands us, not excepting, much less excepting against,
any command.
IV. Concerning the disciples'
love one to another, enjoined as an evidence of their love to Christ,
and a grateful return for his love to them. We must keep his commandments,
and this is his commandment, that we love one another, v. 12,
and again, v. 17. No one duty of religion is more frequently
inculcated, nor more pathetically urged upon us, by our Lord Jesus, than
that of mutual love, and for good reason. 1. It is here recommended by
Christ's pattern (v. 12): as I have loved you. Christ's love
to us should direct and engage our love to each other; in this manner, and
from this motive, we should love one another, as, and because, Christ has
loved us. He here specifies some of the expressions of his love to them; he
called them friends, communicated his mind to them, was ready to give them
what they asked. Go you and do likewise. 2. It is required by his
precept. He interposes his authority, has made it one of the statute-laws of
his kingdom. Observe how differently it is expressed in these two verses,
and both very emphatic. (1.) This is my commandment (v. 12),
as if this were the most necessary of all the commandments. As under the law
the prohibition of idolatry was the commandment more insisted on than any
other, foreseeing the people's addictedness to that sin, so Christ,
foreseeing the addictedness of the Christian church to uncharitableness, has
laid most stress upon this precept. (2.) These things I command you, v.
17. He speaks as if he were about to give them many things in charge, and
yet names this only, that you love one another; not only because this
includes many duties, but because it will have a good influence upon all.
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Hatred and Persecution Foretold.
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18
If the world hate you, ye know that it hated me before it hated
you. 19 If ye were of the world, the world would love his own:
but because ye are not of the world, but I have chosen you out of the world,
therefore the world hateth you. 20 Remember the word that I said
unto you, The servant is not greater than his lord. If they have persecuted
me, they will also persecute you; if they have kept my saying, they will
keep yours also. 21 But all these things will they do unto you
for my name's sake, because they know not him that sent me. 22
If I had not come and spoken unto them, they had not had sin: but now they
have no cloak for their sin. 23 He that hateth me hateth my
Father also. 24 If I had not done among them the works which
none other man did, they had not had sin: but now have they both seen and
hated both me and my Father. 25 But this cometh to pass,
that the word might be fulfilled that is written in their law, They hated me
without a cause.
Here Christ discourses
concerning hatred, which is the character and genius of the devil's
kingdom, as love is of the kingdom of Christ. Observe here,
I. Who they are in whom
this hatred is found--the world, the children of this world, as
distinguished from the children of God; those who are in the interests of
the god of this world, whose image they bear, and whose power they are
subject to; all those, whether Jews or Gentiles, who would not come into the
church of Christ, which he audibly called, and visibly separates from this
evil world. The calling of these the world intimates, 1. Their
number; there were a world of people that opposed Christ and Christianity.
Lord, how were they increased that troubled the Son of David! I fear, if we
should put it to the vote between Christ and Satan, Satan would out-poll us
quite. 2. Their confederacy and combination; these numerous hosts are
embodied, and are as one, Ps. lxxxiii. 5. Jews and Gentiles, that could
agree in nothing else, agreed to persecute Christ's minister. 3. Their
spirit and disposition; they are men of the world (Ps. xvi. 13, 14),
wholly devoted to this world and the things of it, and never thinking of
another world. The people of God, though they are taught to hate the sins of
sinners, yet not their persons, but to love and do good to all men. A
malicious, spiteful, envious spirit, is not the spirit of Christ, but of the
world.
II. Who are they against
whom this hatred is levelled-against the disciples of Christ, against Christ
himself, and against the Father.
1. The world hates the
disciples of Christ: The world hateth you (v. 19); and he
speaks of it as that which they must expect and count upon, v. 18, as
1 John iii. 13.
(1.) Observe how this
comes in here. [1.] Christ had expressed the great kindness he had for them
as friends; but, lest they should be puffed up with this, there was given
them, as there was to Paul, a thorn in the flesh, that is, as it is
explained there, reproaches and persecutions for Christ's sake, 2 Cor. xii.
7, 10. [2.] He had appointed them their work, but tells them what hardships
they should meet with in it, that it might not be a surprise to them, and
that they might prepare accordingly. [3.] He had charged them to love one
another, and need enough they had to love one another, for the world
would hate them; to be kind to one another, for they would have a great deal
of unkindness and ill-will from those that were without. "Keep peace
among yourselves, and this will fortify you against the world's quarrels
with you." Those that are in the midst of enemies are concerned to hold
together.
(2.) Observe what is here
included.
[1.] The world's enmity
against the followers of Christ: it hateth them. Note, Whom Christ
blesseth the world curseth. The favourites and heirs of heaven have never
been the darlings of this world, since the old enmity was put between the
seed of the woman and of the serpent. Why did Cain hate Abel, but because
his works were righteous? Esau hated Jacob because of the blessing;
Joseph's brethren hated him because his father loved him; Saul hated David
because the Lord was with him; Ahab hated Micaiah because of his
prophecies; such are the causeless causes of the world's hatred.
[2.] The fruits of that
enmity, two of which we have here, v. 20. First, They will
persecute you, because they hate you, for hatred is a restless passion. It
is the common lot of those who will live godly in Christ Jesus to suffer
persecution, 2 Tim. iii. 12. Christ foresaw what ill usage his
ambassadors would meet with in the world, and yet, for the sake of those few
that by their ministry were to be called out of the world, he sent them
forth as sheep in the midst of wolves. Secondly, Another fruit of
their enmity is implied, that they would reject their doctrine. When Christ
says, If they have kept my sayings, they will keep yours, he means,
They will keep yours, and regard yours, no more than they have regarded and
kept mine. Note, The preachers of the gospel cannot but take the despising
of their message to be the greatest injury that can be done to themselves;
as it was a great affront to Jeremiah to say, Let us not give heed to any
of his words, Jer. xviii. 18.
[3.] The causes of that
enmity. The world will hate them,
First, Because they
do not belong to it (v. 19): "If you were of the world,
of its spirit, and in its interests, if you were carnal and worldly, the
world would love you as its own; but, because you are called out of the
world, it hates you, and ever will." Note, 1. We are not to wonder if
those that are devoted to the world are caressed by it as its friends; most
men bless the covetous, Ps. x. 3; xlix. 18. 2. Nor are we to wonder
if those that are delivered from the world are maligned by it as its
enemies; when Israel is rescued out of Egypt, the Egyptians will pursue
them. Observe, The reason why Christ's disciples are not of the world is not
because they have by their own wisdom and virtue distinguished themselves
from the world, but because Christ hath chosen them out of it, to set them
apart for himself; and this is the reason why the world hates them; for,
(1.) The glory which by virtue of this choice they are designed for sets
them above the world, and so makes them the objects of its envy. The saints
shall judge the world, and the upright have dominion, and therefore they are
hated. (2.) The grace which by virtue of this choice they are endued with
sets them against the world; they swim against the stream of the world, and
are not conformed to it; they witness against it, and are not conformed to
it. This would support them under all the calamities which the world's
hatred would bring upon them, that they were hated because they were the
choice and the chosen ones of the Lord Jesus, and were not of the world.
Now, [1.] This was no just cause for the world's hatred of them. If we do
any thing to make ourselves hateful, we have reason to lament it; but, if
men hate us for that for which they should love and value us, we have reason
to pity them, but no reason to perplex ourselves. Nay, [2.] This was just
cause for their own joy. He that is hated because he is rich and prospers
cares not who has the vexation of it, while he has the satisfaction of it.
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--Populus
me sibilat, at mihi plaudo
Ipse domi--
--Let them hiss on, he cries,
While in my own opinion fully bless'd.
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Timon in Hor.
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Much more may those hug
themselves whom the world hates, but whom Christ loves.
Secondly,
"Another cause of the world's hating you will be because you do belong
to Christ (v. 21): For my name's sake." Here is the core
of the controversy; whatever is pretended, this is the ground of the
quarrel, they hate Christ's disciples because they bear his name, and
bear up his name in the world. Note, 1. It is the character of
Christ's disciples that they stand up for his name. The name into which they
were baptized is that which they will live and die by. 2. It has commonly
been the lot of those that appear for Christ's name to suffer for so doing,
to suffer many things, and hard things, all these things. It is
matter of comfort to the greatest sufferers if they suffer for Christ's
name's sake. If you be reproached for the name of Christ, happy are you
(1 Pet. iv. 14), happy indeed, considering not only the honour that is
imprinted upon those sufferings (Acts v. 41), but the comfort that is
infused into them, and especially the crown of glory which those sufferings
lead to. If we suffer with Christ, and for Christ, we shall reign
with him.
Thirdly, After all,
it is the world's ignorance that is the true cause of its enmity to the
disciples of Christ (v. 21): Because they know not him that sent
me. 1. They know not God. If men had but a due acquaintance with the
very first principles of natural religion, and did but know God, though they
did not embrace Christianity, yet they could not hate and persecute it.
Those have no knowledge who eat up God's people, Ps. xiv. 4. 2. They know
not God as he that sent our Lord Jesus, and authorized him to be the great
Mediator of the peace. We do not rightly know God if we do not know him in
Christ, and those who persecute those whom he sends make it to appear that
they know not that he was sent of God. See 1 Cor. ii. 8.
2. The world hates Christ
himself. And this is spoken of here for two ends:--
(1.) To mitigate the
trouble of his followers, arising from the world's hatred, and to make it
the less strange, and the less grievous (v. 18): You know that it
hated me before you, prwton umwn.
We read it as signifying priority of time; he began in the bitter cup of
suffering, and then left us to pledge him; but it may be read as expressing
his superiority over them: "You know that it hated me, your
first, your chief and captain, your leader and commander." [1.] If
Christ, who excelled in goodness, and was perfectly innocent and universally
beneficent, was hated, can we expect that any virtue or merit of ours should
screen us from malice? [2.] If our Master, the founder of our religion, met
with so much opposition in the planting of it, his servants and followers
can look for no other in propagating and professing it. For this he refers
them (v. 20) to his own word, at their admission into discipleship: Remember
the word that I said unto you. It would help us to understand Christ's
latter sayings to compare them with his former sayings. Nor would any thing
contribute more to the making of us easy than remembering the words of
Christ, which will expound his providences. Now in this word there is, First,
A plain truth: The servant is not greater than his Lord. This he had
said to them. Matt. x. 24. Christ is our Lord, and therefore we must
diligently attend all his motions, and patiently acquiesce in all his
disposals, for the servant is inferior to his lord. The plainest truths are
sometimes the strongest arguments for the hardest duties; Elihu answers a
multitude of Job's murmurings with this one self-evident truth, that God is
greater than man, Job xxxiii. 12. So here is, Secondly, A proper
inference drawn from it: "If they have persecuted men, as you
have seen, and are likely to see much more, they will also persecute you;
you may expect it and count upon it: for," 1. "You will do the
same that I have done to provoke them; you will reprove them for their sins,
and call them to repentance, and give them strict rules of holy living,
which they will not bear." 2. "You cannot do more than I have done
to oblige them; after so great an instance, let none wonder if they suffer
ill for doing well." He adds, "If they have kept my sayings,
they will keep yours also; as there have been a few, and but a few, that
have been wrought upon by my preaching, so there will be by yours a few, and
but a few." Some give another sense of this, making ethrhsan
to be put for parethrhsan.
"If they have lain in wait for my sayings, with a design to ensnare me,
they will in like manner lie in wait to entangle you in your talk."
(2.) To aggravate the
wickedness of this unbelieving world, and to discover its exceeding
sinfulness; to hate and persecute the apostles was bad enough, but in them
to hate and persecute Christ himself was much worse. The world is generally
in an ill name in scripture, and nothing can put it into a worse name than
this, that it hated Jesus Christ. There is a world of people that are haters
of Christ. Two things he insists upon to aggravate the wickedness of those
that hated him:--
[1.] That there was the
greatest reason imaginable why they should love him; men's good words and
good works usually recommend them; now as to Christ,
First, His words
were such as merited their love (v. 22): "If I had not spoken
unto them, to court their love, they had not had sin, their
opposition had not amounted to a hatred of me, their sin had been
comparatively no sin. But now that I have said so much to them to recommend
myself to their best affections they have no pretence, no excuse for their
sin." Observe here, 1. The advantage which those have that enjoy the
gospel; Christ in it comes and speaks to them; he spoke in person to the men
of that generation, and is still speaking to us by our Bibles and ministers,
and as one that has the most unquestionable authority over us, and affection
for us. Every word of his is pure, carries with it a commanding majesty, and
yet a condescending tenderness, able, one would think, to charm the deafest
adder. 2. The excuse which those have that enjoy not the gospel: "If
I had not spoken to them, if they had ever heard of Christ and of
salvation by him, they had not had sin." (1.) Not this kind of
sin. They had not been chargeable with a contempt of Christ if he had not
come and made a tender of his grace to them. As sin is not imputed where
there is no law, so unbelief is not imputed where there is no gospel;
and, where it is imputed, it is thus far the only damning sin, that, being a
sin against the remedy, other sin would not damn if the guilt of them were
not bound on with this. (2.) Not such a degree of sin. If they had not had
the gospel among them, their other sins had not been so bad; for the times
of ignorance God winked at, Luke xii. 47, 48. 3. The aggravated guilt
which those lie under to whom Christ has come and spoken in vain,
whom he has called and invited in vain, with whom he has reasoned and
pleaded in vain; They have no cloak for their sin; they are
altogether inexcusable, and in the judgment day will be speechless, and will
not have a word to say for themselves. Note, The clearer and fuller the
discoveries are which are made to us of the grace and truth of Jesus Christ,
the more is said to us that is convincing and endearing, the greater is our
sin if we do not love him and believe in him. The word of Christ strips sin
of its cloak, that it may appear sin.
Secondly, His works
were such as merited their love, as well as his words (v. 24): "If
I had not done among them, in their country, and before their eyes, such
works as no other man ever did, they had not had sin; their unbelief
and enmity had been excusable, and they might have had some colour to say
that my word was not to be credited, if not otherwise confirmed;" but
he produced satisfactory proofs of his divine mission, works which no
other man did. Note, 1. As the Creator demonstrates his power and
Godhead by his works (Rom. i. 20), so doth the Redeemer. His miracles, his
mercies, works of wonder and works of grace, prove him sent of God, and sent
on a kind errand. 2. Christ's works were such as no man ever did. No
common person that had not a commission from heaven, and God with him, could
work miracles, ch. iii. 2. And no prophet ever wrought such miracles,
so many, so illustrious. Moses and Elias wrought miracles as servants, by a
derived power; but Christ, as a Son, by his own power. This was it that
amazed the people, that with authority he commanded diseases and devils
(Mark i. 27); they owned they never saw the like, Mark ii. 12. They were all
good works, works of mercy; and this seems especially intended here, for he
is upbraiding them with this, that they hated him. One that was so
universally useful, more than ever any man was, one would think, should have
been universally beloved, and yet even he is hated. 3. The works of Christ
enhance the guilt of sinners' infidelity and enmity to him, to the last
degree of wickedness and absurdity. If they had only heard his words, and
not seen his works,--if we had only his sermons upon record, and not his
miracles, unbelief might have pleaded want of proof; but now it has no
excuse. Nay, the rejecting of Christ, both by them and us, has in it the
sin, not only of obstinate unbelief, but of base ingratitude. They saw
Christ to be most amiable, and studious to do them a kindness; yet they
hated him, and studied to do him mischief. And we see in his word that great
love wherewith he loved us, and yet are not wrought upon by it.
[2.] That there was no
reason at all why they should hate him. Some that at one time will say and
do that which is recommending, yet at another time will say and do that
which is provoking and disobliging; but our Lord Jesus not only did much to
merit men's esteem and good-will, but never did any thing justly to incur
their displeasure; this he pleads by quoting a scripture for it (v.
25): "This comes to pass, this unreasonable hatred of me, and of
my disciples for my sake, that the word might be fulfilled which is
written in their law" (that is, in the Old Testament, which is a
law, and was received by them as a law), "They hated me without a
cause;" this David speaks of himself as a type of Christ, Ps. xxxv.
19; lxix. 4. Not, First, Those that hate Christ hate him without any
just cause; enmity to Christ is unreasonable enmity. We think those deserve
to be hated that are haughty and froward, but Christ is meek and lowly,
compassionate and tender; those also that under colour of complaisance are
malicious, envious, and revengeful, but Christ devoted himself to the
service of those that used him, nay, and of those that abused him; toiled
for others' ease, and impoverished himself to enrich us. Those we think
hateful that are hurtful to kings and provinces, and disturbers of
the public peace; but Christ, on the contrary, was the greatest blessing
imaginable to his country, and yet was hated. He testified indeed that their
works were evil, with a design to make them good, but to hate him for
this cause was to hate him without cause. Secondly, Herein the
scripture was fulfilled, and the antitype answered the type. Saul and his
courtiers hated David without cause, for he had been serviceable to him with
his harp, and with his sword; Absalom and his party hated him, though to him
he had been an indulgent father, and to them a great benefactor. Thus was
the Son of David hated, and hunted most unjustly. Those that hated Christ
did not design there in to fulfil the scripture; but God, in permitting it,
had that in his eye; and it confirms our faith in Christ as the Messiah that
even this was foretold concerning him, and, being foretold, was accomplished
in him. And we must not think it strange or hard if it have a further
accomplishment in us. We are apt to justify our complaints of injuries done
us with this, that they are causeless, whereas the more they are so the more
they are like the sufferings of Christ, and may be the more easily borne.
3. In Christ the world
hates God himself; this is twice said here (v. 23): He that hateth
me, though he thinks his hatred goes no further, yet really he hates
my Father also. And again, v. 24, They have seen and hated
both me and my Father. Note, (1.) There are those that hate God,
notwithstanding the beauty of his nature and the bounty of his providence;
they are enraged at his justice, as the devils that believe it and tremble,
are vexed at his dominion, and would gladly break his bands asunder.
Those who cannot bring themselves to deny that there is a God, and yet wish
there were none, they see and hate him. (2.) Hatred of Christ will be
construed and adjudged hatred of God, for he is in his person his Father's
express image, and in his office his great agent and ambassador. God will
have all men to honour the Son as they honour the Father, and therefore what
entertainment the Son has, that the Father has. Hence it is easy to infer
that those who are enemies to the Christian religion, however they may cry
up natural religion, are really enemies to all religion. Deists are in
effect atheists, and those that ridicule the light of the gospel would, if
they could, extinguish even natural light, and shake off all obligations of
conscience and the fear of God. Let an unbelieving malignant world know that
their enmity to the gospel of Christ will be looked upon in the great day as
an enmity to the blessed God himself; and let all that suffer for
righteousness' sake, according to the will of God, take comfort from this;
if God himself be hated in them, and struck at through him, they need not be
either ashamed of their cause or afraid of the issue.
26
But when the Comforter is come, whom I will send unto you from the Father, even
the Spirit of truth, which proceedeth from the Father, he shall testify of
me: 27 And ye also shall bear witness, because ye have been with
me from the beginning.
Christ having spoken of
the great opposition which his gospel was likely to meet with in the world,
and the hardships that would be put upon the preachers of it, lest any
should fear that they and it would be run down by that violent torrent, he
here intimates to all those that were well-wishers to his cause and interest
what effectual provision was made for supporting it, both by the principal
testimony of the Spirit (v. 26), and the subordinate testimony of the
apostles (v. 27), and testimonies are the proper supports of truth.
I. It is here promised
that the blessed Spirit shall maintain the cause of Christ in the world,
notwithstanding the opposition it should meet with. Christ, when he was
reviled, committed his injured cause to his Father, and did not lose by his
silence, for the Comforter came, pleaded it powerfully, and carried it
triumphantly. "When the Comforter or Advocate is come, who
proceedeth from the Father, and whom I will send to supply the
want of my bodily presence, he shall testify of me against those that
hate me without cause." We have more in this verse concerning
the Holy Ghost than in any one verse besides in the Bible; and, being
baptized into his name, we are concerned to acquaint ourselves with him as
far as he is revealed.
1. Here is an account of
him in his essence, or subsistence rather. He is the Spirit of truth, who
proceedeth from the Father. Here, (1.) He is spoken of as a distinct
person; not a quality or property, but a person under the proper name of a Spirit,
and proper title of the Spirit of truth, a title fitly given him
where he is brought in testifying. (2.) As a divine person, that proceedeth
from the Father, by out-goings that were of old, from everlasting.
The spirit or breath of man, called the breath of life, proceeds from
the man, and by it modified he delivers his mind, by it invigorated he
sometimes exerts his strength to blow out what he would extinguish,
and blow up what he would excite. Thus the blessed Spirit is the
emanation of divine light, and the energy of divine power. The rays of the
sun, by which it dispenses and diffuses its light, heat, and influence,
proceed from the sun, and yet are one with it. The Nicene Creed says,
The Spirit proceedeth from the Father and the Son, for he is called
the Spirit of the Son, Gal. iv. 6. And the Son is here said to send
him. The Greek church chose rather to say, from the Father by the
Son.
2. In his mission. (1.) He
will come in a more plentiful effusion of his gifts, graces, and powers,
than had ever yet been. Christ had been long the o
ercomenoV--he that should come; now the
blessed Spirit is so. (2.) I will send him to you from the Father. He
had said (ch. xiv. 16), I will pray the Father, and he shall send
you the Comforter, which bespeaks the Spirit to be the fruit of the
intercession Christ makes within the veil: here he says, I will send him,
which bespeaks him to be the fruit of his dominion within the veil. The
Spirit was sent, [1.] By Christ as Mediator, now ascended on high to give
gifts unto men, and all power being given to him. [2.] From the Father:
"Not only from heaven, my Father's house" (the Spirit was given in
a sound from heaven, Acts ii. 2), "but according to my Father's
will and appointment, and with his concurring power and authority."
[3.] To the apostles to instruct them in their preaching, enable them for
working, and carry them through their sufferings. He was given to them and
their successors, both in Christianity and in the ministry; to them and
their seed, and their seed's seed, according to that promise, Isa. lix. 21.
3. In his office and
operations, which are two:-- (1.) One implied in the title given to him; he
is the Comforter, or Advocate. An advocate for Christ, to
maintain his cause against the world's infidelity, a comforter to the saints
against the world's hatred. (2.) Another expressed: He shall testify of
me. He is not only an advocate, but a witness for Jesus Christ; he is
one of the three that bear record in heaven, and the first of the
three that bear witness on earth. 1 John v. 7, 8. He instructed the
apostles, and enabled them to work miracles; he indited the scriptures,
which are the standing witnesses that testify of Christ, ch.
v. 39. The power of the ministry is derived from the Spirit, for he
qualifies ministers; and the power of Christianity too, for he sanctifies
Christians, and in both testifies of Christ.
II. It is here promised
that the apostles also, by the Spirit's assistance, should have the honour
of being Christ's witnesses (v. 27): And you also shall bear
witness of me, being competent witnesses, for you have been with
me from the beginning of my ministry. Observe here,
1. That the apostles were
appointed to be witnesses for Christ in the world. When he had said, The
Spirit shall testify, he adds, And you also shall bear witness.
Note, The Spirit's working is not to supersede, but to engage and encourage
ours. Though the Spirit testify, ministers also must bear their testimony,
and people attend to it; for the Spirit of grace witnesses and works by the
means of grace. The apostles were the first witnesses that were called in
the famous trial between Christ and the prince of this world, which issued
in the ejectment of the intruder. This intimates, (1.) The work cut out for
them; they were to attest the truth, the whole truth, and nothing but the
truth, concerning Christ, for the recovering of his just right, and the
maintaining of his crown and dignity. Though Christ's disciples fled when
they should have been witnesses for him upon his trial before the high
priest and Pilate, yet after the Spirit was poured out upon them they
appeared courageous in vindication of the cause of Christ against the
accusations it was loaded with. The truth of the Christian religion was to
be proved very much by the evidence of matter of fact, especially Christ's
resurrection, of which the apostles were in a particular manner chosen
witnesses (Acts x. 41), and they bore their testimony accordingly, Acts iii.
15; v. 32. Christ's ministers are his witnesses. (2.) The honour put upon
them hereby--that they should be workers together with God. "The
Spirit shall testify of me, and you also, under the conduct of the
Spirit, and in concurrence with the Spirit (who will preserve you from
mistaking in that which you relate on your own knowledge, and will inform
you of that which you cannot know but by revelation), shall bear witness."
This might encourage them against the hatred and contempt of the world, that
Christ had honoured them, and would own them.
2. That they were
qualified to be so: You have been with me from the beginning. They
not only heard his public sermons, but had constant private converse with
him. He went about doing good, and, while others saw the wonderful
and merciful works that he did in their own town and country only, those
that went about with him were witnesses of them all. They had likewise
opportunity of observing the unspotted purity of his conversation, and could
witness for him that they never saw in him, nor heard from him, any thing
that had the least tincture of human frailty. Note. (1.) We have great
reason to receive the record which the apostles gave of Christ, for they did
not speak by hearsay, but what they had the greatest assurance of
imaginable, 2 Pet. i. 16; 1 John i. 1, 3. (2.) Those are best able to bear
witness for Christ that have themselves been with him, by faith, hope, and
love, and by living a life of communion with God in him. Ministers must
first learn Christ, and then preach him. Those speak best of the things of
God that speak experimentally. It is particularly a great advantage to have
been acquainted with Christ from the beginning, to understand all
things from the very first, Luke i. 3. To have been with him from the
beginning of our days. An early acquaintance and constant converse with the
gospel of Christ will make a man like a good householder.
