Christ's Consolatory Discourse.
15 If ye love me, keep my commandments. 16 And I will pray the Father,
and he shall give you another Comforter, that he may abide with you for
ever; 17 Even the Spirit of truth; whom the world cannot receive, because
it seeth him not, neither knoweth him: but ye know him; for he dwelleth
with you, and shall be in you.
Christ not only proposes such things to them as were the matter of their
comfort, but here promises to send the Spirit, whose office it should be
to be their Comforter, to impress these things upon them.
I. He premises to this a memento of duty (v. 15): If you love me, keep
my commandments. Keeping the commandments of Christ is here put for the
practice of godliness in general, and for the faithful and diligent discharge
of their office as apostles in particular. Now observe, 1. When Christ
is comforting them, he bids them keep his commandments; for we must not
expect comfort but in the way of duty. The same word (parakaleo) signifies
both to exhort and to comfort. 2. When they were in care what they should
do, now that their Master was leaving them, and what would become of them
now, he bids them keep his commandments, and then nothing could come amiss
to them. In difficult times our care concerning the events of the day should
be swallowed up in a care concerning the duty of the day. 3. When they
were showing their love to Christ by their grieving to think of his departure,
and the sorrow which filled their hearts upon the foresight of that, he
bids them, if they would show their love to him, do it, not by these weak
and feminine passions, but by their conscientious care to perform their
trust, and by a universal obedience to his commands; this is better than
sacrifice, better than tears. Lovest thou me? Feed my lambs. 4. When Christ
has given them precious promises, of the answer of their prayers and the
coming of the Comforter, he lays down this as a limitation of the promises,
"Provided you keep my commandments, from a principle of love to me." Christ
will not be an advocate for any but those that will be ruled and advised
by him as their counsel. Follow the conduct of the Spirit, and you shall
have the comfort of the Spirit.
II. He promises this great and unspeakable blessing to them, v. 16,
17.
1. It is promised that they shall have another comforter. This is the
great New-Testament promise (Acts i. 4), as that of the Messiah was of
the Old Testament; a promise adapted to the present distress of the disciples,
who were in sorrow, and needed a comforter. Observe here,
(1.) The blessing promised: allon parakleton. The word is used only
here in these discourses of Christ's, and 1 John ii. 1, where we translate
it an advocate. The Rhemists, and Dr. Hammond, are for retaining the Greek
word Paraclete; we read, Acts ix. 31, of the paraklesis tou hagiou pneumatos,
the comfort of the Holy Ghost, including his whole office as a paraclete.
[1.] You shall have another advocate. The office of the Spirit was to be
Christ's advocate with them and others, to plead his cause, and take care
of his concerns, on earth; to be vicarius Christi--Christ's Vicar, as one
of the ancients call him; and to be their advocate with their opposers.
When Christ was with them he spoke for them as there was occasion; but
now that he is leaving them they shall not be run down, the Spirit of the
Father shall speak in them, Matt. x. 19, 20. And the cause cannot miscarry
that is pleaded by such an advocate. [2.] You shall have another master
or teacher, another exhorter. While they had Christ with them he excited
and exhorted them to their duty; but now that he is going he leaves one
with them that shall do this as effectually, though silently. Jansenius
thinks the most proper word to render it by is a patron, one that shall
both instruct and protect you. [3.] Another comforter. Christ was expected
as the consolation of Israel. One of the names of the Messiah among the
Jews was Menahem--the Comforter. The Targum calls the days of the Messiah
the years of consolation. Christ comforted his disciples when he was with
them, and now that he was leaving them in their greatest need he promises
them another.
(2.) The giver of this blessing: The Father shall give him, my Father
and your Father; it includes both. The same that gave the Son to be our
Saviour will give his Spirit to be our comforter, pursuant to the same
design. The Son is said to send the Comforter (ch. xv. 26), but the Father
is the prime agent.
(3.) How this blessing is procured--by the intercession of the Lord
Jesus: I will pray the Father. He said (v. 14) I will do it; here he saith,
I will pray for it, to show not only that he is both God and man, but that
he is both king and priest. As priest he is ordained for men to make intercession,
as king he is authorized by the Father to execute judgment. When Christ
saith, I will pray the Father, it does not suppose that the Father is unwilling,
or must be importuned to it, but only that the gift of the Spirit is a
fruit of Christ's mediation, purchased by his merit, and taken out by his
intercession.
(4.) The continuance of this blessing: That he may abide with you for
ever. That is, [1.] "With you, as long as you live. You shall never know
the want of a comforter, nor lament his departure, as you are now lamenting
mine." Note, It should support us under the loss of those comforts which
were designed us for a time that there are everlasting consolations provided
for us. It was not expedient that Christ should be with them for ever,
for they who were designed for public service, must not always live a college-life;
they must disperse, and therefore a comforter that would be with them all,
in all places alike, wheresoever dispersed and howsoever distressed, was
alone fit to be with them for ever. [2.] "With your successors, when you
are gone, to the end of time; your successors in Christianity, in the ministry."
[3.] If we take for ever in its utmost extent, the promise will be accomplished
in those consolations of God which will be the eternal joy of all the saints,
pleasures for ever.
2. This comforter is the Spirit of truth, whom you know, v. 16, 17.
They might think it impossible to have a comforter equivalent to him who
is the Son of God: "Yea," saith Christ, "you shall have the Spirit of God,
who is equal in power and glory with the Son."
(1.) The comforter promised is the Spirit, one who should do his work
in a spiritual way and manner, inwardly and invisibly, by working on men's
spirits.
(2.) "He is the Spirit of truth." He will be true to you, and to his
undertaking for you, which he will perform to the utmost. He will teach
you the truth, will enlighten your minds with the knowledge of it, will
strengthen and confirm your belief of it, and will increase your love to
it. The Gentiles by their idolatries, and the Jews by their traditions,
were led into gross errors and mistakes; but the Spirit of truth shall
not only lead you into all truth, but others by your ministry. Christ is
the truth, and he is the Spirit of Christ, the Spirit that he was anointed
with.
(3.) He is one whom the world cannot receive; but you know him. Therefore
he abideth with you. [1.] The disciples of Christ are here distinguished
from the world, for they are chosen and called out of the world that lies
in wickedness; they are the children and heirs of another world, not of
this. [2.] It is the misery of those that are invincibly devoted to the
world that they cannot receive the Spirit of truth. The spirit of the world
and of God are spoken of as directly contrary the one to the other (1 Cor.
ii. 12); for where the spirit of the world has the ascendant, the Spirit
of God is excluded. Even the princes of this world, though, as princes,
they had advantages of knowledge, yet, as princes of this world, they laboured
under invincible prejudices, so that they knew not the things of the Spirit
of God, 1 Cor. ii. 8. [3.] Therefore men cannot receive the Spirit of truth
because they see him not, neither know him. The comforts of the Spirit
are foolishness to them, as much as ever the cross of Christ was, and the
great things of the gospel, like those of the law, are counted as a strange
thing. These are judgments far above out of their sight. Speak to the children
of this world of the operations of the Spirit, and you are as a barbarian
to them. [4.] The best knowledge of the Spirit of truth is that which is
got by experience: You know him, for he dwelleth with you. Christ had dwelt
with them, and by their acquaintance with him they could not but know the
Spirit of truth. They had themselves been endued with the Spirit in some
measure. What enabled them to leave all to follow Christ, and to continue
with him in his temptations? What enabled them to preach the gospel, and
work miracles, but the Spirit dwelling in them? The experiences of the
saints are the explications of the promises; paradoxes to others are axioms
to them. [5.] Those that have an experimental acquaintance with the Spirit
have a comfortable assurance of his continuance: He dwelleth with you,
and shall be in you, for the blessed Spirit doth not use to shift his lodging.
Those that know him know how to value him, invite him and bid him welcome;
and therefore he shall be in them, as the light in the air, as the sap
in the tree, as the soul in the body. Their communion with him shall be
intimate, and their union with him inseparable. [6.] The gift of the Holy
Ghost is a peculiar gift, bestowed upon the disciples of Christ in a distinguishing
way--them, and not the world; it is to them hidden manna, and the white
stone. No comforts comparable to those which make no show, make no noise.
This is the favour God bears to his chosen; it is the heritage of those
that fear his name.
Christ's Consolatory Discourse.
18 I will not leave you comfortless: I will come to you. 19 Yet a
little while, and the world seeth me no more; but ye see me: because I
live, ye shall live also. 20 At that day ye shall know that I am in my
Father, and ye in me, and I in you. 21 He that hath my commandments, and
keepeth them, he it is that loveth me: and he that loveth me shall be loved
of my Father, and I will love him, and will manifest myself to him. 22
Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest
thyself unto us, and not unto the world? 23 Jesus answered and said unto
him, If a man love me, he will keep my words: and my Father will love him,
and we will come unto him, and make our abode with him. 24 He that loveth
me not keepeth not my sayings: and the word which ye hear is not mine,
but the Father's which sent me.
When friends are parting, it is a common request they make to each other,
"Pray let us hear from you as often as you can:" this Christ engaged to
his disciples, that out of sight they should not be out of mind.
I. He promises that he would continue his care of them (v. 18): "I will
not leave you orphans, or fatherless; for, though I leave you, yet I leave
you this comfort, I will come to you." His departure from them was that
which grieved them; but it was not so bad as they apprehended, for it was
neither total nor final. 1. Not total. "Though I leave you without my bodily
presence, yet I do not leave you without comfort." Though children, and
left little, yet they had received the adoption of sons, and his Father
would be their Father, with whom those who otherwise would be fatherless
find mercy. Note, The case of true believers, though sometimes it may be
sorrowful, is never comfortless, because they are never orphans: for God
is their Father, who is an everlasting Father. 2. Not final: I will come
to you, erchomai--I do come; that is, (1.) "I will come speedily to you
at my resurrection, I will not be long away, but will be with you again
in a little time." He had often said, The third day I will rise again.
(2.) "I will be coming daily to you in my Spirit;" in the tokens of his
love, and visits of his grace, he is still coming. (3.) "I will come certainly
at the end of time; surely I will come quickly to introduce you into the
joy of your Lord." Note, The consideration of Christ's coming to us saves
us from being comfortless in his removals from us; for, if he depart for
a season, it is that we may receive him for ever. Let this moderate our
grief, The Lord is at hand.
II. He promises that they should continue their acquaintance with him
and interest in him (v. 19, 20): Yet a little while, and the world sees
me no more, that is, Now I am no more in the world. After his death, the
world saw him no more, for, though he rose to life, he never showed himself
to all the people, Acts x. 41. The malignant world thought they had seen
enough of him, and cried, Away with him; crucify him; and so shall their
doom be; they shall see him no more. 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.
1. You see me, and shall continue to see me, when the world sees me
no more. They saw him with their bodily eyes after his resurrection, for
he showed himself to them by many infallible proofs, Acts i. 8. And then
were the disciples glad when they saw the Lord. They saw him with an eye
of faith after his ascension, sitting at God's right hand, as Lord of all;
saw that in him which the world saw not.
2. Because I live, you shall live also. That which grieved them was,
that their Master was dying, and they counted upon nothing else but to
die with him. No, saith Christ, (1.) I live; this the great God glories
in, I live, saith the Lord, and Christ saith the same; not only, I shall
live, as he saith of them, but, I do live; for he has life in himself,
and lives for evermore. We are not comfortless, while we know that our
Redeemer lives. (2.) Therefore you shall live also. Note, The life of Christians
is bound up in the life of Christ; as sure and as long as he lives, those
that by faith are united to him shall live also; they shall live spiritually,
a divine life in communion with God. This life is hid with Christ; if the
head and root live, the members and branches live also. They shall live
eternally; their bodies shall rise in the virtue of Christ's resurrection;
it will be well with them in the world to come. It cannot but be well with
all that are his, Isa. xxvi. 19.
3. You shall have the assurance of this (v. 20): At that day, when I
am glorified, when the Spirit is poured out, you shall know more clearly
and certainly than you do now that I am in my Father, and you in me, and
I in you. (1.) These glorious mysteries will be fully known in heaven;
At that day, when I shall receive you to myself, you shall know perfectly
that which now you see through a glass darkly. Now it appears not what
we shall be, but then it will appear what we were. (2.) They were more
fully known after the pouring out of the Spirit upon the apostles; at that
day divine light should shine, and their eyes should see more clearly,
their knowledge should greatly advance and increase then, would become
more extensive and more distinct, and like the blind man's at the second
touch of Christ's hand, who at first only saw men as trees walking. (3.)
They are known by all that receive the Spirit of truth, to their abundant
satisfaction, for in the knowledge of this is founded their fellowship
with the Father and his Son Jesus Christ. They know, [1.] That Christ is
in the Father, is one with the Father, by their experience of what he has
wrought for them and in them; they find what an admirable consent and harmony
there is between Christianity and natural religion, that that is grafted
into this, and so they know that Christ is in the Father. [2.] That Christ
is in them; experienced Christians know by the Spirit that Christ abides
in them, 1 John iii. 24. [3.] That they are in Christ, for the relation
is mutual, and equally near on both sides, Christ in them and they in Christ,
which speaks an intimate and inseparable union; in the virtue of which
it is that because he lives they shall live also. Note, First, Union with
Christ is the life of believers; and their relation to him, and to God
through him, is their felicity. Secondly, The knowledge of this union is
their unspeakable joy and satisfaction; they were now in Christ, and he
in them, but he speaks of it as a further act of grace that they should
know it, and have the comfort of it. An interest in Christ and the knowledge
of it are sometimes separated.
III. He promises that he would love them, and manifest himself to them,
v. 21-24. Here observe,
1. Who they are whom Christ will look upon, and accept, as lovers of
him; those that have his commandments, and keep them. By this Christ shows
that the kind things he here said to his disciples were intended not for
those only that were now his followers, but for all that should believe
in him through their word. Here is, (1.) The duty of those who claim the
dignity of being disciples. Having Christ's commandments, we must keep
them; as Christians in name and profession we have Christ's commandments,
we have them sounding in our ears, written before our eyes, we have the
knowledge of them; but this is not enough; would we approve ourselves Christians
indeed, we must keep them. Having them in our heads, we must keep them
in our hearts and lives. (2.) The dignity of those that do the duty of
disciples. They are looked upon by Christ to be such as love him. Not those
that have the greatest wit and know how to talk for him, but those that
keep his commandments. Note, The surest evidence of our love to Christ
is obedience to the laws of Christ. Such is the love of a subject to his
sovereign, a dutiful, respectful, obediential love, a conformity to his
will, and satisfaction in his wisdom.
2. What returns he will make to them for their love; rich returns; there
is no love lost upon Christ. (1.) They shall have the Father's love: He
that loveth me shall be loved of my Father. We could not love God if he
did not first, out of his good-will to us, give us his grace to love him;
but there is a love of complacency promised to those that do love God,
Prov. viii. 17. He loves them, and lets them know that he loves them, smiles
upon them, and embraces them. God so loves the Son as to love all those
that love him. (2.) They shall have Christ's love: And I will love him,
as God-man, as Mediator. God will love him as a Father, and I will love
him as a brother, an elder brother. The Creator will love him, and be the
felicity of his being; the Redeemer will love him, and be the protector
of his well-being. In the nature of God, nothing shines more brightly than
this, that God is love. And in the undertaking of Christ nothing appears
more glorious than this, that he loved us. Now both these loves are the
crown and comfort, the grace and glory, which shall be to all those that
love the Lord Jesus Christ in sincerity. Christ was now leaving his disciples,
but promises to continue his love to them; for he not only retains a kindness
for believers, though absent, but is doing them kindness while absent,
for he bears them on his heart, and ever lives interceding for them. (3.)
They shall have the comfort of that love: I will manifest myself to him.
Some understand it of Christ's showing himself alive to his disciples after
his resurrection; but, being promised to all that love him and keep his
commandments, it must be construed so as to extend to them. There is a
spiritual manifestation of Christ and his love made to all believers. When
he enlightens their minds to know his love, and the dimensions of it (Eph.
iii. 18, 19), enlivens their graces, and draws them into exercise, and
thus enlarges their comforts in himself--when he clears up the evidences
of their interest in him, and gives them tokens of his love, experience
of his tenderness, and earnests of his kingdom and glory,--then he manifests
himself to them; and Christ is manifested to none but those to whom he
is pleased to manifest himself.
3. What occurred upon Christ's making this promise.
(1.) One of the disciples expresses his wonder and surprise at it, v.
22. Observe, [1.] Who it was that said this--Judas, not Iscariot. Judah,
or Judas, was a famous name; the most famous tribe in Israel was that of
Judah; two of Christ's disciples were of that name: one of them was the
traitor, the other was the brother of James (Luke vi. 16), one of those
that were akin to Christ, Matt. xiii. 55. He is called Lebbeus and Thaddeus,
was the penman of the last of the epistles, which in our translation, for
distinction's sake, we call the epistle of Jude. This was he that spoke
here. Observe, First, There was a very good man, and a very bad man, called
by the same name; for names commend us not to God, nor do they make men
worse. Judas the apostle was never the worse, nor Judas the apostate ever
the better, for being namesakes. But, Secondly, The evangelist carefully
distinguishes between them; when he speaks of this pious Judas, he adds,
not Iscariot. Take heed of mistaking; let us not confound the precious
and the vile. [2.] What he said--Lord how is it? which intimates either,
First, the weakness of his understanding. So some take it. He expected
the temporal kingdom of the Messiah, that it should appear in external
pomp and power, such as all the world would wonder after. "How, then,"
thinks he, "should it be confined to us only?" ti gegonen--"what is the
matter now, that thou wilt not show thyself openly as is expected, that
the Gentiles may come to thy light, and kings to the brightness of thy
rising?" Note, We create difficulties to ourselves by mistaking the nature
of Christ's kingdom, as if it were of this world. Or, Secondly, as expressing
the strength of his affections, and the humble and thankful sense he had
of Christ's distinguishing favours to them: Lord, how is it? He is amazed
at the condescensions of divine grace, as David, 2 Sam. vii. 18. What is
there in us to deserve so great a favour? Note, 1. Christ's manifesting
himself to his disciples is done in a distinguishing way-to them, and not
to the world that sits in darkness; to the base, and not to the mighty
and noble; to babes, and not to the wise and prudent. Distinguishing favours
are very obliging; considering who are passed by, and who are pitched upon.
2. It is justly marvellous in our eyes; for it is unaccountable, and must
be resolved into free and sovereign grace. Even so, Father, because it
seemed good unto thee.
(2.) Christ, in answer hereto, explains and confirms what he had said,
v. 23, 24. He overlooks what infirmity there was in what Judas spoke, and
goes on with his comforts.
[1.] He further explains the condition of the promise, which was loving
him, and keeping his commandments. And, as to this, he shows what an inseparable
connection there is between love and obedience; love is the root, obedience
is the fruit. First, Where a sincere love to Christ is in the heart, there
will be obedience: "If a man love me indeed, that love will be such a commanding
constraining principle in him, that, no question, he will keep my words."
Where there is true love to Christ there is a value for his favour, a veneration
for his authority, and an entire surrender of the whole man to his direction
and government. Where love is, duty follows of course, is easy and natural,
and flows from a principle of gratitude. Secondly, On the other hand, where
there is no true love to Christ there will be no care to obey him: He that
loveth me not keepeth not my sayings, v. 24. This comes in here as a discovery
of those that do not love Christ; whatever they pretend, certainly those
do not love him that believe not his truths, and obey not his laws, to
whom Christ's sayings are but as idle tales, which he heeds not, or hard
sayings, which he likes not. It is also a reason why Christ will not manifest
himself to the world that doth not love him, because they put this affront
upon him, not to keep his sayings; why should Christ be familiar with those
that will be strange to him?
[2.] He further explains the promise (v. 23): If a man thus love me,
I will manifest myself to him. First, My Father will love him; this he
had said before (v. 21), and here repeats it for the confirming of our
faith; because it is hard to imagine that the great god should make those
the objects of his love that had made themselves vessels of his wrath.
Jude wondered that Christ should manifest himself to them; but this answers
it, "If my Father love you, why should not I be free with you?" Secondly,
We will come unto him, and make our abode with him. This explains the meaning
of Christ's manifesting himself to him, and magnifies the favour. 1. Not
only,I will, but, We will, I and the Father, who, in this, are one. See
v. 9. The light and love of God are communicated to man in the light and
love of the Redeemer, so that wherever Christ is formed the image of God
is stamped. 2. Not only, "I will show myself to him at a distance," but,
"We will come to him, to be near him, to be with him," such are the powerful
influences of divine graces and comforts upon the souls of those that love
Christ in sincerity. 3. Not only, "I will give him a transient view of
me, or make him a short and running visit," but, We will take up our abode
with him which denotes complacency in him and constancy to him. God will
not only love obedient believers, but he will take a pleasure in loving
them, will rest in love to them, Zeph. iii. 17. He will be with them as
at his home.
[3.] He gives a good reason both to bind us to observe the condition
and encourage us to depend upon the promise. The word which you hear is
not mine, but his that sent me, v. 24. To this purport he had often spoken
(ch. vii. 16; viii. 28; xii. 44), and here it comes in very pertinently.
First, the stress of duty is laid upon the precept of Christ as our rule,
and justly, for that word of Christ which we are to keep is the Father's
word, and his will the Father's will. Secondly, The stress of our comfort
is laid upon the promise of Christ. But forasmuch as, in dependence upon
that promise, we must deny ourselves, and take up our cross, and quit all,
it concerns us to enquire whether the security be sufficient for us to
venture our all upon; and this satisfies us that it is, that the promise
is not Christ's bare word, but the Father's which sent him, which therefore
we may rely upon.
Christ's Consolatory Discourse.
25 These things have I spoken unto you, being yet present with you.
26 But the Comforter, which is the Holy Ghost, whom the Father will send
in my name, he shall teach you all things, and bring all things to your
remembrance, whatsoever I have said unto you. 27 Peace I leave with you,
my peace I give unto you: not as the world giveth, give I unto you. Let
not your heart be troubled, neither let it be afraid.
Two things Christ here comforts his disciples with:--
I. That they should be under the tuition of his Spirit, v. 25, 26, where
we may observe,
1. The reflection Christ would have them make upon the instructions
he had given them: These things have I spoken unto you (referring to all
the good lessons he had taught them, since they entered themselves into
his school), being yet present with you. This intimates, (1.) That what
he had said he did not retract nor unsay, but ratify it, or stand to it.
What he had spoken he had spoken, and would abide by it. (2.) That he had
improved the opportunity of his bodily presence with them to the utmost:
"As long as I have been yet present with them, you know I have lost no
time." Note, When our teachers are about to be removed from us we should
call to mind what they have spoken, being yet present with us.
2. The encouragement given them to expect another teacher, and that
Christ would find out a way of speaking to them after his departure from
them, v. 26. He had told them before that the Father would give them this
other comforter (v. 16), and here he returns to speak of it again; for
as the promise of the Messiah had been, so the promise of the Spirit now
was, the consolation of Israel. Two things he here tells them further concerning
the sending of the Holy Ghost:--
(1.) On whose account he should be sent: "The Father will send him in
my name; that is, for my sake, at my special instance and request:" or,
"as my agent and representative." He came in his Father's name, as his
ambassador: the Spirit comes in his name, as resident in his absence, to
carry on his undertaking, and to ripen things for his second coming. Hence
he is called the Spirit of Christ, for he pleads his cause, and does his
work.
(2.) On what errand he should be sent; two things he shall do:-- [1.]
He shall teach you all things, as a Spirit of wisdom and revelation Christ
was a teacher to his disciples; if he leave them now that they have made
so little proficiency, what will become of them? Why, the Spirit shall
teach them, shall be their standing tutor. He shall teach them all things
necessary for them either to learn themselves, or to teach others. For
those that would teach the things of God must first themselves be taught
of God; this is the Spirit's work. See Isa. lix. 21. [2.] He shall bring
all things to your remembrance whatsoever I have said unto you. Many a
good lesson Christ had taught them, which they had forgotten, and which
would be to seek when they had occasion for it. Many things they did not
retain the remembrance of, because they did not rightly understand the
meaning of them. The Spirit shall not teach them a new gospel, but bring
to their minds that which they had been taught, by leading them into the
understanding of it. The apostles were all of them to preach, and some
of them to write, the things that Jesus did and taught, to transmit them
to distant nations and future ages; now, if they had been left to themselves
herein, some needful things might have been forgotten, others misrepresented,
through the treachery of their memories; therefore the Spirit is promised
to enable them truly to relate and record what Christ said unto them. And
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.
II. That they should be under the influence of his peace (v. 27): Peace
I leave with you. When Christ was about to leave the world he made his
will. His soul he committed to his Father; his body he bequeathed to Joseph,
to be decently interred; his clothes fell to the soldiers; his mother he
left to the care of John: but what should he leave to his poor disciples,
that had left all for him? Silver and gold he had none; but he left them
that which was infinitely better, his peace. "I leave you, but I leave
my peace with you. I not only give you a title to it, but put you in possession
of it." He did not part in anger, but in love; for this was his farewell,
Peace I leave with you, as a dying father leaves portions to his children;
and this is a worthy portion. Observe,
1. The legacy that is here bequeathed Peace, my peace. Peace is put
for all good, and Christ has left us all needful good, all that is really
and truly good, as all the purchased promised good. Peace is put for reconciliation
and love; the peace bequeathed is peace with God, peace with one another;
peace in our own bosoms seems to be especially meant; a tranquillity of
mind arising from a sense of our justification before God. It is the counterpart
of our pardons, and the composure of our minds. This Christ calls his peace,
for he is himself our peace, Eph. ii. 14. It is the peace he purchased
for us and preached to us, and on which the angels congratulated men at
his birth, Luke ii. 14.
2. To whom this legacy is bequeathed: "To you, my disciples and followers,
that will be exposed to trouble, and have need of peace; to you that are
the sons of peace, and are qualified to receive it." This legacy was left
to them as the representatives of the church, to them and their successors,
to them and all true Christians in all ages.
3. In what manner it is left: Not as the world giveth, give I unto you.
That is, (1.) "I do not compliment you with Peace be unto you; no, it is
not a mere formality, but a real blessing." (2.) "The peace I give is of
such a nature that the smiles of the world cannot give it, nor the frowns
of the world take it away." Or, (3.) "The gifts I give to you are not such
as this world gives to its children and votaries, to whom it is kind."
The world's gifts concern only the body and time; Christ's gifts enrich
the soul for eternity: the world gives lying vanities, and that which will
cheat us; Christ gives substantial blessings, which will never fail us:
the world gives and takes; Christ gives a good part that shall never be
taken away. (4.) The peace which Christ gives is infinitely more valuable
than that which the world gives. The world's peace begins in ignorance,
consists with sin, and ends in endless troubles; Christ's peace begins
in grace, consists with no allowed sin, and ends at length in everlasting
peace. As is the difference between a killing lethargy and a reviving refreshing
sleep, such is the difference between Christ's peace and the world's.
4. What use they should make of it: Let not your heart be troubled,
for any evils past or present, neither let it be afraid of any evil to
come. Note, Those that are interested in the covenant of grace, and entitled
to the peace which Christ gives, ought not to yield to overwhelming griefs
and fears. This comes in here as the conclusion of the whole matter; he
had said (v. 1), Let not your heart be troubled, and here he repeats it
as that for which he had now given sufficient reason.
Christ's Consolatory Discourse.
28 Ye have heard how I said unto you, I go away, and come again unto
you. If ye loved me, ye would rejoice, because I said, I go unto the Father:
for my Father is greater than I. 29 And now I have told you before it come
to pass, that, when it is come to pass, ye might believe. 30 Hereafter
I will not talk much with you: for the prince of this world cometh, and
hath nothing in me. 31 But that the world may know that I love the Father;
and as the Father gave me commandment, even so I do. Arise, let us go hence.
Christ here gives his disciples another reason why their hearts should
not be troubled for his going away; and that is, because his heart was
not. And here he tells them what it was that enabled him to endure the
cross and despise the shame, that they might look unto him, and run with
patience. He comforted himself,
I. That, though he went away, he should come again: "You have heard
how I have said, and now I say it again, I go away, and come again." Note,
What we have heard of the doctrine of Christ, especially concerning his
second coming, we have need to be told again and again. When we are under
the power of any transport of passion, grief, or fear, or care, we forget
that Christ will come again. See Phil. iv. 5. Christ encouraged himself
with this, in his sufferings and death, that he should come again, and
the same should comfort us in our departure at death; we go away to come
again; the leave we take of our friends at that parting is only a good
night, not a final farewell. See 1 Thess. iv. 13, 14.
II. That he went to his Father: "If you loved me, as by your sorrow
you say you do, you would rejoice instead of mourning, because, though
I leave you, yet I said, I go unto the Father, not only mine, but yours,
which will be my advancement and your advantage; for my Father is greater
than I." Observe here, 1. It is matter of joy to Christ's disciples that
he is gone to the Father, to take possession for orphans, and make intercession
for transgressors. His departure had a bright side as well as a dark side.
Therefore he sent this message after his resurrection (ch. xx. 17), I ascend
to my Father and your Father, as most comfortable. 2. The reason of this
is, because the Father is greater than he, which, if it be a proper proof
of that for which it is alleged (as no doubt it is), must be understood
thus, that his state with his Father would be much more excellent and glorious
than his present state; his returning to his Father (so Dr. Hammond) would
be the advancing of him to a much higher condition than that which he was
now in. Or thus, His going to the Father himself, and bringing all his
followers to him there, was the ultimate end of his undertaking, and therefore
greater than the means. Thus Christ raises the thoughts and expectations
of his disciples to something greater than that in which now they thought
all their happiness bound up. The kingdom of the Father, wherein he shall
be all in all, will be greater than the mediatorial kingdom. 3. The disciples
of Christ should show that they love him by their rejoicing in the glories
of his exaltation, rather than by lamenting the sorrows of his humiliation,
and rejoicing that he is gone to his Father, where he would be, and where
we shall be shortly with him. Many that love Christ, let their love run
out in a wrong channel; they think if they love him they must be continually
in pain because of him; whereas those that love him should dwell at ease
in him, should rejoice in Christ Jesus.
III. That his going away, compared with the prophecies which went before
of it, would be a means of confirming the faith of his disciples (v. 29):
"I have told you before it come to pass that I must die and rise again,
and ascend to the Father, and send the Comforter, that, when it is come
to pass, you might believe." See this reason, ch. xiii. 19; xvi. 4. Christ
told his disciples of his death, though he knew it would both puzzle them
and grieve them, because it would afterwards redound to the confirmation
of their faith in two things:-- 1. That he who foretold these things had
a divine prescience, and knew beforehand what day would bring forth. When
St. Paul was going to Jerusalem, he knew not the things that did abide
him there, but Christ did. 2. That the things foretold were according to
the divine purpose and designation, not sudden resolves, but the counterparts
of an eternal counsel. Let them therefore not be troubled at that which
would be for the confirmation of their faith, and so would redound to their
real benefit; for the trial of our faith is very precious, though it cost
us present heaviness, through manifold temptations, 1 Pet. i. 6.
IV. That he was sure of a victory over Satan, with whom he knew he was
to have a struggle in his departure (v. 30): "Henceforth I will not talk
much with you, having not much to say, but what may be adjourned to the
pouring out of the Spirit." He had a great deal of good talk with them
after this (ch. xv. and xvi.), but, in comparison with what he had said,
it was not much. His time was now short, and he therefore spoke largely
to them now, because the opportunity would soon be over. Note, We should
always endeavour to talk to the purpose, because perhaps we may not have
time to talk much. We know not how soon our breath may be stopped, and
therefore should be always breathing something that is good. When we come
to be sick and die, perhaps we may not be capable of talking much to those
about us; and therefore what good counsel we have to give them, let us
give it while we are in health. One reason why he would not talk much with
them was because he had now other work to apply himself to: The prince
of this world comes. He called the devil the prince of this world, ch.
xii. 31. The disciples dreamed of their Master being the prince of this
world, and they worldly princes under him. But Christ tells them that the
prince of this world was his enemy, and so were the princes of this world,
that were actuated and ruled by him, 1 Cor. ii. 8. But he has nothing in
me. Observe here, 1. The prospect Christ had of an approaching conflict,
not only with men, but with the powers of darkness. The devil had set upon
him with his temptations (Matt. iv.), had offered him the kingdoms of this
world, if he would hold them as tributary to him, with an eye to which
Christ calls him, in disdain, the prince of this world. Then the devil
departed from him for a season; "But now," says Christ, "I see him rallying
again, preparing to make a furious onset, and so to gain by terrors that
which he could not gain by allurements;" to frighten from his undertaking,
when he could not entice from it. Note, The foresight of a temptation gives
us great advantage in our resistance of it; for, being fore-warned, we
should be fore-armed. While we are here, we may see Satan continually coming
against us, and ought therefore to be always upon our guard. 2. The assurance
he had of good success in the conflict: He hath nothing in me, ouk echei
ouden--He hath nothing at all. (1.) There was no guilt in Christ to give
authority to the prince of this world in his terrors. The devil is said
to have the power of death (Heb. ii. 14); the Jews called him the angel
of death, as an executioner. Now Christ having done no evil, Satan had
no legal power against him, and therefore, though he prevailed to crucify
him, he could not prevail to terrify him; though he hurried him to death,
yet not to despair. When Satan comes to disquiet us, he has something in
us to perplex us with, for we have all sinned; but, when he would disturb
Christ, he found no occasion against him. (2.) There was no corruption
in Christ, to give advantage to the prince of this world in his temptations.
He could not crush his undertaking by drawing him to sin, because there
was nothing sinful in him, nothing irregular for his temptations to fasten
upon, no tinder for him to strike fire into; such was the spotless purity
of his nature that he was above the possibility of sinning. The more Satan's
interest in us is crushed and decays, the more comfortably may we expect
sufferings and death.
V. That his departure was in compliance with, and obedience to, his
Father. Satan could not force his life from him, and yet he would die:
that the world may know that I love the Father, v. 31. We may take this,
1. As confirming what he had often said, that his undertaking, as Mediator,
was a demonstration to the world, (1.) Of his compliance with the Father;
hereby it appeared that he loved the Father. As it was an evidence of his
love to man that he died for his salvation, so it was of his love to God
that he died for his glory and the accomplishing of his purposes. Let the
world know that between the Father and the Son there is not love lost.
As the Father loved the Son, and gave all things into his hands; so the
Son loved the Father, and gave his spirit into his hand. (2.) Of his obedience
to his Father: "As the Father gave me commandment, even so I did--did the
thing commanded me in the manner commanded." Note, The best evidence of
our love to the Father is our doing as he hath given us commandment. As
Christ loved the Father, and obeyed him, even to the death, so we must
love Christ, and obey him. Christ's eye to the Father's commandment, obliging
him to suffer and die, bore him up with cheerfulness, and overcame the
reluctancies of nature; this took off the offence of the cross, that what
he did was by order from the Father. The command of God is sufficient to
bear us out in that which is most disputed by others, and therefore should
be sufficient to bear us up in that which is most difficult to ourselves:
This is the will of him that made me, that sent me.
2. As concluding what he had now said; having brought it to this, here
he leaves it: that the world may know that I love the Father. You shall
see how cheerfully I can meet the appointed cross: "Arise, let us go hence
to the garden;" so some; or, to Jerusalem. When we talk of troubles at
a distance, it is easy to say, Lord, I will follow thee whithersoever thou
goest; but when it comes to the pinch, when an unavoidable cross lies in
the way of duty, then to say, "Arise, let us go to meet it," instead of
going out of our way to miss it, this lets the world know that we love
the Father. If this discourse was at the close of the passover-supper,
it should seem that at these words he arose from the table, and retired
into the drawing-room, where he might the more freely carry on the discourse
with his disciples in the following chapters, and pray with them. Dr. Goodwin's
remark upon this is, that Christ mentioning the great motive of his sufferings,
his Father's commandment, was in all haste to go forth to suffer and die,
was afraid of slipping the time of Judas's meeting him: Arise, says he,
let us go hence but he looks upon the glass, as it were, sees it not quite
out, and therefore sits down again, and preaches another sermon. Now, (1.)
In these words he gives his disciples an encouragement to follow him. He
does not say, I must go; but, Let us go. He calls them out to no hardships
but what he himself goes before them in as their leader. They had promised
they would not desert him: "Come," says he, "let us go then; let us see
how you will make the words good." (2.) He gives them an example, teaching
them at all times, especially in suffering times, to sit loose to all things
here below, and often to think and speak of leaving them. Though we sit
easy, and in the midst of the delights of an agreeable conversation, yet
we must not think of being here always: Arise, let us go hence. If it was
at the close of the paschal and eucharistical supper, it teaches us that
the solemnities of our communion with God are not to be constant in this
world. When we sit down under Christ's shadow with delight, and say, It
is good to be here; yet we must think of rising and going hence; going
down from the mount.
