{"commentaries":[{"work_id":"chrysostom","author":"John Chrysostom","short_name":"Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"title":"Homilies on the Gospel of St. John","edition_short":"The Oxford Translation","author_url":"/commentators/chrysostom/","divisions":["Homily","Section"],"work_url":"/works/chrysostom/","entries":[{"id":"chrysostom.JHN.14.1.1","start":1,"end":1,"heading":"Homily LXXIII. John xiii. 36","excerpt":"Chap. xiv. ver. 1. “Let not your heart be troubled.”\n\nThis He saith, because it was probable that when they heard they would be troubled. For if the leader of their band, one so entirely fervent, was told that before the cock crew he should thrice deny his Master, it was likely that they would expect to have to undergo some great reverse, sufficient to bend even souls of adamant. Since then it was probable that they considering these things would be astounded, see how He comforteth them, saying, “Let not your heart be troubled.” By this first word showing the power of His Godhead, because, what they had in their hearts He knew and brought to light.\n\n“Ye believe in God, believe also in Me.” That is, “All dangers shall pass you by, for faith in Me and in My Father is more powerful than the things which come upon you, and will permit no evil thing to prevail against you.” Then He addeth,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxv.html","locus":"73.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/73/#iv.lxxv-p22"},{"id":"chrysostom.JHN.14.2.1","start":2,"end":2,"heading":"Homily LXXIII. John xiii. 36","excerpt":"Ver. 2. “In My Father’s house are many mansions.”\n\nAs He comforteth Peter when bewildered by saying, “but thou shalt follow afterwards,” so also He gives this glimpse of hope to the others. For lest they should think that the promise was given to him alone, He saith, “In My Father’s house are many mansions.”\n\n“If it were not so I would have said to you, I go to prepare a place for you.”\n\nThat is, “The same place which receiveth Peter shall receive you.” For a great abundance of dwellings is there, and it may not be said that they need preparation. When He said, “Ye cannot follow Me now,” that they might not deem that they were finally cut off, He added,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxv.html","locus":"73.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/73/#iv.lxxv-p25"},{"id":"chrysostom.JHN.14.3-4.1","start":3,"end":4,"heading":"Homily LXXIII. John xiii. 36","excerpt":"Ver. 3. “That where I am, there ye may be also.” “So earnest have I been concerning this matter, that I should already have been given up to it, had not preparation been made long ago for you.” Showing them that they ought to be very bold and confident. Then that He may not seem to speak as though enticing them, but that they may believe the thing to be so, He addeth,\n\n[2.] Ver. 4. “And whither I go ye know, and the way ye know.”\n\nSeest thou that He giveth them proof that these things were not said without a meaning? And He used these words, because He knew in Himself that their souls now desired to learn this. For Peter said what he said, not in order to learn, but that he might follow. But when Peter had been rebuked, and Christ had declared that to be possible which for the time seemed impossible, and when the apparent impossibility led him to desire to know the matter exactly, therefore He saith to the others, “And the way ye know.” For as when He hath said, “Thou shalt deny Me,” before any one spake a word, searching into their hearts, He said, “Be not troubled,” so here also by saying “Ye know,” He disclosed the desire which was in their heart, and Himself giveth them an excuse for questioning. Now the, “Whither goest Thou?” Peter used from a very loving affection, Thomas from cowardice.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxv.html","locus":"73.1","cites":[{"at":377,"text":"Ver. 4","label":"John 14:4","href":"/jhn/14/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/73/#iv.lxxv-p31"},{"id":"chrysostom.JHN.14.5.1","start":5,"end":5,"heading":"Homily LXXIII. John xiii. 36","excerpt":"Ver. 5. “Lord, we know not whither Thou goest.”\n\n“The place,” he saith, “we know not, and how shall we know the way leading thither?” And observe with what submissiveness he speaks; he saith not, “tell us the place,” but, “we know not whither Thou goest”; for all had long yearned to hear this. If the Jews questioned among themselves when they heard (of His departure), although desirous to be rid of Him, much more would those desire to learn, who wished never to be separated from Him. They feared therefore to ask Him, but yet they asked Him, from their great love and anxiety. What then saith Christ?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxv.html","locus":"73.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 14:5–6","href":"/jhn/14/#v5-catena"}],"inFull":"/works/chrysostom/73/#iv.lxxv-p39"},{"id":"chrysostom.JHN.14.6.1","start":6,"end":6,"heading":"Homily LXXIII. John xiii. 36","excerpt":"Ver. 6. “I am the Way, and the Truth, and the Life; no man cometh unto the Father, but by Me.”\n\n“Why then, when He was asked by Peter, ‘Whither goest Thou,’ did He not say directly, ‘I go to the Father, but ye cannot come now’? Why did He put in a circuit of so many words, placing together questions and answers? With good reason He told not this to the Jews; but why not to these?” He had indeed said both to these and to the Jews, that He came forth from God, and was going to God, now He saith the same thing more clearly than before. Besides, to the Jews He spake not so clearly; for had He said, “Ye cannot come to the Father but by Me,” they would straightway have deemed the matter mere boasting; but now by concealing this, He threw them into perplexity. “But why,” saith some one, “did He speak thus both to the disciples and to Peter?” He knew his great forwardness, and that he would by reason of this the more press on and trouble Him; in order therefore to lead him away, He hideth the matter. Having then succeeded in what He wished by the obscurity and by veiling His speech, He again discloseth the matter. After saying, “Where I am, no man can come,” He addeth, “In My Father’s house are many mansions”; and again, “No man cometh to the Father but by Me.” This He would not tell them at first, in order not to throw them into greater despondency, but, now that He hath soothed them, He telleth them. For by Peter’s rebuke He cast out much of their despondency; and dreading lest they should be addressed in the same way, they were the more restrained. “I am the Way.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxv.html","locus":"73.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/73/#iv.lxxv-p43"},{"id":"chrysostom.JHN.14.7.1","start":7,"end":7,"heading":"Homily LXXIII. John xiii. 36","excerpt":"Ver. 7. “If ye had known Me, ye should have known My Father also; and from henceforth ye know Him, and have seen Him”?\n\nHe doth not contradict Himself; they knew Him indeed, but not so as they ought. God they knew, but the Father not yet. For afterwards, the Spirit having come upon them wrought in them all knowledge. What He saith is of this kind. “Had ye known My Essence and My Dignity, ye would have known that of the Father also; and henceforth ye shall know Him, and have seen Him,” (the one belonging to the future, the other to the present,) that is, “by Me.” By “sight,” He meaneth knowledge by intellectual perception. For those who are seen we may see and not know; but those who are known we cannot know and not know. Wherefore He saith, “and ye have seen Him”; just as it saith, “was seen also of Angels.” ( 1 Tim. iii. 16.) Yet the very Essence was not seen; yet it saith that He “was seen,” that is, as far as it was possible for them to see. These words are used, that thou mayest learn that the man who hath seen Him knoweth Him who begat Him. But they beheld Him not in His unveiled Essence, but clothed with flesh. He is wont elsewhere to put “sight” for “knowledge”; as when He saith, “Blessed are the pure in heart, for they shall see God.” ( Matt. v. 8.) By “pure,” He meaneth not those who are free from fornication only, but from all sins. For every sin brings filth upon the soul.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxv.html","locus":"73.2","cites":[{"at":822,"text":"1 Tim. iii. 16","label":"1 Timothy 3:16","href":"/1ti/3/#v16","status":"detected"},{"at":1265,"text":"Matt. v. 8","label":"Matthew 5:8","href":"/mat/5/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/73/#iv.lxxv-p50"},{"id":"chrysostom.JHN.14.8-9.1","start":8,"end":9,"heading":"Homily LXXIV. John xiv. 8, 9","excerpt":"... For when Philip said to Christ, “Show us the Father,” He replied, “Have I been so long time with you, and hast thou not known Me, Philip?” And yet there are some Who even after these words separate the Father from the Son. What proximity dost thou require closer than this? Indeed from this very saying some have fallen into the malady of Sabellius. But let us, leaving both these and those as involved in directly opposite error, consider the exact meaning of the words. “Have I been so long time with you, and hast thou not known Me, Philip?” He saith. What then? replieth Philip, “Art thou the Father after whom I enquire?” “No,” He saith. On this account He said not, “hast thou not known Him,” but, “hast thou not known Me,” declaring nothing else but this, that the Son is no other than what the Father is, yet continuing to be a Son. But how came Philip to ask this question? Christ had said, “If ye had known Me, ye should have known My Father also” ( c. xiv. 7 ), and He had often said the same to the Jews. Since then Peter and the Jews had often asked Him, “Who is the Father?” since Thomas had asked Him, and no one had learnt anything clear, but His words were still not understood; Philip, in order that He might not seem to be importunate and to trouble Him by asking in his turn after the Jews, “Show us the Father,” added, “and it sufficeth us,” “we seek no more.” Yet Christ had said, “If ye had known Me, ye should have known My Father also,” and by Himself He declared the Father. But Philip reversed the order, and said, “Show us the Father,” as though knowing Christ exactly. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxvi.html","locus":"74.1","cites":[{"at":964,"text":"c. xiv. 7","label":"John 14:7","href":"/jhn/14/#v7","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 14:9–10","href":"/jhn/14/#v9-catena"}],"inFull":"/works/chrysostom/74/#iv.lxxvi-p5"},{"id":"chrysostom.JHN.14.10.1","start":10,"end":10,"heading":"Homily LXXIV. John xiv. 8, 9","excerpt":"Ver. 10. “Believest thou not that I am in the Father?”\n\nThat is, “I am seen in that Essence.”\n\n“The words that I speak, I speak not of Myself,”\n\nSeest thou the exceeding nearness, and the proof of the one Essence?\n\n“The Father that dwelleth in Me, He doeth the works.”\n\nHow, beginning with words, doth He come to works? for that which naturally followed was, that He should say, “the Father speaketh the words.” But He putteth two things here, both concerning doctrine and miracles. Or it may have been because the words also were works. How then doeth He them? In another place He saith, “If I do not the works of My Father, believe Me not.” ( c. x. 37.) How then saith He here that the Father doeth them? To show this same thing, that there is no interval between the Father and the Son. What He saith is this: “The Father would not act in one way, and I in another.” Indeed in another place both He and the Father work; “My Father worketh hitherto, and I work” ( c. v. 17 ); showing in the first passage the unvaryingness of the works, in the second the identity. And if the obvious meaning of the words denotes humility, marvel not; for after having first said, “Believest thou not?” He then spake thus, showing that He so modeled His words to bring him to the faith; for He walked in their hearts.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxvi.html","locus":"74.2","cites":[{"at":645,"text":"c. x. 37","label":"John 10:37","href":"/jhn/10/#v37","status":"detected"},{"at":966,"text":"c. v. 17","label":"John 5:17","href":"/jhn/5/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/74/#iv.lxxvi-p10"},{"id":"chrysostom.JHN.14.11.1","start":11,"end":11,"heading":"Homily LXXIV. John xiv. 8, 9","excerpt":"Ver. 11. “Believe that I am in the Father and the Father in Me.”\n\n“Ye ought not, when ye hear of ‘Father’ and ‘Son,’ to seek anything else to the establishing of the relationship as to Essence, but if this is not sufficient to prove to you the Condignity and Consubstantiality, ye may learn it even from the works.” Had the, “he that hath seen Me, hath seen My Father,” been used with respect to works, He would not afterwards have said,\n\n“Or else believe Me for the very works’ sake.” And then to show that He is not only able to do these things, but also other much greater than these, He putteth them with excess. For He saith not, “I can do greater things than these,” but, what was much more wonderful, “I can give to others also to do greater things than these.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxvi.html","locus":"74.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/74/#iv.lxxvi-p19"},{"id":"chrysostom.JHN.14.12-13.1","start":12,"end":13,"heading":"Homily LXXIV. John xiv. 8, 9","excerpt":"Ver. 12. “Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do, because I go to the Father.”\n\nThat is, “it now remaineth for you to work miracles, for I go away.” Then when He had accomplished what His argument intended, He saith,\n\nVer. 13. “Whatsoever ye shall ask in My Name, that will I do, that the Father may be glorified in Me.”\n\nSeest thou again that it is He who doeth it? “I,” saith He, “will do it”; not, “I will ask of the Father,” but, “that the Father may be glorified in Me.” In another place He said, “God shall glorify Him in Himself” ( c. xiii. 32 ), but here, “He shall glorify the Father”; for when the Son shall appear with great power, He who begat shall be glorified. But what is, “in My Name”? That which the Apostles said, “In the Name of Jesus Christ, arise and walk.” ( Acts iii. 6.) For all the miracles which they did He wrought in them, and “the hand of the Lord was with them.” ( Acts xi. 21.)","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxvi.html","locus":"74.2","cites":[{"at":315,"text":"Ver. 13","label":"John 14:13","href":"/jhn/14/#v13","status":"detected"},{"at":636,"text":"c. xiii. 32","label":"John 13:32","href":"/jhn/13/#v32","status":"detected"},{"at":879,"text":"Acts iii. 6","label":"Acts 3:6","href":"/act/3/#v6","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 14:12–13","href":"/jhn/14/#v12-catena"}],"inFull":"/works/chrysostom/74/#iv.lxxvi-p24"},{"id":"chrysostom.JHN.14.14.1","start":14,"end":14,"heading":"Homily LXXIV. John xiv. 8, 9","excerpt":"Ver. 14. “I will do it,” He saith.\n\nSeest thou His authority? The things done by means of others Himself doeth; hath He no power for the things done by Himself, except as being wrought in by the Father? And who could say this? But why doth He put it second? To confirm His own words, and to show that the former sayings were of condescension. But the, “I go to the Father,” is this: “I shall not perish, but remain in My own proper Dignity, and Am in Heaven.” All this He said, comforting them. For since it was likely that they, not yet understanding His discourses concerning the Resurrection, would imagine something dismal, He in other discourses promiseth that He will give them such things, soothing them in every way, and showing that He abideth continually; and not only abideth, but that He will even show forth greater power.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxvi.html","locus":"74.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 14:12–13","href":"/jhn/14/#v12-catena"}],"inFull":"/works/chrysostom/74/#iv.lxxvi-p28"},{"id":"chrysostom.JHN.14.15-17.1","start":15,"end":17,"heading":"Homily LXXV. John xiv. 15–17","excerpt":"[1.] We need everywhere works and actions, not a mere show of words. For to say and to promise is easy for any one, but to act is not equally easy. Why have I made these remarks? Because there are many at this time who say that they fear and love God, but in their works show the contrary; but God requireth that love which is shown by works. Wherefore He said to the disciples, “If ye love Me, keep My commandments.” For after He had told them, “Whatsoever ye shall ask, I will do it,” that they might not deem the mere “asking” to be availing, He added, “If ye love Me,” “then,” He saith, “I will do it.” And since it was likely that they would be troubled when they heard that, “I go to the Father,” He telleth them “to be troubled now is not to love, to love is to obey My words. I have given you a commandment that ye love one another, that ye do so to each other as I have done to you; this is love, to obey these My words, and to yield to Him who is the object of your love.”\n\n“And I will ask the Father, and He shall give you another Comforter.” Again His speech is one of condescension. For since it was probable, that they not yet knowing Him would eagerly seek His society, His discourse, His presence in the flesh, and would admit of no consolation when He was absent, what saith He? “I will ask the Father, and He shall give you another Comforter,” that is, “Another like unto Me.” Let those be ashamed who have the disease of Sabellius, who hold not the fitting opinion concerning the Spirit. For the marvel of this discourse is this, that it hath stricken down contradictory heresies with the same blow. For by saying “another,” He showeth the difference of Person, and by “Paraclete,” the connection of Substance. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxvii.html","locus":"75.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/75/#iv.lxxvii-p5"},{"id":"chrysostom.JHN.14.18.1","start":18,"end":18,"heading":"Homily LXXV. John xiv. 15–17","excerpt":"Ver. 18. “I will not leave you orphans, I will come unto you.”\n\n[2.] “Fear not,” He saith, “I said not that I would send you another Comforter, as though I were Myself withdrawing from you for ever; I said not that He remaineth with you, as though I should see you no more. For I also Myself will come to you, I will not leave you orphans.” Because when commencing He said, “Little children,” therefore He saith also here, “I will not leave you orphans.” At first then He told them, “Ye shall come whither I go”; and, “In My Father’s house there are many mansions”; but here, since that time was long, He giveth them the Spirit; and when, not knowing what it could be of which He spoke, they were not sufficiently comforted, “I will not leave you orphans,” He saith; for this they chiefly required. But since the, “I will come to you,” was the saying of one declaring a “presence,” observe how in order that they might not again seek for the same kind of presence as before, He did not clearly tell them this thing, but hinted at it; for having said,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxvii.html","locus":"75.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/75/#iv.lxxvii-p16"},{"id":"chrysostom.JHN.14.19.1","start":19,"end":19,"heading":"Homily LXXV. John xiv. 15–17","excerpt":"Ver. 19. “Yet a little while, and the world seeth Me not”; He added, “but ye see Me.”\n\nAs though He had said, “I come indeed to you, but not in the same way as before, ever being with you day by day.” And lest they should say, “How then saidst Thou to the Jews, Henceforth ye shall not see Me?” He solveth the contradiction by saying, “to you alone”; for such also is the nature of the Spirit.\n\n“Because I live, ye shall live also.”\n\nFor the Cross doth not finally separate us, but only hideth for a little moment; and by “life” He seemeth to me to mean not the present only, but the future also.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxvii.html","locus":"75.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/75/#iv.lxxvii-p18"},{"id":"chrysostom.JHN.14.20.1","start":20,"end":20,"heading":"Homily LXXV. John xiv. 15–17","excerpt":"Ver. 20. “At that day ye shall know that am in the Father, and you in Me, and I in you.”\n\nWith regard to the Father, these words refer to Essence; with regard to the disciples, to agreement of mind and help from God. “And how, tell me, is this reasonable?” saith some one. And how, pray, is the contrary reasonable? For great and altogether boundless is the interval between Christ and the disciples. And if the same words are employed, marvel not; for the Scripture is often wont to use in different senses the same words, when applied to God and to men. Thus we are called “gods,” and “sons of God,” yet the word hath not the same force when applied to us and to God. And the Son is called “Image,” and “Glory”; so are we, but great is the interval between us. Again, “Ye are Christ’s, and Christ is God’s” ( 1 Cor. iii. 23 ), but not in like manner as Christ is God’s are we Christ’s. But what is it that He saith? “When I am arisen,” He saith, “ye shall know that I am not separated from the Father, but have the same power with Him, and that I am with you continually, when facts proclaim the aid which cometh to you from Me, when your enemies are kept down, and you speak boldly, when dangers are removed from your path, when the preaching of the Gospel flourisheth day by day, when all yield and give ground to the word of true religion. “As the Father hath sent Me, so send I you.” ( c. xx. 21.) Seest thou that here also the word hath not the same force? for if we take it as though it had, the Apostles will differ in nothing from Christ. But why saith He, “Then ye shall know”? Because then they saw Him risen and conversing with them, then they learnt the exact faith; for great was the power of the Spirit, which taught them all things.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxvii.html","locus":"75.2","cites":[{"at":811,"text":"1 Cor. iii. 23","label":"1 Corinthians 3:23","href":"/1co/3/#v23","status":"detected"},{"at":1392,"text":"c. xx. 21","label":"John 20:21","href":"/jhn/20/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/75/#iv.lxxvii-p22"},{"id":"chrysostom.JHN.14.21.1","start":21,"end":21,"heading":"Homily LXXV. John xiv. 15–17","excerpt":"[3.] Ver. 21. “He that hath My commandments and keepeth them, he it is that loveth Me.”\n\nIt is not enough merely to have them, we need also an exact keeping of them. But why doth He frequently say the same thing to them? as, “If ye love Me, ye will keep My commandments” ( ver. 15 ); and, “He that hath My commandments and keepeth them”; and, “If any one heareth My word and keepeth it, he it is that loveth Me—he that heareth not My words, loveth Me not.” ( Ver. 24.) I think that He alluded to their despondency; for since He had uttered many wise sayings to them concerning death, saying, “He that hateth his life in this world shall save it unto life eternal” ( c. xii. 25 ); and, “Unless a man take his cross and follow Me, he is not worthy of Me” ( Matt. x. 38 ); and is about to say other things besides, rebuking them, He saith, “Think ye that ye suffer sorrow from love? The not sorrowing would be a sign of love.” And because He wished all along to establish this, as He went on He summed up His discourse in this same point; “If ye loved Me,” He saith, “ye would have rejoiced, because—I go to My Father” ( ver. 28 ), but now ye are in this state through cowardice. To be thus disposed towards death is not for those who remember My commandments; for you ought to be crucified, if you truly loved Me, for My word exhorteth you not to be afraid of those that kill the body. Those that are such both the Father loveth and I. “And I will manifest Myself unto him. Then saith Judas,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxvii.html","locus":"75.3","cites":[{"at":273,"text":"ver. 15","label":"John 14:15","href":"/jhn/14/#v15","status":"detected"},{"at":459,"text":"Ver. 24","label":"John 14:24","href":"/jhn/14/#v24","status":"detected"},{"at":666,"text":"c. xii. 25","label":"John 12:25","href":"/jhn/12/#v25","status":"detected"},{"at":755,"text":"Matt. x. 38","label":"Matthew 10:38","href":"/mat/10/#v38","status":"detected"},{"at":1118,"text":"ver. 28","label":"John 14:28","href":"/jhn/14/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/75/#iv.lxxvii-p25"},{"id":"chrysostom.JHN.14.22-23.1","start":22,"end":23,"heading":"Homily LXXV. John xiv. 15–17","excerpt":"Ver. 22. “How is it that Thou wilt manifest Thyself unto us?”\n\nSeest thou that their soul was close pressed with fear? For he was confounded and troubled, and thought that as we see dead men in a dream, so He also would be seen. In order therefore that they might not imagine this, hear what He saith.\n\nVer. 23. “I and the Father will come unto him, and make Our abode with him.”\n\nAll but saying, “As the Father revealeth Himself, so also do I.” And not in this way only He removed the suspicion, but also by saying, “We will make Our abode with him,” a thing which doth not belong to dreams. But observe, I pray you, the disciple confounded, and not daring to say plainly what he desired to say. For he said not, “Woe to us, that Thou diest, and will come to us as the dead come”; he spake not thus; but, “How is it that Thou wilt show Thyself to us, and not unto the world?” Jesus then saith, that “I accept you, because ye keep My commandments.” In order that they might not, when they should see Him afterwards, deem Him to be an apparition, therefore He saith these things beforehand. And that they might not deem that He would appear to them so as I have said, He telleth them also the reason, “Because ye keep My commandments”; He saith that the Spirit also will appear in like manner. Now if after having companied with Him so long time, they cannot yet endure that Essence, or rather cannot even imagine It, what would have been their case had He appeared thus to them at the first? on this account also He ate with them, that the action might not seem to be an illusion. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxvii.html","locus":"75.3","cites":[{"at":303,"text":"Ver. 23","label":"John 14:23","href":"/jhn/14/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/75/#iv.lxxvii-p31"},{"id":"chrysostom.JHN.14.24.1","start":24,"end":24,"heading":"Homily LXXV. John xiv. 15–17","excerpt":"Ver. 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.”\n\n“So that he that heareth not these sayings not only doth not love Me, but neither doth he love the Father.” For if this is the sure proof of love, the hearing the commandments, and these are of the Father, he that heareth them loveth not the Son only, but the Father also. “And how is the word ‘thine’ and ‘not thine’?” This means, “I speak not without the Father, nor say anything of Myself contrary to what seemeth good to Him.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxvii.html","locus":"75.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/75/#iv.lxxvii-p40"},{"id":"chrysostom.JHN.14.25-26.1","start":25,"end":26,"heading":"Homily LXXV. John xiv. 15–17","excerpt":"Ver. 25. “These things have I spoken unto you, being yet present with you.”\n\nSince these sayings were not clear, and since some they did not understand, and doubted about the greater number, in order that they might not be again confused, and say, “What commands?” He released them from all their perplexity, saying,\n\nVer. 26. “The Comforter, whom the Father shall send in My Name, He shall teach you.”\n\n“Perhaps these things are not clear to you now, but ‘He’ is a clear teacher of them.” And the, “remaineth with you” ( ver. 17 ), is the expression of One implying that Himself will depart. Then that they may not be grieved, He saith, that as long as He should remain with them and the Spirit should not come, they would be unable to comprehend anything great or sublime. And this He said to prepare them to bear nobly His departure, as that which was to be the cause of great blessings to them. He continually calleth Him “Comforter,” because of the afflictions which then possessed them. And since even after hearing these things they were troubled, when they thought of the sorrows, the wars, His departure, see how He calmeth them again by saying,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxvii.html","locus":"75.3","cites":[{"at":318,"text":"Ver. 26","label":"John 14:26","href":"/jhn/14/#v26","status":"detected"},{"at":522,"text":"ver. 17","label":"John 14:17","href":"/jhn/14/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/75/#iv.lxxvii-p42"},{"id":"chrysostom.JHN.14.27.1","start":27,"end":27,"heading":"Homily LXXV. John xiv. 15–17","excerpt":"Ver. 27. “Peace I leave to you.”\n\nAll but saying, “What are ye harmed by the trouble of the world, provided ye be at peace with Me? For this peace is not of the same kind as that. The one is external, is often mischievous and unprofitable, and is no advantage to those who possess it; but I give you peace of such a kind that ye be at peace with one another, which thing rendereth you stronger.” And because He said again, “I leave,” which was the expression of One departing, and enough to confound them, therefore He again saith,\n\n“Let not your heart be troubled, neither let it be afraid.”\n\nSeest thou that they were affected partly by loving affection, partly by fear?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxvii.html","locus":"75.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/75/#iv.lxxvii-p48"},{"id":"chrysostom.JHN.14.28.1","start":28,"end":28,"heading":"Homily LXXV. John xiv. 15–17","excerpt":"Ver. 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.”\n\n[4.] And what joy would this bring to them? What consolation? What then mean the words? They did not yet know concerning the Resurrection, nor had they right opinion concerning Him; (for how could they, who did not even know that He would rise again?) but they thought that the Father was mighty. He saith then, that “If ye are fearful for Me, as not able to defend Myself, and if ye are not confident that I shall see you again after the Crucifixion, yet when ye heard that I go to the Father, ye ought then to have rejoiced because I go away to One that is greater, and able to undo all dangers.” “Ye have heard how I said unto you.” Why hath He put this? Because, He saith, “I am so firmly confident about the things which come to pass, that I even foretell them, so far am I from fearing.” This also is the meaning of what follows.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxvii.html","locus":"75.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/75/#iv.lxxvii-p54"},{"id":"chrysostom.JHN.14.29.1","start":29,"end":29,"heading":"Homily LXXV. John xiv. 15–17","excerpt":"Ver. 29. “And now I have told you before it come to pass, that when it is come to pass, ye might believe that I Am.” As though He had said, “Ye would not have known, had I not told you. And I should not have told you, had I not been confident.” Seest thou that the speech is one of condescension? for when He saith, “Think ye that I cannot pray to the Father, and He shall presently give Me more than twelve legions of Angels” ( Matt. xxvi. 53 ), He speaketh to the secret thoughts of the hearers; since no one, even in the height of madness, would say that He was not able to help Himself, but needed Angels; but because they thought of Him as a man, therefore He spoke of “twelve legions of Angels.” Yet in truth He did but ask those who came to take Him a question, and cast them backwards. ( c. xviii. 6.) (If any one say that the Father is greater, inasmuch as He is the cause of the Son, we will not contradict this. But this doth not by any means make the Son to be of a different Essence.) But what He saith, is of this kind: “As long as I am here, it is natural that you should deem that I am in danger; but when I am gone ‘there,’ be confident that I am in safety; for Him none will be able to overcome.” All these words were addressed to the weakness of the disciples, for, “I Myself am confident, and care not for death.” On this account, He said, “I have told you these things before they come to pass”; “but since,” He saith, “ye are not yet able to receive the saying concerning them, I bring you comfort even from the Father, whom ye entitle great.” Having thus consoled them, He again telleth them sorrowful things,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxvii.html","locus":"75.4","cites":[{"at":429,"text":"Matt. xxvi. 53","label":"Matthew 26:53","href":"/mat/26/#v53","status":"detected"},{"at":796,"text":"c. xviii. 6","label":"John 18:6","href":"/jhn/18/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/75/#iv.lxxvii-p56"},{"id":"chrysostom.JHN.14.30.1","start":30,"end":30,"heading":"Homily LXXV. John xiv. 15–17","excerpt":"Ver. 30. “Hereafter I will not talk with you.” Wherefore? “For the ruler of this world cometh, and hath nothing in Me.”\n\nBy “ruler of this world,” He meaneth the devil, calling wicked men also by the same name. For he ruleth not heaven and earth, since he would have been subverted, and cast down all things, but he ruleth over those who give themselves up to him. Wherefore He calleth him, “the ruler of the darkness of this world,” in this place again calling evil deeds, “darkness.” “What then, doth the devil slay Thee?” By no means; “he hath nothing in Me.” “How then do they kill Thee?” Because I will it, and,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxvii.html","locus":"75.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/75/#iv.lxxvii-p61"},{"id":"chrysostom.JHN.14.31.1","start":31,"end":31,"heading":"Homily LXXV. John xiv. 15–17","excerpt":"Ver. 31. “‘That the world may know that I love the Father.’”\n\n“For being not subject,” He saith, “to death, nor a debtor to it, I endure it through My love to the Father.” This He saith, that He may again rouse their souls, and that they may learn that not unwillingly but willingly He goeth to this thing, and that He doth it despising the devil. It was not enough for Him to have said, “Yet a little while I am with you” ( c. vii. 33 ), but He continually handleth this painful subject, (with good reason,) until He should make it acceptable to them, by weaving along with it pleasant things. Wherefore at one time He saith, “I go, and I come again”; and, “That where I there ye may be also”; and, “Ye cannot follow Me now, but afterwards ye shall follow Me”; and, “I go to the Father”; and, “The Father is greater than I”; and, “Before it come to pass, I have told you”; and, “I do not suffer these things from constraint, but from love for the Father.” So that they might consider, that the action could not be destructive nor hurtful, if at least He who greatly loved Him, and was greatly loved by Him, so willed. On this account, while intermingling these pleasant words, He continually uttered the painful ones also, practicing their minds. For both the, “remaineth with you” ( c. xvi. 7 ), and, “My departure is expedient for you,” were expressions of One giving comfort. For this reason He spake by anticipation ten thousand sayings concerning the Spirit, the, “Is in you,” and, “The world cannot receive,” and, “He shall bring all things to your remembrance,” and, “Spirit of truth,” and, “Holy Spirit,” and, “Comforter,” and that “It is expedient for you,” in order that they might not despond, as though there would be none to stand before and help them. “It is expedient,” He saith, showing that It would make them spiritual.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxvii.html","locus":"75.4","cites":[{"at":425,"text":"c. vii. 33","label":"John 7:33","href":"/jhn/7/#v33","status":"detected"},{"at":1285,"text":"c. xvi. 7","label":"John 16:7","href":"/jhn/16/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/75/#iv.lxxvii-p64"}]},{"work_id":"augustine","author":"Augustine of Hippo","short_name":"Augustine","author_dates":"354-430","tradition":"Patristic (Latin West)","era":"Early church","died":430,"title":"Lectures or Tractates on the Gospel According to St. John","edition_short":"Translated by John Gibb and James Innes","author_url":"/commentators/augustine/","divisions":["Tractate","Section"],"work_url":"/works/augustine/","entries":[{"id":"augustine.JHN.14.1.1","start":1,"end":1,"heading":"Tractate LXVII. Chapter XIV. 1–3.","excerpt":"... For the Lord Jesus saith: “Let not your heart be troubled. Believe in God, and believe [or, believe also] in me.” That they might not as men be afraid of death, and so be troubled, He comforts them by affirming Himself also to be God. “Believe,” He says, “in God, believe also in me.” For it follows as a consequence, that if ye believe in God, ye ought to believe also in me: which were no consequence if Christ were not God. “Believe in God, and believe in” Him, who, by nature and not by robbery, is equal with God; for He emptied Himself; not, however, by losing the form of God, but by taking the form of a servant. You are afraid of death as regards this servant form, “let not your heart be troubled,” the form of God will raise it again.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxviii.html","locus":"67.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/67/#iii.lxviii-p3"},{"id":"augustine.JHN.14.1-2.1","start":1,"end":2,"heading":"Tractate LXVII. Chapter XIV. 1–3.","excerpt":"2. But why have we this that follows, “In my Father’s house are many mansions,” but that they were also in fear about themselves? And therein they might have heard the words, “Let not your heart be troubled.” For, was there any of them that could be free from fear, when Peter, the most confident and forward of them all, was told, “The cock shall not crow till thou hast denied me thrice”? Considering themselves, therefore, beginning with Peter, as destined to perish, they had cause to be troubled: but when they now hear, “In my Father’s house are many mansions: if it were not so, I would have told you; for I go to prepare a place for you,” they are revived from their trouble, made certain and confident that after all the perils of temptations they shall dwell with Christ in the presence of God. For, albeit one is stronger than another, one wiser than another, one more righteous than another, “in the Father’s house there are many mansions;” none of them shall remain outside that house, where every one, according to his deserts, is to receive a mansion. All alike have that penny, which the householder orders to be given to all that have wrought in the vineyard, making no distinction therein between those who have labored less and those who have labored more: by which penny, of course, is signified eternal life, whereto no one any longer lives to a different length than others, since in eternity life has no diversity in its measure. But the many mansions point to the different grades of merit in that one eternal life. For there is one glory of the sun, another glory of the moon, and another glory of the stars: for one star differeth from another star in glory; and so also the resurrection of the dead. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxviii.html","locus":"67.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 14:2","href":"/jhn/14/#v2-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 14:2","href":"/jhn/14/#v2-catena"}],"inFull":"/works/augustine/67/#iii.lxviii-p6"},{"id":"augustine.JHN.14.2.1","start":2,"end":2,"heading":"Tractate LXVII. Chapter XIV. 1–3.","excerpt":"3. Every Christian heart, therefore, must utterly reject the idea of those who imagine that there are many mansions spoken of, because there will be some place outside the kingdom of heaven, which shall be the abode of those blessed innocents who have departed this life without baptism, because without it they cannot enter the kingdom of heaven. Faith like this is not faith, inasmuch as it is not the true and catholic faith. Are you not so foolish and blinded with carnal imaginations as to be worthy of reprobation, if you should thus separate the mansion, I say not of Peter and Paul, or any of the apostles, but even of any baptized infant from the kingdom of heaven; do you not think yourselves deserving of reprobation in thus putting a separation between these and the house of God the Father? For the Lord’s words are not, In the whole world, or, In all creation, or, In everlasting life and blessedness, there are many mansions; but He says, “In my Father’s house are many mansions.” Is not that the house where we have a building of God, a house not made with hands, eternal in the heavens? Is not that the house whereof we sing to the Lord, “Blessed are they that dwell in Thy house; they shall praise Thee for ever and ever”? Will you then venture to separate from the kingdom of heaven the house, not of every baptized brother, but of God the Father Himself, to whom all we who are brethren say, “Our Father, who art in heaven,” or divide it in such a way as to make some of its mansions inside, and some outside, the kingdom of heaven? Far, far be it from those who desire to dwell in the kingdom of heaven, to be willing to dwell in such folly with you: far be it, I say, that since every house of sons that are reigning can be nowhere else but in the kingdom, any part of the royal house itself should be outside the kingdom.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxviii.html","locus":"67.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/67/#iii.lxviii-p11"},{"id":"augustine.JHN.14.2.2","start":2,"end":2,"heading":"Tractate LXVIII. on the same passage.","excerpt":"2. But He is in a certain sense preparing the dwellings by preparing for them the dwellers. As, for instance, when He said, “In my Father’s house are many dwellings,” what else can we suppose the house of God to mean but the temple of God? And what that is, ask the apostle, and he will reply, “For the temple of God is holy, which [temple] ye are.” This is also the kingdom of God, which the Son is yet to deliver up to the Father; and hence the same apostle says, “Christ, the beginning, and then they that are Christ’s in His presence; then [cometh] the end, when He shall have delivered up the kingdom to God, even the Father;” that is, those whom He has redeemed by His blood, He shall then have delivered up to stand before His Father’s face. This is that kingdom of heaven whereof it is said, “The kingdom of heaven is likened unto a man who sowed good seed in his field. But the good seed are the children of the kingdom;” and although now they are mingled with tares, at the end the King Himself shall send forth His angels, “and they shall gather out of His kingdom all things that offend. Then shall the righteous shine forth as the sun in the kingdom of their Father.” The kingdom will shine forth in the kingdom when [those that are] the kingdom shall have reached the kingdom; just as we now pray when we say, “Thy kingdom come.” Even now, therefore, already is the kingdom called, but only as yet being called together. For if it were not now called, it could not be then said, “They shall gather out of His kingdom everything that offends.” But the realm is not yet reigning. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxix.html","locus":"68.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/68/#iii.lxix-p9"},{"id":"augustine.JHN.14.2-3.1","start":2,"end":3,"heading":"Tractate LXVIII. on the same passage.","excerpt":"1. We acknowledge, beloved brethren, that we are owing you, and ought now to repay, what was left over for consideration, how we can understand that there is no real mutual contrariety between these two statements, namely, that after saying, “In my Father’s house are many mansions: if it were not so, I would have told you, that I go to prepare a place for you;”—where He makes it clear enough that He said so to them for the very reason that there are many mansions there already, and there is no need of preparing any;—the Lord again says: “And if I go and prepare a place for you, I will come again and receive you unto myself; that where I am, there ye may be also.” How is it that He goes and prepares a place, if there are many mansions already? If there were not such, He would have said, “I go to prepare.” Or if the place has still to be prepared, would He not then also properly have said, “I go to prepare”? Are these mansions in existence already, and yet needing still to be prepared? For if they were not in existence, He would have said, “I go to prepare.” And yet, because their present state of existence is such as still to stand in need of preparation, He does not go to prepare them in the same sense as they already exist; but if He go and prepare them as they shall be hereafter, He will come again and receive His own to Himself: that where He is, there they may be also. How then are there mansions in the Father’s house, and these not different ones but the same, which already exist in a sense in which they can admit of no preparation, and yet do not exist, inasmuch as they are still to be prepared? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxix.html","locus":"68.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/68/#iii.lxix-p3"},{"id":"augustine.JHN.14.3-4.1","start":3,"end":4,"heading":"Tractate LXVII. Chapter XIV. 1–3.","excerpt":"4. “And if I go,” He says, “and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. And whither I go ye know, and the way ye know.” O Lord Jesus, how goest Thou to prepare a place, if there are already many mansions in Thy Father’s house, where Thy people shall dwell with Thyself? Or if Thou receivest them unto Thyself, how wilt Thou come again, who never withdrawest Thy presence? Such subjects as these, beloved, were we to attempt to explain them with such brevity as seems within the proper bounds of our discourse to-day, would certainly suffer in clearness from compression, and the very brevity would become itself a second obscurity; we shall therefore defer this debt, which the bounty of our Family-head will enable us to repay at a more suitable opportunity.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxviii.html","locus":"67.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/67/#iii.lxviii-p15"},{"id":"augustine.JHN.14.3-4.2","start":3,"end":4,"heading":"Tractate LXVIII. on the same passage.","excerpt":"3. But why is it that He went away to make such preparation, when, as it is certainly we ourselves that are the subjects in need of preparation, His doing so will be hindered by leaving us behind? I explain it, Lord, as I can: it was surely this Thou didst signify by the preparation of those mansions, that the just ought to live by faith. For he who is sojourning at a distance from the Lord has need to be living by faith, because by this we are prepared for beholding His countenance. For “blessed are the pure in heart, for they shall see God;” and “He purifieth their hearts by faith.” The former we find in the Gospel, the latter in the Acts of the Apostles. But the faith by which those who are yet to see God have their hearts purified, while sojourning at a distance here, believeth what it doth not see; for if there is sight, there is no longer faith. Merit is accumulating now to the believer, and then the reward is paid into the hand of the beholder. Let the Lord then go and prepare us a place; let Him go, that He may not be seen; and let Him remain concealed, that faith may be exercised. For then is the place preparing, if it is by faith we are living. Let the believing in that place be desired, that the place desired may itself be possessed; the longing of love is the preparation of the mansion. Prepare thus, Lord, what Thou art preparing; for Thou art preparing us for Thyself, and Thyself for us, inasmuch as Thou art preparing a place both for Thyself in us, and for us in Thee. For Thou hast said, “Abide in me, and I in you.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxix.html","locus":"68.3","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 14:10","href":"/jhn/14/#v10-catena"}],"inFull":"/works/augustine/68/#iii.lxix-p15"},{"id":"augustine.JHN.14.4-5.1","start":4,"end":5,"heading":"Tractate LXIX. Chapter XIV. 4–6.","excerpt":"1. We have now the opportunity, dearly, beloved, as far as we can, of understanding the earlier words of the Lord from the later, and His previous statements by those that follow, in what you have heard was His answer to the question of the Apostle Thomas. For when the Lord was speaking above of the mansions, of which He both said that they already were in His Father’s house, and that He was going to prepare them; where we understood that those mansions already existed in predestination, and are also being prepared through the purifying by faith of the hearts of those who are hereafter to inhabit them, seeing that they themselves are the very house of God; and what else is it to dwell in God’s house than to be in the number of His people, since His people are at the same time in God, and God in them? To make this preparation the Lord departed, that by believing in Him, though no longer visible, the mansion, whose outward form is always hid in the future, may now by faith be prepared: for this reason, therefore, He had said, “And if I go away and prepare a place for you, I will come again, and receive you to myself; that where I am, there ye may be also. And whither I go ye know, and the way ye know.” In reply to this, “Thomas saith unto Him, Lord, we know not whither Thou goest: and how can we know the way?” Both of these the Lord had said that they knew; both of them this other declares that he does not know, to wit, the place to which, and the way whereby, He is going. But he does not know that he is speaking falsely; they knew, therefore, and did not know that they knew. He will convince them that they already know what they imagine themselves still to be ignorant of. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxx.html","locus":"69.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/69/#iii.lxx-p3"},{"id":"augustine.JHN.14.4-6.1","start":4,"end":6,"heading":"Tractate LXIX. Chapter XIV. 4–6.","excerpt":"2. What is it, then, that we also have not apprehended in this discourse? What else, think you, brethren, but just that He said, “And whither I go ye know, and the way ye know”? And here we have discovered that they knew the way, because they knew Him who is the way: the way is that by which we go; but is the way the place also to which we go? And yet each of these He said that they knew, both whither He was going, and the way. There was need, therefore, for His saying, “I am the way,” in order to show those who knew Him that they knew the way, which they thought themselves ignorant of; but what need was there for His saying, “I am the way, and the truth, and the life,” when, after knowing the way by which He went, they had still to learn whither He was going, but just because it was to the truth and to the life He was going? By Himself, therefore, He was going to Himself. And whither go we, but to Him, and by what way go we, but by Him? He, therefore, went to Himself by Himself, and we by Him to Him; yea, likewise both He and we go thus to the Father. For He says also in another place of Himself, “I go to the Father;” and here on our account He says, “No man cometh unto the Father but by me.” And in this way, He goeth by Himself both to Himself and to the Father, and we by Him both to Him and to the Father. Who can apprehend such things save he who has spiritual discernment? and how much is it that even he can apprehend, although thus spiritually discerning? Brethren, how can you desire me to explain such things to you? Only reflect how lofty they are. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxx.html","locus":"69.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/69/#iii.lxx-p4"},{"id":"augustine.JHN.14.6.1","start":6,"end":6,"heading":"Tractate LXX. Chapter XIV. 7–10.","excerpt":"1. The words of the holy Gospel, brethren, are rightly understood only if they are found to be in harmony with those that precede; for the premises ought to agree with the conclusion, when it is the Truth that speaks. The Lord had said before, “And if I go and prepare a place for you, I will come again and receive you unto myself; that where I am, there ye may be also:” and then had added, “And whither I go ye know, and the way ye know;” and showed that all He said was that they knew Himself. What, therefore, the meaning was of His going to Himself by Himself,—for He also lets the disciples see that it is by Him that they are to come to Him,—we have already told you, as we could, in our last discourse. When He says, therefore, “That where I am, there ye may be also,” where else were they to be but in Himself? In this way is He also in Himself, and they, therefore, are just where He is, that is, in Himself. Accordingly, He Himself is that eternal life which is yet to be ours, when He has received us unto Himself; and as He is that life eternal, so is it in Him, that where He is there shall we be also, that is to say, in Himself. “For as the Father hath life in Himself,” and certainly that life which He has is in no wise different from what He is Himself as its possessor, “so hath He given to the Son to have life in Himself,” inasmuch as He is the very life which He hath in Himself. But shall we then actually be what He is, (namely), the life, when we shall have begun our existence in that life, that is, in Himself? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxi.html","locus":"70.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/70/#iii.lxxi-p3"},{"id":"augustine.JHN.14.7.1","start":7,"end":7,"heading":"Tractate LXX. Chapter XIV. 7–10.","excerpt":"2. Connecting, therefore, His previous words with those that follow, He proceeded to say, “If ye had known me, ye should certainly have known my Father also.” This conforms to His previous words, “No man cometh unto the Father but by me.” And then He adds: “And from henceforth ye know Him, and have seen Him.” But Philip, one of the apostles, not understanding what he had just heard, said, “Lord, show us the Father, and it sufficeth us.” And the Lord replied to him, “Have I been so long time with you, and yet have ye not known me, Philip? he that seeth me, seeth also the Father.” Here you see He complains that He had been so long time with them, and yet He was not known. But had He not Himself said, “And whither I go ye know, and the way ye know;” and on their saying that they knew it not, had convinced them that they did know, by adding the words: “I am the way, and the truth, and the life”? How, then, says He now, “Have I been so long time with you, and have ye not known me?” when, in fact, they knew both whither He went and the way, on no other grounds save that they really knew Himself? But this difficulty is easily solved by saying that some of them knew Him, and others did not, and that Philip was one of those who did not know Him; so that, when He said, “And whither I go ye know, and the way ye know,” He is understood as having spoken to those that knew, and not to Philip, who has it said to him, “Have I been so long time with you, and have ye not known me, Philip?” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxi.html","locus":"70.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/70/#iii.lxxi-p6"},{"id":"augustine.JHN.14.8-9.1","start":8,"end":9,"heading":"Tractate LXX. Chapter XIV. 7–10.","excerpt":"3. Why, then, Philip, dost thou say, “Show us the Father, and it sufficeth us? Have I been so long time with you, and yet have ye not known me, Philip? He that seeth me, seeth the Father also.” If it interests thee much to see this, believe at least what thou seest not. For “how,” He says, “sayest thou, Show us the Father?” If thou hast seen me, who am His perfect likeness, thou hast seen Him to whom I am like. And if thou canst not directly see this, “believest thou not,” at least, “that I am in the Father, and the Father in me?” But Philip might say here, “I see Thee indeed, and believe Thy full likeness to the Father; but is one to be reproved and rebuked because, when he sees one who bears a likeness to another, he wishes to see that other to whom he is like? I know, indeed, the image, but as yet I know only the one without the other; it is not enough for me, unless I know that other whose likeness he bears. Show us, therefore, the Father, and it sufficeth us.” But the Master really reproved the disciple because He saw into the heart of his questioner. For it was with the idea, as if the Father were somehow better than the Son, that Philip had the desire to know the Father: and so he did not even know the Son, because believing that He was inferior to another. It was to correct such a notion that it was said, “He that seeth me, seeth the Father also. How sayest thou, Show us the Father?” I see the meaning of thy words: it is not the original likeness thou seekest to see, but it is that other thou thinkest the superior. “Believest thou not that I am in the Father, and the Father in me?” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxi.html","locus":"70.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/70/#iii.lxxi-p8"},{"id":"augustine.JHN.14.10.1","start":10,"end":10,"heading":"Tractate LXXI. Chapter XIV. 10–14.","excerpt":"... The Lord saith, what you have just heard read, “The words that I speak unto you, I speak not of myself: but the Father, that dwelleth in me, He doeth the works.” Even His words, then, are works? Clearly so. For surely he that edifies a neighbor by what he says, works a good work. But what mean the words, “I speak not of myself,” but, I who speak am not of myself? Hence He attributes what He does to Him, of whom He, that doeth them, is. For the Father is not God [as born, etc.] of any one else, while the Son is God, as equal, indeed, to the Father, but [as born] of God the Father. Therefore the former is God, but not of God; and the Light, but not of light: whereas the latter is God of God, Light of Light.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxii.html","locus":"71.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/71/#iii.lxxii-p3"},{"id":"augustine.JHN.14.10.2","start":10,"end":10,"heading":"Tractate LXXI. Chapter XIV. 10–14.","excerpt":"2. For in connection with these two clauses,—the one where it is said, “I speak not of myself;” and the other, which runs, “but the Father that dwelleth in me, He doeth the works,”—we are opposed by two different classes of heretics, who, by each of them holding only to one clause, run off, not in one, but opposite directions, and wander far from the pathway of truth. For instance, the Arians say, See here, the Son is not equal to the Father, He speaketh not of Himself. The Sabellians, or Patripassians, on the other hand, say, See, He who is the Father is also the Son; for what else is this, “The Father that dwelleth in me, He doeth the works,” but I that do them dwell in myself? You make contrary assertions, and that not only in the sense that any one thing is false, that is, contrary to truth, but in this also, when two things that are both false contradict one another. In your wanderings you have taken opposite directions; midway between the two is the path you have left. You are a far longer distance apart from each other than from the very way you have both forsaken. Come hither, you from the one side, and you from the other: pass not across, the one to the other, but come from both sides to us, and make this the place of your mutual meeting. Ye Sabellians, acknowledge the Being you overlook; Arians, set Him whom you subordinate in His place of equality, and you will both be walking with us in the pathway of truth. For you have grounds on both sides that make mutual admonition a duty. Listen, Sabellian: so far is the Son from being the same as the Father, and so truly is He another, that the Arian maintains His inferiority to the Father. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxii.html","locus":"71.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/71/#iii.lxxii-p4"},{"id":"augustine.JHN.14.12.1","start":12,"end":12,"heading":"Tractate LXXI. Chapter XIV. 10–14.","excerpt":"3. But what is this that follows? “Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask anything in my name, I will do it.” And so He promised that He Himself would also do those greater works. Let not the servant exalt himself above his Lord, or the disciple above his Master. He says that they will do greater works than He doeth Himself; but it is all by His doing such in or by them, and not as if they did them of themselves. Hence the song that is addressed to Him, “I will love Thee, O Lord, my strength.” But what, then, are those greater works? Was it that their very shadow, as they themselves passed by, healed the sick? For it is a mightier thing for a shadow, than for the hem of a garment, to possess the power of healing. The one work was done by Christ Himself, the other by them; and yet it was He that did both. Nevertheless, when He so spake, He was commending the efficacious power of His own words: for it was in this sense He had said, “The words that I speak unto you, I speak not of myself; but the Father that dwelleth in me, He doeth the works.” What works was He then referring to, but the words He was speaking? They were hearing and believing, and their faith was the fruit of those very words: howbeit, when the disciples preached the gospel, it was not small numbers like themselves, but nations also that believed; and such, doubtless, are greater works. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxii.html","locus":"71.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/71/#iii.lxxii-p7"},{"id":"augustine.JHN.14.12.2","start":12,"end":12,"heading":"Tractate LXXII. on the same passage.","excerpt":"1. It is no easy matter to comprehend what is meant by, or in what sense we are to receive, these words of the Lord, “He that believeth on me, the works that I do shall he do also:” and then, to this great difficulty in the way of our understanding, He has added another still more difficult, “And greater things than these shall he do.” What are we to make of it? We have not found one who did such works as Christ did; and are we likely to find one who will do even greater? But we remarked in our last discourse, that it was a greater deed to heal the sick by the passing of their shadow, as was done by the disciples, than as the Lord Himself did by the touch of the hem of His garment; and that more believed on the apostles than on the Lord Himself, when preaching with His own lips; so that we might suppose works like these to be understood as greater: not that the disciple was to be greater than his Master, or the servant than his Lord, or the adopted son than the Only-begotten, or man than God, but that by them He Himself would condescend to do these greater works, while telling them in another passage, “Without me ye can do nothing.” While He Himself, on the other hand, to say nothing of His other works, which are numberless, made them without any aid from themselves, and without them made this world; and because He Himself thought meet to become man, without them He made also Himself. But what have they [made or done] without Him, save sin? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxiii.html","locus":"72.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 14:12–13","href":"/jhn/14/#v12-catena"}],"inFull":"/works/augustine/72/#iii.lxxiii-p3"},{"id":"augustine.JHN.14.12.3","start":12,"end":12,"heading":"Tractate LXXII. on the same passage.","excerpt":"2. But there is still something to excite thought in His doing such greater works by the apostles; for He said not, as if merely with reference to them, The works that I do shall ye do also; and greater works than these shall ye do: but wishing to be understood as speaking of all that belonged to His family, said, “He that believeth on me, the works that I do shall he do also; and greater works than these shall he do.” If, then, he that believeth shall do such works, he that shall do them not is certainly no believer: just as “He that loveth me, keepeth my commandments,” implies, of course, that he who keepeth them not, loveth not. In another place, also, He says, “He that heareth these sayings of mine and doeth them, I will liken him unto a wise man, who buildeth his house upon a rock;” and he, therefore, who is unlike this wise man, without doubt either heareth these sayings and doeth them not, or faileth even to hear them. “He that believeth in me,” He says, “though he die, yet shall he live;” and he, therefore, that shall not live, is certainly no believer now. In a similar way, also, it is said here, “He that believeth in me shall do [such works]:” he is, therefore, no believer who shall not do so. What have we here, then, brethren? Is it that one is not to be reckoned among believers in Christ, who shall not do greater works than Christ? It were hard, unreasonable, intolerable, to suppose so; that is, unless it be rightly understood. Let us listen, then, to the apostle, when he says, “To him that believeth on Him that justifieth the ungodly, his faith is counted for righteousness.” This is the work in which we may be doing the works of Christ, for even our very believing in Christ is the work of Christ. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxiii.html","locus":"72.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/72/#iii.lxxiii-p7"},{"id":"augustine.JHN.14.12.4","start":12,"end":12,"heading":"Tractate LXXII. on the same passage.","excerpt":"3. “And greater works than these shall he do.” Than what, pray? Shall we say that one is doing greater works than all that Christ did who is working out his own salvation with fear and trembling? A work which Christ is certainly working in him, but not without him; and one which I might, without hesitation, call greater than the heavens and the earth, and all in both within the compass of our vision. For both heaven and earth shall pass away, but the salvation and justi fication of those predestinated thereto, that is, of those whom He foreknoweth, shall continue forever. In the former there is only the working of God, but in the latter there is also His image. But there are also in the heavens, thrones, governments, principalities, powers, archangels, and angels, which are all of them the work of Christ; and is it, then, greater works also than these that he doeth, who, with Christ working in him, is a co-worker in his own eternal salvation and justification? I dare not call for any hurried decision on such a point: let him who can, understand, and let him who can, judge whether it is a greater work to create righteous beings than to make righteous the ungodly. For at least, if there is equal power employed in both, there is greater mercy in the latter. For “this is the great mystery of godliness which was manifested in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.” But when He said, “Greater works than these shall he do,” there is no necessity requiring us to suppose that all of Christ’s works are to be understood. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxiii.html","locus":"72.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/72/#iii.lxxiii-p12"},{"id":"augustine.JHN.14.13.1","start":13,"end":13,"heading":"Tractate LXXIII. again on the same passage.","excerpt":"3. Wake up, then, believer, and give careful heed to what is stated here, “in my name:” for in these words He does not say, “whatsoever ye shall ask” in any way; but, “in my name.” How, then, is He called, who promised so great a blessing? Christ Jesus, of course: Christ means King, and Jesus means Saviour! for certainly it is not any one who is a king that will save us, but only the Saviour-King; and therefore, whatsoever we ask that is adverse to the interests of salvation, we do not ask in the name of the Saviour. And yet He is the Saviour, not only when He does what we ask, but also when He refuses to do so; since by not doing what He sees to be contrary to our salvation, He manifests Himself the more fully as our Saviour. For the physician knows which of his patient’s requests will be favorable, and which will be adverse, to his safety; and therefore yields not to his wishes when asking what is prejudicial, that he may effect his recovery. Accordingly, when we wish Him to do whatsoever we ask, let it not be in any way, but in His name, that is, in the name of the Saviour, that we present our petition. Let us not, then, ask aught that is contrary to our own salvation; for if He do that, He does it not as the Saviour, which is the name He bears to His faithful disciples. For He who condescends to be the Saviour of the faithful, is also a Judge to condemn the ungodly. Whatsoever, therefore, any one that believeth on Him shall ask in that name which He bears to those who believe on Him, He will do it; for He will do it as the Saviour. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxiv.html","locus":"73.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/73/#iii.lxxiv-p13"},{"id":"augustine.JHN.14.13-14.1","start":13,"end":14,"heading":"Tractate LXXIII. again on the same passage.","excerpt":"1. The Lord, by His promise, gave those whose hopes were resting on Himself a special ground of confidence, when He said, “For I go to the Father; and whatsoever ye shall ask in my name, I will do it.” His proceeding, therefore, to the Father, was not with any view of abandoning the needy, but of hearing and answering their petitions. But what is to be made of the words, “Whatsoever ye shall ask,” when we behold His faithful ones so often asking and not receiving? Is it, shall we say, for no other reason but that they ask amiss? For the Apostle James made this a ground of reproach when he said, “Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts.” What one, therefore, wishes to receive, in order to turn to an improper use, God in His mercy rather refuses to bestow. Nay, more, if a man asks what would, if answered, only tend to his injury, there is surely greater cause to fear, lest what God could not withhold with kindness, He should give in His anger. Do we not see how the Israelites got to their own hurt what their guilty lusting craved? For while it was raining manna on them from heaven, they desired to have flesh to eat. They disdained what they had, and shamelessly sought what they had not: as if it were not better for them to have asked not to have their unbecoming desires gratified with the food that was wanting, but to have their own dislike removed, and be made themselves to receive aright the food that was provided. For when evil becomes our delight, and what is good the reverse, we ought to be entreating God rather to win us back to the love of the good, than to grant us the evil. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxiv.html","locus":"73.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/73/#iii.lxxiv-p3"},{"id":"augustine.JHN.14.13-14.2","start":13,"end":14,"heading":"Tractate LXXIII. again on the same passage.","excerpt":"2. How, then, are we to understand “Whatsoever ye shall ask, I will do it,” if there are some things which the faithful ask, and which God, even purposely on their behalf, leaves undone? Or ought we to suppose that the words were addressed only to the apostles? Surely not. For what He has got the length of now saying is in the very line of what He had said before: “He that believeth in me, the works that I do shall he do also; and greater works than these shall he do;” which was the subject of our previous discourse. And that no one might attribute such power to himself, but rather to make it manifest that even these greater works were done by Himself, He proceeded to say, “For I go to the Father; and whatsoever ye shall ask in my name, I will do it.” Was it the apostles only that believed on Him? When, therefore, He said, “He that believeth on me,” He spake to those, among whom we also by His grace are included, who by no means receive everything that we ask. And if we turn our thoughts even to the most blessed apostles, we find that he who labored more than they all, yet not he, but the grace of God that was with him, besought the Lord thrice that the messenger of Satan might depart from him, and received not what he had asked. What shall we say, beloved? Are we to suppose that the promise here made, “Whatsoever ye shall ask in my name, I will do it,” was not fulfilled by Him even to the apostles? And to whom, then, will ever His promise be fulfilled, if therein He has deceived His own apostles?","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxiv.html","locus":"73.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/73/#iii.lxxiv-p10"},{"id":"augustine.JHN.14.13-14.3","start":13,"end":14,"heading":"Tractate LXXIII. again on the same passage.","excerpt":"4. There are some things, indeed, which, although really asked in His name, that is, in harmony with His character as both Saviour and Master, He doeth not at the time we ask them, and yet He faileth not to do them. For when we pray that the kingdom of God may come, it does not imply that He is not doing what we ask, because we do not begin at once to reign with Him in the everlasting kingdom: for what we ask is delayed, but not denied. Nevertheless, let us not fail in pray ing, for in so doing we are as those that sow the seed; and in due season we shall reap. And even when we are asking aright, let us ask Him at the same time not to do what we ask amiss; for there is reference to this also in the Lord’s Prayer, when we say, “Lead us not into temptation.” For surely the temptation is no slight one if thine own request be hostile to thy cause. But we must not listen with indifference to the statement that the Lord (to prevent any from thinking that what He promised to do to those that asked, He would do without the Father, after saying, “Whatsoever ye shall ask in my name, I will do it”) immediately added, “That the Father may be glorified in the Son: if ye shall ask anything in my name, I will do it.” In no respect, therefore, does the Son act without the Father, since He so acts for the very purpose that in Him the Father may be glorified. The Father, therefore, acts in the Son, that the Son may be glorified in the Father: and the Son acts in the Father, that the Father may be glorified in the Son; for the Father and the Son are one.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxiv.html","locus":"73.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/73/#iii.lxxiv-p14"},{"id":"augustine.JHN.14.15-17.1","start":15,"end":17,"heading":"Tractate LXXIV. Chapter XIV. 15–17.","excerpt":"1. We have heard, brethren, while the Gospel was read, the Lord saying: “If ye love me, keep my commandments: and I will ask the Father, and He shall give you another Comforter [Paraclete], that He may abide with you for ever; [even] the Spirit of truth; whom the world cannot receive, because it seeth Him not, neither knoweth Him: but ye shall know Him; for He shall dwell with you, and shall be in you.” There are many points which might form the subject of inquiry in these few words of the Lord; but it were too much for us either to search into all that is here for the searching, or to find out all that we here search for. Nevertheless, as far as the Lord is pleased to grant us the power, and in proportion to our capacity and yours, attend to what we ought to say and you to hear, and receive, beloved, what we on our part are able to give, and apply to Him for that wherein we fail. It is the Spirit, the Comforter, that Christ has promised to His apostles; but let us notice the way in which He gave the promise. “If ye love me,” He says, “keep my commandments: and I will ask the Father, and He shall give you another Comforter, that He may abide with you for ever: [even] the Spirit of truth.” We have here, at all events, the Holy Spirit in the Trinity, whom the catholic faith acknowledges to be consubstantial and co-eternal with Father and Son: He it is of whom the apostle says, “The love of God is shed abroad in our hearts by the Holy Spirit, who is given unto us.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxv.html","locus":"74.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/74/#iii.lxxv-p3"},{"id":"augustine.JHN.14.16-17.1","start":16,"end":17,"heading":"Tractate LXXIV. Chapter XIV. 15–17.","excerpt":"4. But when He says, “I will ask the Father, and He shall give you another Paraclete,” He intimates that He Himself is also a paraclete. For paraclete is in Latin called advocatus (advocate); and it is said of Christ, “We have an advocate with the Father, Jesus Christ the righteous.” But He said that the world could not receive the Holy Spirit, in much the same sense as it is also said, “The minding of the flesh is enmity against God: for it is not subject to the law of God; neither indeed can be;” just as if we were to say, Unrighteousness cannot be righteous. For in speaking in this passage of the world, He refers to those who love the world; and such a love is not of the Father. And thus the love of this world, which gives us enough to do to weaken and destroy its power within us, is in direct opposition to the love of God, which is shed abroad in our hearts by the Holy Spirit who is given unto us. “The world,” therefore, “cannot receive Him, cause it seeth Him not, neither knoweth Him.” For worldly love possesseth not those invisible eyes, whereby, save in an invisible way, the Holy Spirit cannot be seen.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxv.html","locus":"74.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/74/#iii.lxxv-p22"},{"id":"augustine.JHN.14.17.1","start":17,"end":17,"heading":"Tractate LXXIV. Chapter XIV. 15–17.","excerpt":"5. “But ye,” He adds, “shall know Him; for He shall dwell with you, and be in you.” He will be in them, that He may dwell with them; He will not dwell with them to the end that He may be in them: for the being anywhere is prior to the dwelling there. But to prevent us from imagining that His words, “He shall dwell with you,” were spoken in the same sense as that in which a guest usually dwells with a man in a visible way, He explained what “He shall dwell with you” meant, when He added the words, “He shall be in you.” He is seen, therefore, in an invisible way: nor can we have any knowledge of Him unless He be in us. For it is in a similar way that we come to see our conscience within us: for we see the face of another, but we cannot see our own; but it is our own conscience we see, not another’s. And yet conscience is never anywhere but within us: but the Holy Spirit can be also apart from us, since He is given that He may also be in us. But we cannot see and know Him in the only way in which He may be seen and known, unless He be in us.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxv.html","locus":"74.5","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 14:17","href":"/jhn/14/#v17-catena"}],"inFull":"/works/augustine/74/#iii.lxxv-p26"},{"id":"augustine.JHN.14.18.1","start":18,"end":18,"heading":"Tractate LXXV. Chapter XIV. 18–21.","excerpt":"1. After the promise of the Holy Spirit, lest any should suppose that the Lord was to give Him, as it were, in place of Himself, in any such way as that He Himself would not likewise be with them, He added the words: “I will not leave you orphans; I will come to you.” Orphani [Greek] are pupilli [parent-less children] in Latin. The one is the Greek, the other the Latin name of the same thing: for in the psalm where we read, “Thou art the helper of the fatherless” [in the Latin version, pupillo], the Greek has orphano. Accordingly, although it was not the Son of God that adopted sons to His Father, or willed that we should have by grace that same Father, who is His Father by nature, yet in a sense it is paternal feelings toward us that He Himself displays, when He declares, “I will not leave you orphans; I will come to you.” In the same way He calls us also the children of the bridegroom, when He says, “The time will come, when the bridegroom shall be taken away from them, and then shall the children of the bridegroom fast.” And who is the bridegroom, but Christ the Lord?","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxvi.html","locus":"75.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 14:18–19","href":"/jhn/14/#v18-catena"}],"inFull":"/works/augustine/75/#iii.lxxvi-p3"},{"id":"augustine.JHN.14.19.1","start":19,"end":19,"heading":"Tractate LXXV. Chapter XIV. 18–21.","excerpt":"2. He then goes on to say, “Yet a little while, and the world seeth me no more.” How so? the world saw Him then; for under the name of the world are to be understood those of whom He spake above, when saying of the Holy Spirit, “Whom the world cannot receive, because it seeth Him not, neither knoweth Him.” He was plainly visible to the carnal eyes of the world, while manifest in the flesh; but it saw not the Word that lay hid in the flesh: it saw the man, but it saw not God: it saw the covering, but not the Being within. But as, after the resurrection, even His very flesh, which He exhibited both to the sight and to the handling of His own, He refused to exhibit to others, we may in this way perhaps understand the meaning of the words, “Yet a little while, and the world seeth me no more; but ye shall see me: because I live, ye shall live also.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxvi.html","locus":"75.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/75/#iii.lxxvi-p6"},{"id":"augustine.JHN.14.19.2","start":19,"end":19,"heading":"Tractate LXXV. Chapter XIV. 18–21.","excerpt":"3. What is meant by the words, “Because I live, ye shall live also”? Why did He speak in the present tense of His own living, and in the future of theirs, but just by way of promise that the life also of the resurrection-body, as it preceded in His own case, would certainly follow in theirs? And as His own resurrection was in the immediate future, He put the word in the present tense to signify its speedy approach: but of theirs, as delayed till the end of the world, He said not, ye live; but, “ye shall live.” With elegance and brevity, therefore, by means of two words, one of them in the present tense and the other in the future, He gave the promise of two resurrections, to wit, His own in the immediate future, and ours as yet to come in the end of the world. “Because I live,” He says, “ye shall live also:” because He liveth, therefore shall we live also. For as by man is death, by man also is the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. As it is only through the former that every one is liable to death, it is only through Christ that any one can attain unto life. Because we did not live, we are dead; because He lived, we shall live also. We were dead to Him, when we lived to ourselves; but, because He died in our behalf, He liveth both for Himself and for us. For, because He liveth, we shall live also. For while we were able of ourselves to attain unto death, it is not of ourselves also that life can come into our possession.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxvi.html","locus":"75.3","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 14:19–20","href":"/jhn/14/#v19-catena"}],"inFull":"/works/augustine/75/#iii.lxxvi-p7"},{"id":"augustine.JHN.14.20.1","start":20,"end":20,"heading":"Tractate LXXV. Chapter XIV. 18–21.","excerpt":"4. “In that day,” He says, “ye shall know that I am in my Father, and ye in me, and I in you.” In what day, but in that whereof He said, “Ye shall live also”? For then will it be that we can see what we believe. For even now is He in us, and we in Him: this we believe now, but then shall we also know it; although what we know even now by faith, we shall know then by actual vision. For as long as we are in the body, as it now is, to wit, corruptible, and encumbering to the soul, we live at a distance from the Lord; for we walk by faith, not by sight. Then accordingly it will be by sight, for we shall see Him as He is. For if Christ were not even now in us, the apostle would not say, “And if Christ be in you, the body is dead indeed because of sin; but the spirit is life because of righteousness.” But that we are also in Him even then, He makes sufficiently clear, when He says, “I am the vine, ye are the branches.” Accordingly in that day, when we shall be living the life, whereby death shall be swallowed up, we shall know that He is in the Father, and we in Him, and He in us; for then shall be completed that very state which is already in the present begun by Him, that He should be in us, and we in Him.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxvi.html","locus":"75.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/75/#iii.lxxvi-p9"},{"id":"augustine.JHN.14.21.1","start":21,"end":21,"heading":"Tractate LXXV. Chapter XIV. 18–21.","excerpt":"5. “He that hath my commmandments,” He adds, “and keepeth them, he it is that loveth me.” He that hath [them] in his memory, and keepeth them in his life; who hath them orally, and keepeth them morally; who hath them in the ear, and keepeth them in deed; or who hath them in deed, and keepeth them by perseverance;—“he it is,” He says, “that loveth me.” By works is love made manifest as no fruitless application of a name. “And he that loveth me,” He says, “shall be loved of my Father, and I will love him, and will manifest myself to him.” But what is this, “I will love”? Is it as if He were then only to love, and loveth not at present? Surely not. For how could the Father love us apart from the Son, or the Son apart from the Father? Working as They do inseparably, how can They love apart? But He said, “I will love him,” in reference to that which follows, “and I will manifest myself to him.” “I will love, and will manifest;” that is, I will love to the very extent of manifesting. For this has been the present aim of His love, that we may believe, and keep hold of the commandment of faith; but then His love will have this for its object, that we may see, and get that very sight as the reward of our faith: for we also love now, by believing in that which we shall see hereafter; but then shall we love in the sight of that which now we believe.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxvi.html","locus":"75.5","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 14:21","href":"/jhn/14/#v21-catena"}],"inFull":"/works/augustine/75/#iii.lxxvi-p14"},{"id":"augustine.JHN.14.22.1","start":22,"end":22,"heading":"Tractate LXXVI. Chapter XIV. 22–24.","excerpt":"1. While the disciples thus question, and Jesus their Master replies to them, we also, as it were, are learning along with them, when we either read or listen to the holy Gospel. Accordingly, because the Lord had said, “Yet a little while, and the world seeth me no more; but ye shall see me,” Judas—not indeed His betrayer, who was surnamed Iscariot, but he whose epistle is read among the canonical Scriptures—asked Him of this very matter: “Lord, how is it that Thou wilt manifest Thyself unto us, and not unto the world?” Let us, too, be as it were questioning disciples with them, and listen to our common Master. For Judas the holy, not the impure, the follower, but not the persecutor of the Lord, has inquired the reason why Jesus was to manifest Himself to His own, and not to the world; why it was that yet a little while, and the world should not see Him, but they should see Him.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxvii.html","locus":"76.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/76/#iii.lxxvii-p3"},{"id":"augustine.JHN.14.23.1","start":23,"end":23,"heading":"Tractate LXXVI. Chapter XIV. 22–24.","excerpt":"2. “Jesus answered and said unto him, If a man love me, he will keep my word: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not, keepeth not my sayings.” Here we have set forth the reason why He is to manifest Himself to His own, and not to that other class whom He distinguishes by the name of the world; and such is the reason also why the one loveth Him, and the other loveth Him not. It is the very reason, whereof it is declared in the sacred psalm, “Judge me, O God, and plead my cause against an unholy nation.” For such as love are chosen, because they love: but those who have not love, though they speak with the tongues of men and angels, are become a sounding brass and a tinkling cymbal; and though they had the gift of prophecy, and knew all mysteries and all knowledge, and had all faith so that they could remove mountains, they are nothing; and though they distributed all their substance, and gave their body to be burnt, it profiteth them nothing. The saints are distinguished from the world by that love which maketh the one-minded to dwell [together] in a house. In this house Father and Son make their abode, and impart that very love to those whom They shall also honor at last with this promised self manifestation; of which the disciple questioned his Master, that not only those who then listened might learn it from His own lips, but we also from his Gospel. For he had made inquiry about the manifestation of Christ, and heard [in reply] about His loving and abiding. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxvii.html","locus":"76.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 14:22–23","href":"/jhn/14/#v22-catena"}],"inFull":"/works/augustine/76/#iii.lxxvii-p4"},{"id":"augustine.JHN.14.24.1","start":24,"end":24,"heading":"Tractate LXXVI. Chapter XIV. 22–24.","excerpt":"4. But further, lest any should imagine that the Father and Son only, without the Holy Spirit, make their abode with those that love Them, let him recall what was said above of the Holy Spirit, “Whom the world cannot receive, because it seeth Him not, neither knoweth Him: but ye shall know Him; for He shall dwell with you, and shall be in you” (ver. 17). Here you see that, along with the Father and the Son, the Holy Spirit also taketh up His abode in the saints; that is to say, within them, as God in His temple. The triune God, Father, and Son, and Holy Spirit, come to us while we are coming to Them: They come with help, we come with obedience; They come to enlighten, we to behold; They come to fill, we to contain: that our vision of Them may not be external, but inward; and Their abiding in us may not be transitory, but eternal. The Son doth not manifest Himself in such a way as this to the world: for the world is spoken of in the passage before us as those, of whom He immediately adds, “He that loveth me not, keepeth not my sayings.” These are such as never see the Father and the Holy Spirit: and see the Son for a little while, not to their attainment of bliss, but to their condemnation; and even Him, not in the form of God, wherein He is equally invisible with the Father and the Holy Spirit, but in human form, in which it was His will to be an object of contempt in suffering, but of terror in judging the world.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxvii.html","locus":"76.4","cites":[{"at":347,"text":"ver. 17","label":"John 14:17","href":"/jhn/14/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/76/#iii.lxxvii-p12"},{"id":"augustine.JHN.14.24.2","start":24,"end":24,"heading":"Tractate LXXVI. Chapter XIV. 22–24.","excerpt":"5. But when He added, “And the saying which ye have heard is not mine, but the Father’s who sent me,” let us not be filled with wonder or fear: He is not inferior to the Father, and yet He is not, save of the Father: He is not unequal in Himself, but He is not of Himself. For it was no false word He uttered when He said, “He that loveth me not, keepeth not my sayings.” He called them, you see, His own sayings; does He, then, contradict Himself when He said again, “And the saying which ye have heard is not mine”? And, perhaps, it was on account of some intended distinction that, when He said His own, He used “sayings” in the plural; but when He said that “the saying,” that is, the Word, was not His own, but the Father’s, He wished it to be understood of Himself. For in the beginning was the Word, and the Word was with God, and the Word was God. For as the Word, He is certainly not His own, but the Father’s: just as He is not His own image, but the Father’s; and is not Himself His own Son, but the Father’s. Rightly, therefore, does He attribute whatever He does, as equal, to the Author of all, of whom He has this very prerogative, that He is in all respects His equal.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxvii.html","locus":"76.5","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 14:24–25","href":"/jhn/14/#v24-catena"}],"inFull":"/works/augustine/76/#iii.lxxvii-p13"},{"id":"augustine.JHN.14.25.1","start":25,"end":25,"heading":"Tractate LXXVII. Chapter XIV. 25–27.","excerpt":"1. In the preceding lesson of the holy Gospel, which is followed by the one that has just been read, the Lord Jesus had said that He and the Father would come to those who loved Them, and make Their abode with them. But He had also already said above of the Holy Spirit, “But ye shall know Him; for He shall dwell with you, and shall be in you” (ver. 17): by which we understood that the divine Trinity dwelleth together in the saints as in His own temple. But now He saith, “These things have I spoken unto you while [still] dwelling with you.” That dwelling, therefore, which He promised in the future, is of one kind; and this, which He declares to be present, is of another. The one is spiritual, and is realized inwardly by the mind; the other is corporal, and is exhibited outwardly to the eye and the ear. The one brings eternal blessedness to those who have been delivered, the other pays its visits in time to those who await deliverance. As regards the one, the Lord never withdraws from those who love Him; as regards the other, He comes and goes. “These things, He says, “have I spoken unto you, while [still] dwelling with you;” that is, in His bodily presence, wherein He was visibly conversing with them.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxviii.html","locus":"77.1","cites":[{"at":346,"text":"ver. 17","label":"John 14:17","href":"/jhn/14/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/77/#iii.lxxviii-p3"},{"id":"augustine.JHN.14.26.1","start":26,"end":26,"heading":"Tractate LXXVII. Chapter XIV. 25–27.","excerpt":"2. “But the Comfort,” He adds, “[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.” Is it, then, that the Son speaks, and the Holy Spirit teaches, so that we merely get hold of the words that are uttered by the Son, and then understand them by the teaching of the Spirit as if the Son could speak without the Holy Spirit, or the Holy Spirit teach without the Son: or is it not rather that the Son also teacheth and the Spirit speaketh, and, when it is God that speaketh and teacheth anything, that the Trinity itself is speaking and teaching? And just because it is a Trinity, its persons required to be introduced individually, so that we might hear it in its distinct personality, and understand its inseparable nature. Listen to the Father speaking in the passage where thou readest, “The Lord said unto me, Thou art my Son:” listen to Him also teaching, in that where thou readest, “Every man that hath heard, and hath learned of the Father, cometh unto me.” The Son, on the other hand, thou hast just heard speaking; for He saith of Himself, “Whatsoever I have said unto you:” and if thou wouldst also know Him as a Teacher, bethink thyself of the Master, when He saith, “One is your Master, even Christ.” Furthermore, of the Holy Spirit, whom thou hast just been told of as a Teacher in the words, “He shall teach you all things,” listen to Him also speaking, where thou readest in the Acts of the Apostles, that the Holy Spirit said to the blessed Peter, “Go with them, for I have sent them.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxviii.html","locus":"77.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/77/#iii.lxxviii-p4"},{"id":"augustine.JHN.14.27.1","start":27,"end":27,"heading":"Tractate LXXVII. Chapter XIV. 25–27.","excerpt":"3. “Peace,” He said, “I leave with you, my peace I give unto you.” It is here we read in the prophet, “Peace upon peace:” peace He leaves with us when going away, His own peace He will give us when He cometh in the end. Peace He leaveth with us in this world, His own peace He will give us in the world to come. His own peace He leaveth with us, and abiding therein we conquer the enemy. His own peace He will give us when, with no more enemies to fight, we shall reign as kings. Peace He leaveth with us, that here also we may love one another: His own peace will He give us, where we shall be beyond the possibility of dissension. Peace He leaveth with us, that we may not judge one another of what is secret to each, while here on earth: His own peace will He give us, when He “will make manifest the counsels of the heart; and then shall every man have praise of God.” And yet in Him and from Him it is that we have peace, whether that which He leaveth with us when going to the Father, or that which He will give us when we ourselves are brought by Him to the Father. And what is it He leaveth with us, when ascending from us, save His own presence, which He never withdraweth? For He Himself is our peace who hath made both one. It is He, therefore, that becomes our peace, both when we believe that He is, and when we see Him as He is. For if, so long as we are in this corruptible body that burdens the soul, and are walking by faith, not by sight, He forsaketh not those who are sojourning at a distance from Himself; how much more, when we have attained to that sight, shall He fill us with Himself?","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxviii.html","locus":"77.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/77/#iii.lxxviii-p10"},{"id":"augustine.JHN.14.27.2","start":27,"end":27,"heading":"Tractate LXXVII. Chapter XIV. 25–27.","excerpt":"4. But why is it that, when He said, “Peace I leave with you,” He did not add, “my;” but when He said, “I give unto you,” He there made use of it? Is “my” to be understood even where it is not expressed, on the ground that what is expressed once may have a reference to both? Or may it not be that here also we have some underlying truth that has to be asked and sought for, and opened up to those who knock thereat? For what, if by His own peace He meant such to be understood as that which He possesses Himself? whereas the peace, which He leaves us in this world, may more properly be termed our peace than His. For He, who is altogether without sin, has no elements of discord in Himself; while the peace we possess, meanwhile, is such that in the midst of it we have still to be saying, “Forgive us our debts.” A certain kind of peace, accordingly, we do possess, inasmuch as we delight in the law of God after the inward man: but it is not a full peace, for we see another law in our members warring against the law of our mind. In the same way we have peace in our relations with one another, just because, in mutually loving, we have a mutual confidence in one another: but no more is such a peace as that complete, for we see not the thoughts of one another’s hearts; and we have severally better or worse opinions in certain respects of one another than is warranted by the reality. And so that peace, although left us by Him, is our peace: for were it not from Him, we should not be possessing it, such as it is; but such is not the peace He has Himself. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxviii.html","locus":"77.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/77/#iii.lxxviii-p15"},{"id":"augustine.JHN.14.27.3","start":27,"end":27,"heading":"Tractate LXXVII. Chapter XIV. 25–27.","excerpt":"5. But when the Lord proceeded to say, “Not as the world giveth, give I unto you,” what else does He mean but, Not as those give who love the world, give I unto you? For their aim in giving themselves peace is that, exempt from the annoyance of lawsuits and wars, they may find enjoyment, not in God, but in the friendship of the world; and although they give the righteous peace, in ceasing to persecute them, there can be no true peace where there is no real harmony, because their hearts are at variance. For as one is called a consort who unites his lot (sortem) with another, so may he be termed concordant whose heart has entered into a similar union. Let us, therefore, beloved, with whom Christ leaveth peace, and to whom He giveth His own peace, not after the world’s way, but in a way worthy of Him by whom the world was made, that we should be of one heart with Himself, having our hearts run into one, that this one heart, set on that which is above, may escape the corruption of the earth.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxviii.html","locus":"77.5","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/77/#iii.lxxviii-p18"},{"id":"augustine.JHN.14.28.1","start":28,"end":28,"heading":"Tractate LXXVIII. Chapter XIV. 27, 28.","excerpt":"1. We have just heard, brethren, these words of the Lord, which He addressed to His disciples: “Let not your heart be troubled, neither let it be afraid. Ye have heard how I said unto you, I go away, and come unto you: if ye loved me, ye would surely rejoice, because I go unto the Father; for the Father is greater than I.” Their hearts might have become filled with trouble and fear, simply because of His going away from them, even though intending to return; lest, possibly, in the very interval of the shepherd’s absence, the wolf should make an onset on the flock. But as God, He abandoned not those from whom He departed as man: and Christ Himself is at once both man and God. And so He both went away in respect of His visible humanity, and remained as regards His Godhead: He went away as regards the nature which is subject to local limitations, and remained in respect of that which is ubiquitous. Why, then, should their heart be troubled and afraid, when His quitting their eyesight was of such a kind as to leave unaltered His presence in their heart? Although even God, who has no local bounds to His presence, may depart from the hearts of those who turn away from Him, not with their feet, but their moral character; just as He comes to such as turn to Him, not with their faces, but in faith, and approach Him in the spirit, and not in the flesh. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxix.html","locus":"78.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 14:28","href":"/jhn/14/#v28-catena"}],"inFull":"/works/augustine/78/#iii.lxxix-p3"},{"id":"augustine.JHN.14.28.2","start":28,"end":28,"heading":"Tractate LXXVIII. Chapter XIV. 27, 28.","excerpt":"2. Let the Arian attend to this, and find healing in his attention; that wrangling may not lead to vanity, or, what is worse, to insanity. For it is the servant-form which is that wherein the Son of God is less, not only than the Father, but also than the Holy Spirit; and more than that, less also than Himself, for He Himself, in the form of God, is greater than Himself. For the man Christ does not cease to be called the Son of God, a name which was thought worthy of being applied even to His flesh alone as it lay in the tomb. And what else than this do we confess, when we declare that we believe in the only-begotten Son of God, who, under Pontius Pilate, was crucified, and buried? And what of Him was buried, save the flesh without the spirit? And so in believing in the Son of God, who was buried, we surely affix the name, Son of God, even to His flesh, which alone was laid in the grave. Christ Himself, therefore, the Son of God, equal with the Father because in the form of God, inasmuch as He emptied Himself, without losing the form of God, but assuming that of a servant, is greater even than Himself; because the unlost form of God is greater than the assumed form of a servant. And what, then, is there to wonder at, or what is there out of place, if, in reference to this servant-form, the Son of God says, “The Father is greater than I;” and in speaking of the form of God, the self-same Son of God declares, “I and my Father are one”? For one they are, inasmuch as “The Word was God;” and greater is the Father, inasmuch as “the Word was made flesh.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxix.html","locus":"78.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/78/#iii.lxxix-p6"},{"id":"augustine.JHN.14.28.3","start":28,"end":28,"heading":"Tractate LXXVIII. Chapter XIV. 27, 28.","excerpt":"3. May our Lord and Master bring home clearly to our minds the words, “If ye loved me, ye would surely rejoice, because I go unto the Father; for the Father is greater than I.” Let us, along with the disciples, listen to the Teacher’s words, and not, with strangers, give heed to the wiles of the deceiver. Let us acknowledge the twofold substance of Christ; to wit, the divine, in which he is equal with the Father, and the human, in respect to which the Father is greater. And yet at the same time both are not two, for Christ is one; and God is not a quaternity, but a Trinity. For as the rational soul and the body form but one man, so Christ, while both God and man, is one; and thus Christ is God, a rational soul, and a body. In all of these we confess Him to be Christ, we confess Him in each. Who, then, is He that made the world? Christ Jesus, but in the form of God. Who is it that was crucified under Pontius Pilate? Christ Jesus, but in the form of a servant. And so of the several parts whereof He consists as man. Who is He who was not left in hell? Christ Jesus, but only in respect of His soul. Who was to rise on the third day, after being laid in the tomb? Christ Jesus, but solely in reference to His flesh. In reference, then, to each of these, He is likewise called Christ. And yet all of them are not two, or three, but one Christ. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxix.html","locus":"78.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/78/#iii.lxxix-p10"},{"id":"augustine.JHN.14.28-29.1","start":28,"end":29,"heading":"Tractate LXXIX. Chapter XIV. 29–31.","excerpt":"1. Our Lord and Saviour, Jesus Christ, had said unto His disciples, “If ye loved me, ye would surely rejoice, because I go unto the Father; for the Father is greater than I.” And that He so spake in His servant-form, and not in that of God, wherein He is equal with the Father, is well known to faith as it resides in the minds of the pious, not as it is feigned by the scornful and senseless. And then He added, “And now I have told you before it come to pass, that, when it is come to pass, ye might believe.” What can He mean by this, when the fact rather is, that a man ought, before it comes to pass, to believe that which demands his belief? For it forms the very encomium of faith when that which is believed is not seen. For what greatness is there in believing what is seen, as in those words of the same Lord, when, in reproving a disciple, He said, “Because thou hast seen, thou hast believed; blessed are they that see not, and yet believe.” And I hardly know whether any one can be said to believe what he sees; for this same faith is thus defined in the epistle addressed to the Hebrews: “Now faith is the substance of those that hope, the assurance of things not seen.” Accordingly, if faith is in things that are believed, and that, too, in things which are not seen, what mean these words of the Lord, “And now I have told you before it come to pass, that, when it is come to pass, ye might believe”? Ought He not rather to have said, And now I have told you before it come to pass, that ye may believe what, when it is come to pass, ye shall see? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxx.html","locus":"79.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 14:29","href":"/jhn/14/#v29-catena"}],"inFull":"/works/augustine/79/#iii.lxxx-p3"},{"id":"augustine.JHN.14.30-31.1","start":30,"end":31,"heading":"Tractate LXXIX. Chapter XIV. 29–31.","excerpt":"2. But what says He next? “Hereafter I will not talk much with you; for the prince of this world cometh;” and who is that, but the devil? “And hath nothing in me;” that is to say, no sin at all. For by such words He points to the devil, as the prince, not of His creatures, but of sinners, whom He here designates by the name of this world. And as often as the name of the world is used in a bad sense, He is pointing only to the lovers of such a world; of whom it is elsewhere recorded, “Whosoever will be a friend of this world, becomes the enemy of God.” Far be it from us, then, so to understand the devil as prince of the world, as if he wielded the government of the whole world, that is, of heaven and earth, and all that is in them; of which sort of world it was said, when we were lecturing on Christ the Word, “And the world was made by Him.” The whole world therefore, from the highest heavens to the lowest earth, is subject to the Creator, not to the deserter; to the Redeemer, not to the destroyer; to the Deliverer, not to the enslaver; to the Teacher, not to the deceiver. And in what sense the devil is to be understood as the prince of the world, is still more clearly unfolded by the Apostle Paul, who, after saying, “We wrestle not against flesh and blood,” that is, against men, went on to say, “but against principalities and powers, and the world-rulers of this darkness.” For in the very next word he has explained what he meant by “world,” when he added, “of this darkness;” so that no one, by the name of the world, should understand the whole creation, of which in no sense are fallen angels the rulers. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxx.html","locus":"79.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 14:30–31","href":"/jhn/14/#v30-catena"}],"inFull":"/works/augustine/79/#iii.lxxx-p10"}]},{"work_id":"catena","author":"Thomas Aquinas","short_name":"Aquinas","author_dates":"1225-1274","tradition":"Medieval Catholic","era":"Middle Ages","died":1274,"title":"Catena Aurea: Commentary on the Four Gospels, Collected out of the Works of the Fathers. Vol. IV, Part 1: St. John","edition_short":"Oxford: John Henry Parker, 1841-45","author_url":"/commentators/aquinas/","divisions":"verse","work_url":"/works/catena/","entries":[{"id":"catena.JHN.14.1.1","start":1,"end":1,"heading":"Let not your heart be troubled; ye believe in God, believe also in me.","excerpt":"Aug. Our Lord consoles His disciples, who, as men, would be naturally alarmed and troubled at the idea of His death, by assuring them of His divinity: Let not your heart be troubled: ye believe in God, believe also in Me; as if they must believe in Him, if they believed in God; which would not follow, unless Christ were God. Ye are in fear for this form of a servant; let not your heart be troubled; the form of God shall raise it up. Chrys. Faith too in Me, and in the Father that begat Me, is more powerful than any thing that shall come upon you; and will prevail in spite of all difficulties. He shews His divinity at the same time by discerning their inward feelings: Let not your heart be troubled.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 67","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxviii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.2.1","start":2,"end":2,"heading":"In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.","excerpt":"Aug. And as the disciples were afraid for themselves, when Peter, the boldest and most zealous of them, had been told, The cock shall not crow, till thou hast denied Me thrice, He adds, In My Father's house are many mansions, by way of an assurance to them in their trouble, that they might with confidence and certainty look forward, after all their trials, to dwelling together with Christ in the presence of God. For though one man is bolder, wiser, juster, holier than another, yet no one shall be removed from that house of God, but each receive a mansion suited to his deserts. The penny indeed which the householder paid to the labourers who worked in his vineyard, was the same to all; for life eternal, which this penny signifies, is of the same duration to all. But there may be many mansions, many degrees of dignity, in that life, corresponding to people's deserts. Greg. The many mansions agree with the one Penny because, though one may rejoice more than another, yet all rejoice with one and the same joy, arising from the vision of their Maker. Aug. And thus God will ari in all; that is, since God is love, love will bring it to pass, that what each has, will be common to all. That which one loves in another is one's own, though one have it not one's self. And then there will be no envy at superior grace, for in all hearts will reign the unity of love.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 67, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxviii.html#iii.lxviii-p6","status":"detected","href":"/jhn/14/#v1-augustine","ref":"John 14:1–2"},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 67, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxviii.html#iii.lxviii-p6","status":"detected","href":"/jhn/14/#v1-augustine","ref":"John 14:1–2"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.2.2","start":2,"end":2,"heading":"In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.","excerpt":"Greg. Nor is there any sense of deficiency in consequence of such inequality; for each will feel as much as sufficeth for himself. But they are rejected by the Christians, who infer from there being many mansions that there is a place outside the kingdom of heaven, where innocent souls, that have departed this life without baptism, and could not there enter into the kingdom of heaven, remain happy. But God forbid, that when every house of every heir of the kingdom is in the kingdom, there should be a part of the regal house itself not in the kingdom. Our Lord does not say, In eternal bliss are many mansions, but they are in My Fathers house. Chrys. SxiT: Lord having said above to Peter, Whither I go, thou canst not follow Me now, but thou shalt follow Me afterwards, that they might not think that this promise was made to Peter only, He says, In Father's house are many mansions; i. You shall be admitted into that place, as well as Peter, for it contains abundance of mansions, which are ever ready to receive you: If it were not so, I would have told you: I go to prepare a place for you, Aug. He means evidently that there are already many mansions, and that there is no need of His preparing one.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 73","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.2.3","start":2,"end":2,"heading":"In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.","excerpt":"Aug. But why does He go and prepare a place, if there are many mansions already? Because these are not as yet so prepared as they will be. The same mansions that He hath prepared by predestination, He prepares by operation. They are prepared already in respect of predestination; if they were not, He would have said, I will go and prepare, i. predestinate, a place for you; but inasmuch as they are not yet prepared in respect of operation, He says, And if I go and prepare a place for you. And now He is preparing mansions, by preparing occupants for them. Indeed, when He says, In My Father's house are many mansions, what think we the house of God to be but the temple of God, of which the Apostle saith, The temple of God is holy, which temple ye are. This house of God then is now being built, now being prepared. But why has He gone away to prepare it, if it is ourselves that He prepares: if He leaves us, how can He prepare us? The meaning is, that, in order that those mansions may be prepared, the just must live by faith and if thou seest, there is no faith. Let Him go away then, that He be not seen; let Him be hid, that He be believed. Then a place is prepared, if thou live by faith: let faith desire, that desire may enjoy. If thou rightly understandest Him, He never leaves either the place He came from, or that He goes from. He goes, when He withdraws from sight, He comes, when He appears. But except He remain in power, that we may grow in goodness, no place of happiness will be prepared for us.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 68","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxix.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.2-3.1","start":2,"end":3,"heading":"In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.","excerpt":"Chrys. Having said, Thou canst not follow Me now, that they might not think that they were cut off for ever, He adds: And if I go and prepare a place for you, I will come again and receive you unto Myself, that where I am,, there ye may be also: a recommendation to them to place the strongest trust in Him. Theophyl. And if not, I would have told you: I go to prepare, As if He said; Either way ye should not be troubled, whether places are prepared for you, or not. For, if they are not prepared, I will very quickly prepare them.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.3.1","start":3,"end":3,"heading":"And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.","excerpt":"Alcuin. He says then, If I go, by the absence of the flesh, shall come again, by the presence of the Godhead; or, I shall come again to judge the quick and dead. And as He knew that they would ask whither He went, or by what way He went, He adds, And whither I go ye know, i. to the Father, and the way ye know, i. Myself. Chrys. He shews them that He is aware of their curiosity to know His meaning, and thus excites them to put questions to Him.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.5-6.1","start":5,"end":6,"heading":"Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way?","excerpt":"Chrys. If the Jews, who wished to be separated from Christ, asked whither He was going, much more would the disciples, who wished never to be separated from Him, be anxious to know it. So with much love, and, at the same time, fear, they proceed to ask: Thomas saith unto Him, Lord, we know not whither Thou goest; and how can we know the way? Aug. Our Lord had said that they knew 'both, Thomas says that they knew neither. Our Lord cannot lie; they knew not that they did know. Our Lord proves that they did: Jesus saith unto Him, I am the way, the truth, and the life. Aug. As if He said, am the way, whereby thou wouldest go; am the truth, whereto thou wouldest go; lam the life, in which thou wouldest abide. capit The truth and the life every one understands; but not every one hath found the way. Even the philosophers of the world have seen that God is the life eternal, the truth which is the end of all knowledge. And the Word of God, which is truth and life with the Father, by taking upon Him human nature, is made the way. Walk by the Man, and thou wilt arrive at God. For it is better to limp on the right way, than to walk ever so stoutly by the wrong. Hilary. For He who is the way doth not lead us into devious courses out of the way; nor does He who is the truth deceive us by falsehoods; nor does He who is the life leave us in the darkness of death.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 73, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxv.html#iv.lxxv-p42","status":"detected","href":"/jhn/14/#v5-chrysostom","ref":"John 14:5"},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 69","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxx.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.6.1","start":6,"end":6,"heading":"Jesus saith unto him, I am the way, the truth, and the life : no man cometh unto the Father, but by me.","excerpt":"Theophyl. When thou art engaged in the practical, He is made thy way; when in the contemplative, He is made thy truth. And to the active and the contemplative is joined life: for we should both act and contemplate with reference to the world to come.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.6.2","start":6,"end":6,"heading":"Jesus saith unto him, I am the way, the truth, and the life : no man cometh unto the Father, but by me.","excerpt":"Aug. They knew the way, because they knew He was the way. But what need to add, the truth, and the life? Because they were yet to be told whither He went. He went to the truth; He went to the life. He went then to Himself, by Himself. But didst Thou leave Thyself, O Lord, to come to us? I know that Thou tookest upon Thee the form of a servant; by the flesh Thou earnest, remaining where Thou wast; by that Thou returnedst, remaining where Thou hadst come to. If by this then Thou earnest, and returnedst, by this Thou wast the way, not only to us, to come to Thee, but also to Thyself to come, and to return again. And when Thou wentest to life, which is Thyself, Thou raisedst that same flesh of Thine from death to life. Christ therefore went to life, when His flesh arose from death to life. And since the Word is life, Christ went to Himself; Christ being both, in one person, i. Again, by the flesh God came to men, the truth to liars; for God is true, but every man a liar. When then He withdrew Himself from men, and lifted up His flesh to that place in which no liar is, the same Christ, by the way, by which He being the Word became flesh, by Himself, i. by His flesh, by the same returned to Truth, which is Himself, which truth, even amongst the liars He maintained unto death. Behold I myself !, if I make you 'i.e. understand what I say, do in a certain sense go to you, tin though I do not leave myself....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 69, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxx.html#iii.lxx-p9","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.6-7.1","start":6,"end":7,"heading":"Jesus saith unto him, I am the way, the truth, and the life : no man cometh unto the Father, but by me.","excerpt":"... And when I cease speaking, return to myself, but remain with you, if ye remember what ye have heard. If the image which God hath made how much more the Image which God hath begotten? Thus He goes by Himself, to Himself and to the Father, and we by Him, to Him and to the Father. Chrys. For if, He says, ye have Me for your guide to the Father, ye shall certainly come to Him. Nor can ye come by any other way. Whereas He had said above, No man can come to Me, except the Father draw him, now He says, No man cometh unto the Father but by Me, thus equalling Himself to the Father. The next words explain, Whither I go ye know, and the way ye know. If ye had known Me, He says, ye should have known My Father also; i. If ye had known My substance and dignity, ye would have known the Father's. They did know Him, but not as they ought to do. Nor was it till afterwards, when the Spirit came, that they were fully enlightened. On this account He adds, And from henceforth ye know Him, know Him, that is, spiritually. And have seen Him, i. by Me; meaning that he who had seen Him, had seen the Father. They saw Him, however, not in His pure substance, but clothed in flesh.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 73","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.7.1","start":7,"end":7,"heading":"If ye had known me, ye should have known My Father also; and from henceforth ye know him, and have seen him.","excerpt":"Bede. How can our Lord say, If ye had known Me, ye should have known My Father also; when He has just said, Whither I go ye know, and the way ye know We must suppose that some of them knew, and others not: among the latter, Thomas. Hilary. Or thus: When it is said that the Son is the way to the Father, is it meant that He is so by His teaching, or by His nature? We shall be able to see from what follows: If ye had known Me, ye should have known My Father also. In His incarnation asserting His Divinity, He maintained a certain order of sight and knowledge: separating the time of seeing from that of knowing. For Him, who He saith must be known, He speaks of as already seen: that henceforward they might from this revelation have knowledge of the Divine Nature which they had all along seen in Him.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.8-9.1","start":8,"end":9,"heading":"Philip saith unto him, Lord, shew us the Father, and it sufficeth us.","excerpt":"Hilary. A declaration so new startled Philip. Our Lord is seen to be man. He confesses Himself to be the Son of God, declares that, if He were known, the Father would be known, that, if He is seen, the Father is seen. The familiarity of the Apostle therefore breaks forth into questioning our Lord, Philip saith unto Him, Lord, shew us the Father, and it sufficeth us. He did not deny He could be seen, but wished to be shewn him; nor did he wish to see with his bodily eyes, but that He whom he had seen might be made manifest to his understanding. He had seen the Son in the form of man, but how through that form He saw the Father, he did not know. This he wants to be shewn him, shewn to his understanding, not set before his eyes; and then he will be satisfied: And it sufficeth us. For to that joy of beholding His face, nothing can be added. Philip understood this, and said, Lord, shew us the Father, and it sufficeth us. But he did not yet understand that he could in the same way have said, Lord, shew us Thyself, and it sufficeth us. But our Lord's answer enlightens him, Jesus saith unto him, Have been so long with you, and yet hast thou not known Me, Philip? Aug. But how is this, when our Lord said that they knew whither He was going, and the way, because they knew Him? The question is easily settled by supposing that some of them knew, and others not; among the latter, Philip.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.9.1","start":9,"end":9,"heading":"Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip ? he that hath seen me hath seen the Father ; and how sayest thou then, Shew us the Father ?","excerpt":"Hilary. He reproves the ignorance of Philip in this respect. For whereas his actions had been strictly divine, such as walking on the water, commanding the winds, remitting sins, raising the dead, He complained that in His assumed humanity, the Divine nature was not discerned. Accordingly to Philip's request, to be shewn the Father, Our Lord answers, He that hath seen Me, hath seen the Father. Aug. When two persons are very like each, we say, If you have seen the one, you have seen the other. So here, He that hath seen Me, hath seen the Father; not that He is both the Father, and the Son, but that the Son is an absolute likeness of the Father.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.9-10.1","start":9,"end":10,"heading":"Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip ? he that hath seen me hath seen the Father ; and how sayest thou then, Shew us the Father ?","excerpt":"Chrys. Or thus: Philip, because thought he had seen the Son with his bodily eye, wished to see the Father in the , same way; perhaps too remembering what the Prophet said, I saw the Lord, and therefore he says, Shew us the Father. isa. The Jews had asked, who was His Father; and Peter and Thomas, whither He went; and neither were told plainly. Philip therefore, that he might not seem burdensome, after saying, Shew us the Father, adds, And it sufficeth us: i. we seek for no more. Our Lord in reply does not say, that he asked an impossible thing, but that he had not seen the Son to begin with, for that if he had seen Him, he would have seen the Father: Have I been so long time with you, and yet hast thou not known Me? He does not say, not seen Me, but, not known Me; not known that the Son, being what the Father is, does in Himself fitly shew the Father. Then dividing the Persons, He says, He that hath seen Me hath seen the Father; that none might maintain that He was both the Father and the Son. The words shew too that even the Son was not seen in a bodily sense. So if any one takes seeing here, for knowing, I will not contradict him, but will take the sentence as if it was, He that hath known Me, hath known the Father. He shews here His consubstantiality with the Father: He that hath seen My substance, hath seen the Father. Whence it is evident He is not a creature: for all know and see the creature, but not all God; Philip, for instance, who wished to see the substance of the Father....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 74, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxvi.html#iv.lxxvi-p5","status":"detected","href":"/jhn/14/#v8-chrysostom","ref":"John 14:8–9"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.9-10.2","start":9,"end":10,"heading":"Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip ? he that hath seen me hath seen the Father ; and how sayest thou then, Shew us the Father ?","excerpt":"... If Christ then had been of another substance from the Father, He would never have said, He that hath seen Me, hath seen the Father, A man cannot see the substance of gold in silver: one nature cannot be made apparent by another. Aug. He then addresses all of them, not Philip only: The word that I speak unto you, I speak not of Myself. What is, speak not of Myself , but, that speak am not of Myself? He attributes what He does to Him, from whom He Himself, the doer, is. Hilary. Wherein He neither desires Himself to be the Son, hides the existence of His Father's power in Him. In that He speaks, it is Himself that speaks in His own person; inram that He speaks not of Himself, He witnesseth His nativity, that He is God from God.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.10.1","start":10,"end":10,"heading":"Belie vest thou not that I am in the Father, and the Father in me ? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.","excerpt":"Hilary. He does not mean the sight of the bodily eye: for His fleshly part, born of the Virgin, doth not avail towards contemplating the form and image of God in Him; but the Son of God being known with the understanding, it follows that the Father is known also, forasmuch as He is the image of not differing from but expressing His Author. For our Lord's expressions do not speak of one person solitary and without relationship, but teach us His birth. The Father also excludes the supposition of a single solitary person, and leaves us no other doctrine but that the Father is seen in the Son, by the incommunicable likeness of birth. But is he to be reproved, who, when he has seen the likeness, wishes to see the man of whom he is the likeness? No: our Lord rebuked the question, only with reference to the mind of the asker. Philip asked, as if the Father were better than the Son; and so shewed that He did not know the Son. Which opinion our Lord corrects: Believest thou not that I am in the Father, and the Father in Me? as if He said, If it is a great wish with thee to see the Father, at any rate believe what thou dost not see. Hilary. For what excuse was there for ignorance of the Father, or what necessity to shew Him, when the Father was seen in the Son by His essential nature, while by the identity of unity, the naturae. Begotten and the Begetter are one: Believest thou not that I am in the Father and the Father in Me? Aug. He wished him to live by faith, before he had sight, and therefore says, Believest thou not? Spiritual vision is the reward of faith, vouchsafed to minds purified by faith.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 68, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxix.html#iii.lxix-p15","status":"detected","href":"/jhn/14/#v3-augustine","ref":"John 14:3–4"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.10.2","start":10,"end":10,"heading":"Belie vest thou not that I am in the Father, and the Father in me ? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.","excerpt":"Hilary. But the Father is in the Son, and the Son in the Father, not a conjunction of two harmonizing essences, nor by a nature grafted into a more capacious substance as in material bodies, in which it is impossible that what is within can be made external to that which contains it; but by the birth of a nature which is life from life; forasmuch as from God nothing but God can be born. Hilary. The unchangeable God follows, so to speak, His own nature, by begetting unchangeable God. Nor does the perfect birth of unchangeable God from unchangeable God forsake His own nature. We understand then here the nature of God subsisting in Him, since God is in God, nor besides Him who is God, can any other be God.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.10.3","start":10,"end":10,"heading":"Belie vest thou not that I am in the Father, and the Father in me ? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.","excerpt":"Chrys. Mark the abundant proof of the unity of substance. For He continues; But the Father that dwelleth in Me, He doeth the works. As if He said, My Father and I act together, not differently from each other; agreeing with what He said below: If I do not the works of My Father, believe Me not. But why does He pass from words to works? Why does He not say as we might have expected, He speaketh the words? Because He means to apply what He says both to His doctrine, and to His miracles; or because His words are themselves works. For he that edifieth his neighbour by speaking, doth a good work. These two sentences are brought against us by different sects of heretics; the Arians saying that the Son is unequal to the Father, because He does not speak of Himself; the Sabellians, that the same who is the Father is the Son. For what is meant, they ask, by, The Father that dwelleth in Me, He doeth the works, but, I that dwell in Myself, do these works. Hilary. That the Father dwells in the Son, shews that He is not single, or solitary; that the Father works by the Son, shews that He is not different or alien. As He is not solitary who doth not speak from Himself, so neither is He alien and separable who speaketh by Him. Having shewn then that the Father spoke and worked in Him, He formally states this union: Believe that I am in the Father, and the Father in Me: that they might not think that the Father worketh and speaketh in the Son as by a mere agent or instrument, not by the unity of nature implied His Divine birth.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.11.1","start":11,"end":11,"heading":"Believe me that I am in the Father, and the Father in me : or else believe me for the very works' sake.","excerpt":"Aug. Philip alone was reproved before. But if this does not suffice to shew my consubstantiality, at least learn it from My works: Or else believe Me for the very works' sake. Ye have seen My miracles, and all the proper signs of My divinity; works which the Father alone worketh, sins remitted, life restored, and the like. Aug. Believe then for My works' sake, that I am in Father, and the Father in Me; for, were we separated, we could not be working together.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.12.1","start":12,"end":12,"heading":"Verily, verily, I say unto you, He that belie veth on me, the works that I do shall he do also ; and greater works than these shall he do; because I go unto my Father.","excerpt":"Chrys. Having said, Believe for the works' sake, our Lord Chrys. goes on to declare that He can do much greater than these, and what is more wonderful, give others the power of working them. Verily, verily, I say unto you, He that believeth on Me, the works that I do, shall he do also; and greater works than these shall he do.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 63, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxv.html#iv.lxv-p44","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.12.2","start":12,"end":12,"heading":"Verily, verily, I say unto you, He that belie veth on me, the works that I do shall he do also ; and greater works than these shall he do; because I go unto my Father.","excerpt":"... It is indeed a greater thing that a shadow should heal, than that the border of a garment should. Nevertheless, by works here our Lord refers to His words. For when He says, My Father that dwelleth in Me, He doeth the works, what are these works but the words which He spoke? And the fruit of those words was their faith. But these were but few converts in comparison with what those disciples made afterwards by their preaching: they converted the Gentiles to the faith. Did not the rich man go away sorrowful from His words? And yet that which one did not do at His own exhortation, many did afterwards when He preached through the disciples. He did greater works when preached by the believing, than when speaking to men's ears. Still these greater works He did by His Apostles, whereas He includes others besides them, when He says, He that believeth on Me. Are we not to compute any one among the believers in Christ, who does not do greater works than Christ? This sounds harsh if not explained. The Apostle says, To him that believeth on Him that justifieth the ungodly, his faith is counted for righteousness. ' By this work then we shall do the works of Christ, the very believing in Christ being the work of Christ, for He worketh though not without us. Attend then; He that believeth on Me, the works that I do, shall he do also. ' First I do them, then he will do them: I do them, that he may do them....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.12-13.1","start":12,"end":13,"heading":"Verily, verily, I say unto you, He that belie veth on me, the works that I do shall he do also ; and greater works than these shall he do; because I go unto my Father.","excerpt":"... Do what works but this, viz. that a man, from being a sinner, become just? which thing Christ worketh in us, though not without us. This in truth I call a greater work to do, than to create the heaven and the earth; for heaven and earth shall pass away, but the salvation and justification of the predestinated shall remain. However, the Angels in heaven are the work of Christ; shall he who worketh with Christ for his own justification, do greater even than these? Judge any one which be the greater work, to create the just, or to justify the ungodly? At least, if both be of equal power, the latter hath more of mercy. But it is not necessary to understand all the works of Christ, when He says, greater works than these shall he do. These perhaps refers to the works He had done that hour. He had then been verba instructing them in the faith. And surely it is a less work to preach righteousness, which He did without us, than to justify the ungodly, which He so does in us, as that we do it ourselves. Great things truly did our Lord promise His people, when He went to His Father: Because I go unto My Father. Chrys. i. I shall not perish, but shall remain My proper dignity, in heaven. Or He means: It is your Par henceforth to work miracles, since I am going. Aug. that no one might attribute the merit to himself, He shews, that even those greater works were His own doing: And whatsoever ye shall ask in My name, that will I do. Before it was, He shall do, now, I will do: as if He said, Let not this appear impossible to you....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 74, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxvi.html#iv.lxxvi-p30","status":"detected","href":"/jhn/14/#v14-chrysostom","ref":"John 14:14"},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 72, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxiii.html#iii.lxxiii-p3","status":"detected","href":"/jhn/14/#v12-augustine","ref":"John 14:12"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.12-13.2","start":12,"end":13,"heading":"Verily, verily, I say unto you, He that belie veth on me, the works that I do shall he do also ; and greater works than these shall he do; because I go unto my Father.","excerpt":"... He that believeth in Me, will not be greater than I; but I shall do greater works then than now; greater by him that believeth on Me, than now by Myself; which will not be a failing, but a condescension. Chrys. In My name, He says. Thus the Apostles; In the name of Jesus of Nazareth, arise and walk. All the miracles that they did, He did: the hand of the Lord was with them. Theophyl. This is an explanation of the doctrine of miracles. It is by prayer, and invocation of His name, that a man is able to work miracles.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 74, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxvi.html#iv.lxxvi-p27","status":"detected","href":"/jhn/14/#v12-chrysostom","ref":"John 14:12–13"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.12-14.1","start":12,"end":14,"heading":"Verily, verily, I say unto you, He that belie veth on me, the works that I do shall he do also ; and greater works than these shall he do; because I go unto my Father.","excerpt":"Aug. Whatsoever ye shall ask. Then why do we often see believers asking, and not receiving? Perhaps it is that they ask When a man would make a bad use of what he asks for, God in His mercy does not grant him it. Still if God even in kindness often refuses the requests of believers, how arc we to understand, Whatsoever ye shall ask in My name, I will do? Was this said to the Apostles only? No. He says above, He that believeth on Me, the works that I do shall he do also. And if we go to the lives of the Apostles themselves, we shall find that he who laboured more than they all, prayed that the messenger of Satan might depart from him, but was not granted his request. But attend: does not our Lord lay down a certain condition? In My name, which is Christ Jesus. Christ signifies King, Jesus, Saviour. Therefore whatever we ask for that would hinder our salvation, we do not ask in our Saviour's name: and yet He is our Saviour, not only when He does what we ask, but also when He does not. When He sees us ask any thing to the disadvantage of our salvation, He shews Himself our Saviour by not doing it. The physician knows whether what the sick man asks for is to the advantage or disadvantage of his health; and does not allow what would be to his hurt, though the sick man himself desires it; but looks to his final cure. And some things we may even ask in His name, and He will not grant them us at the time, though He will some time. What we ask for is deferred, not denied. He adds, that the Father may be glorified in the Son. The Son does not do any thing without the Father, inasmuch as He does it in order that the Father may be glorified in Him.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 73","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxiv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.14.1","start":14,"end":14,"heading":"If ye shall ask any thing in my name, I will do it.","excerpt":"Chrys. For when the great power of the Son is manifested, He that begat Him is glorified. introduces this last, to confirm the truth of what He has said. Theophyl. Observe the order in which the glorifying of the Father comes. In the name of Jesus miracles were done, by which men were made to believe the Apostles' preaching. This brought them to the knowledge of the Father, and thus the Father was glorified in the Son.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 74","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxvi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.15-16.1","start":15,"end":16,"heading":"If ye love me, keep my commandments.","excerpt":"Chrys. Our Lord having said, Whatsoever ye shall ask in My name, that I will do; that they might not think simply asking would be enough, He adds, If ye love Me, keep My commandments. And then will do what ye ask, seems to be His meaning. Or the disciples having heard Him say, I go to the Father, and being troubled at the thought of it, He says, To love Me, is not to be troubled, but to keep My commandments: this is love, to obey and believe in Him who is loved. And as they had been expressing a strong desire for His bodily presence, He assures them that His absence will be supplied to them in another way: And I will pray the Father, and He will give you another Comforter. Wherein He shews too that He Himself is the Comforter. Paraclete means advocate, and is applied to Christ: We have an Advocate with the Father, Jesus Christ the righteous.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 75","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxvii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.16.1","start":16,"end":16,"heading":"And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;","excerpt":"Alcuin. Paraclete, i. Comforter. They had then one Comforter, who comforted and elevated them by Didym. the sweetness of His miracles, and His preaching. Didymus. Holy Ghost was another Comforter: differing not in Sancto. nature, but in operation. For whereas our Saviour in His office legati of Mediator, and of Messenger and as High Priest, made supplication for our sins; the Holy Ghost is a Comforter in another sense, i. as consoling our griefs. But do not infer from the different operations of the Son and the Spirit, a difference of nature. For in other places we find the Holy Spirit legati performing the office of intercessor with the Father, as, The Spirit Himself intercedeth for us. And the Saviour, on the other hand, pours consolation into those hearts that need it: Mace, as in Maccabees, He strengthened those of the people that were brought low.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.16.2","start":16,"end":16,"heading":"And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;","excerpt":"Greg. But if the Holy 'Spirit abides in the disciples, how is it a special mark of the i. Mediator that He abides in Him. We shall better understand, if we distinguish between the different gifts of the Spirit. In respect of those gifts without which we cannot attain to salvation, the Holy Spirit ever abides in all the Elect: but in respect of those which do not relate to our own salvation, but to the procuring that of others, He does not always abide in them. For He sometimes withdraws His miraculous gifts, that His grace may be possessed with humility. Christ has Him without measure and always. This speech levels at a stroke, as it were, the opposite heresies. The word another, shews the distinct personality of the Spirit: the word Paraclete, His consubstantiality. Aug. Comforter, the title of the Holy Spirit, the third Person in the Trinity, the Apostle applies to God: A man. God that comforteth those that are cast down, comforted us. The Holy Spirit therefore Who comforts those that are cast down, is God. Or if they will have this said by the Apostle of the Father or the Son, let them not any longer separate the Holy Spirit from the Father and the Son, in His peculiar office of comforting.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.17.1","start":17,"end":17,"heading":"Even the Spirit of truth; whom the world can- not receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.","excerpt":"Chrys. The Spirit does not depart even at death. He intimates that the Holy Ghost will not suffer death, or go away, as He has done. But that the mention of the Comforter might not lead them to expect another incarnation, a Comforter to be seen with the eye, He adds, Even the Spirit of truth, Whom the world cannot receive, because it seeth Him not, neither knoweth Him.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 75, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxvii.html#iv.lxxvii-p13","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.17.2","start":17,"end":17,"heading":"Even the Spirit of truth; whom the world can- not receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.","excerpt":"Aug. This is the Holy Ghost in the Trinity, Whom the Catholic faith professes to be consubstantial and coeternal with the Father and the Son. The Spirit of truth He calls Him, because He unfolds the. figures of the Old Testament. The world are the wicked, seeing is certain knowledge; sight being the most certain of the senses.","source_url":"https://archive.org/stream/a6788682p204thomuoft/a6788682p204thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 74","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.17.3","start":17,"end":17,"heading":"Even the Spirit of truth; whom the world can- not receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.","excerpt":"Bede. Note too, that when He calls the Holy Spirit the Spirit of truth, He shews that the Holy Spirit is His Spirit: then when He says He is given by the Father, He declares Him to be the Spirit of the Father also. Thus the Holy Ghost proceeds both from the Father, and from the Son. Greg. The Holy Spirit kindles in every one, in whom Greg. He dwells, the desire of things invisible. And since worldly or' minds love only things visible, this world receiveth Him not, because it rises not to the love of things invisible. In proportion as secular minds enlarge themselves by the spread of their desires, in that proportion they narrow themselves, with respect to admitting Christ. Aug. Thus the world, i. Aug. the lovers of the world, cannot, He says, receive the Holy Spirit: that is to say, unrighteousness cannot be righteous. The world, i. the lovers of the world, cannot receive Him, because it seeth Him not. The love of the world hath not invisible eyes wherewith to see that which can only be seen invisibly. It follows: But ye know Him, for He dwelleth with you. And that they might not think this meant a visible dwelling, in the sense in which we use the phrase with respect to a guest, He adds, And shall be in you. As if He said, He will not dwell with you as I have but Aug. To be in a place lxxv. is prior to dwelling. Be in you, is the explanation of dwell with you: i. shews that the latter means not that He is seen, but that He is known. He must be in us, that the knowledge of Him may be in us. We see the Holy Ghost then in us, in our consciences.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 74","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxv.html","status":"detected","href":null,"ref":null},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 74, section 5","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxv.html#iii.lxxv-p26","status":"detected","href":"/jhn/14/#v17-augustine","ref":"John 14:17"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.17.4","start":17,"end":17,"heading":"Even the Spirit of truth; whom the world can- not receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.","excerpt":"Aug. But when the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us, how shall we love and keep the commandments of Christ, so as to receive the Spirit, when we are not able to love or to keep them, unless we have received the Spirit? Does love in us go first, i. do we so love Christ and keep His commandments as to deserve to receive the Holy Spirit, and to have the love of God the Father shed abroad in our hearts? This is a perverse opinion. For he who does not love the Father, does not love the Son, however he may think he does. It remains for us to understand, that he who loves has the Holy Spirit, and by having Him, attains to having more of Him, and by having more of Him, to loving more. The disciples had already the Spirit which our Lord promised; but they were to be given more of Him: they had Him secretly, they were to receive Him openly. The promise is made both to him who has the Spirit, and to him who has Him not; to the former, that he shall have Him; to the latter, that He shall have more of Him. Chrys. When He had cleansed His disciples by the sacrifice of His passion, and their sins were remitted, and they were sent forth to dangers and trials, it was necessary that they should receive the Holy Spirit abundantly. But they were made to wait some time for this gift, in order that they might feel the want of it, and so be the more grateful for it when it came.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 74","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxv.html","status":"detected","href":null,"ref":null},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 75","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxvii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.18-19.1","start":18,"end":19,"heading":"I will not leave you comfortless: I will come to you.","excerpt":"Aug. That no one might think, because our Lord was about to give the Holy Spirit, that He would therefore not be present Himself in Him, He adds, will not leave you comfortless. The Greek word signifies \" wards.\" Although then the Son of God has made us the adopted sons of the Father, yet here He Himself shews the affection of a Father towards us. Chrys. At the first He said, Whither I go ye shall come; but as this was a long time off, promises them the Spirit in the interval. And as they knew not what that was, He promises them that they most desired, His own presence, will come to you: but intimates at the same time that they are not to look for the same kind of presence over again: Yet a little while, and the world seeth Me no more: as if He said, I will come to you, but not to live with you every day as I did before. And, will come to you alone, He says, thus preventing any inconsistency with what He had said to the Jews: Henceforth ye shall not see Me.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 75, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxvi.html#iii.lxxvi-p3","status":"detected","href":"/jhn/14/#v18-augustine","ref":"John 14:18"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.19.1","start":19,"end":19,"heading":"Yet a little while, and the world seeth me no more : but ye see me : because I live, ye shall live also.","excerpt":"Aug. For the world saw Him then with the carnal eye, manifest in the flesh, though it did not see the Word hidden under the flesh. But after the resurrection He was unwilling to shew even His flesh, except to His own followers, whom He allowed to see and to handle it: Yet a little while, and the world seeth Me no more; but ye shall see Me, But, inasmuch as the world, by which are meant all who are aliens from His kingdom, will see Him at the last judgment, it is better perhaps to understand Him here as pointing to that time, when He will be taken for ever from the eyes of the wicked, to be seen thenceforth by those who love Him. A little while, He says, for that which seems a long time to men, is but a moment in the eyes of God. Because live, ye shall live also. Theophyl. As if He said, Though I shall die, I shall rise again. And ye shall live also, i. when ye see Me risen again, ye will rejoice, and be as dead men brought to life again. Chrys. To me however he seems to refer not only to the present life, but to the future; as if He said, The death of the cross shall not separate you from Me for ever, but only hide Me from you for a moment.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.19-20.1","start":19,"end":20,"heading":"Yet a little while, and the world seeth me no more : but ye see me : because I live, ye shall live also.","excerpt":"Aug. But why does He speak of life as present to Him, future to them? Because His resurrection preceded, theirs was to follow. His resurrection was about so soon to take place, that He speaks of it as present; theirs being deferred till the end of the world, He does not say ye live, but ye shall live. Because He lives, therefore we shall live: As by man came death, by man came also the resurrection of the dead. It follows: In that day (the day of which He saith, ye shall live also) ye shall know, i. whereas now ye believe, then ye shall see, that I am in the Father, and ye in Me, and I in you. For when we shall have attained to that life in which death is swallowed up, then shall be finished that which is now begun by Him, that He should be in us, and we in Him.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 75, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxvi.html#iii.lxxvi-p7","status":"detected","href":"/jhn/14/#v19-augustine","ref":"John 14:19"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.20-21.1","start":20,"end":21,"heading":"At that day ye shall know that I am in my Father, and ye in me, and I in you.","excerpt":"Chrys. Or, in that day on which I shall rise again, ye shall know. For His resurrection it was that established their faith. Then the powerful teaching of the Holy Spirit began. His saying, I am in the Father, expresses His humility; the next, And ye in Me, and I in you, His humanity and God's assistance to Him. Scripture often uses the same words in different senses, as applied to God and to men. Hilary. Or He means by this, that whereas He was the Father by the nature of His divinity, and we in Him by means of His birth in the flesh; He on the other hand should be believed to be in us by the mystery of the Sacrament: as He Himself testified above: Whoso eateth My flesh, drinketh My blood, dwelleth in Me, and. I in Him. Alcuin By love, and the observance of His commandments, that will be perfected in us which He has begun, viz. that we should be in Him, and He in us. And that this blessedness may be understood to be promised to all, not to the Apostles only, He adds, He that hath My commandments and keepeth them, he it is that loveth Me. Aug. He that hath them mind, and keepeth them in life; he that hath them in words, and keepeth them in works; he that hath them by hearing, and keepeth them by doing; he that hath them by doing, and keepeth them by persevering, he it is that loveth Me. Love must be shewn by works, or it is a mere barren name.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 75","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxvi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.21.1","start":21,"end":21,"heading":"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.","excerpt":"Theophyl. As if He said, Ye think that by sorrowing, as ye do, for my death ye prove your affection; but I esteem the keeping of My commandments the evidence of love. And then He shews the privileged state of one who loves: And he that loveth Me shall be loved of My Father, and I will love him. Aug. will love him, as if now He did not love him. What meaneth this? He explains it follows: And will manifest Myself unto him, i. I love him so far as to manifest Myself to him; so that, as the reward of his faith, he will have sight. Now He only loves us so that we believe; then He will love us so that we see. And whereas we love now by believing that which we shall see, then we shall love by seeing that which we have believed. Aug. He promises to shew Himself to them that love Him with the Father, not in that body, which He bore upon earth, and which the wicked saw. Theophyl. Or, as after the resurrection He was to appear to them in Cxii'. cf' a body more assimilated to His divinity, that they might not take Him then for a spirit, or a phantom, He tells them now beforehand not to have misgivings upon seeing Him, but to remember that He shews Himself to them as a reward for their keeping His commandments; and that therefore they are bound ever to keep them, that they may ever enjoy the sight of Him.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 75, section 5","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxvi.html#iii.lxxvi-p14","status":"detected","href":"/jhn/14/#v21-augustine","ref":"John 14:21"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.22-23.1","start":22,"end":23,"heading":"Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world ?","excerpt":"Aug. Our Lord having said, A little while, and the world Me no more: but ye shall see Me: Judas, not the traitor named Scariot, but he whose Epistle is read among the Canonical Scriptures, asks His meaning: Judas saith unto Him, not Iscariot, Lord, how is it that Thou wilt manifest Thyself unto us, and not unto the world Our Lord in reply explains why He manifests Himself to His own, and not to aliens, viz. because the one love Him, the other do not. Jesus answered and said unto him, If a man love Me, he keep My words. Greg. If thou wouldest prove thy love, shew thy works. The love of God is never id. whenever it is, it doeth great things: if it do not work, it is not. Aug. Love distinguishes the saints from the world: it maketh men to be of one mind in an house; in which house the Father and the Son take their abode; who give that love to those, to whom in the end they will manifest themselves. For there is a certain inner manifestation of God, unknown to the ungodly, to whom there is no manifestation made of the Father and the Holy Spirit, and only could be of the Son in the flesh; which latter manifestation is not as the former, being only for a little while, not for ever, for judgment, not for joy, for punishment, not for reward. And We will come unto him: They come to us, in that we go to Them; They come by succouring, we go by obeying; come by enlightening, we go by contemplating; They come by filling, we go by holding: so Their manifestation to us is not external, but inward; Their abode in us not transitory, but eternal. It follows, And will make Our abode with him.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 76","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxvii.html","status":"detected","href":null,"ref":null},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 76, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxvii.html#iii.lxxvii-p4","status":"detected","href":"/jhn/14/#v23-augustine","ref":"John 14:23"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.22-24.1","start":22,"end":24,"heading":"Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world ?","excerpt":"Chrys. Or thus: Judas thought that he should TT. iii., i, see Him, as we see the dead in sleep: How is it, that Thou wilt manifest Thyself unto us, and not unto the world? meaning, Alas, as Thou art to die. Thou wilt appear to us but as one dead. To correct this mistake, He says, and My Father will come to him, i. I shall manifest Myself, even as My Father manifests Himself. And will make our abode with Him-, which is not like a dream. It follows, And the word which ye hear is not Mine, but the Father's which sent Me; i.e. He that heareth not My words, inasmuch as he loveth not Me, so loveth he not My Father. This He says to shew that He spoke nothing which was not the Father's, nothing beside what seemed good to the Father.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.24.1","start":24,"end":24,"heading":"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.","excerpt":"Greg. Into some hearts He cometh, but not to make His abode with them. For some feel compunction for a season and turn to God, but in time of temptation forget that which gave them compunction, and return to their former sins, just as if they had never lamented them. But whoso loveth God truly, into his heart the Lord both comes, and also makes His abode therein: for the love of the Godhead so penetrates him, that no temptation withdraws him from it. He truly loves, whose mind no evil pleasure overcomes, through his consent thereto. Aug. But while the Father and the Son make Their abode with the loving soul, is the Holy Spirit excluded? What meaneth that which is said of the Holy Spirit above: He dwelleth with you, and shall be in you, but that the Spirit makes His abode with us? Unless indeed a man be so absurd as to think that when the Father and the Son come, the Holy Spirit departs, as if to give place to His superiors. Yet even this carnal thought is met by Scripture, in that it says, Abide with you for ever. He will therefore be in the same abode with Them for ever. As He did not come without Them, so neither They without Him. As a consequence of the Trinity, acts are sometimes attributed to single persons in it: but the substance of the same Trinity demands, that in such acts the presence of the other Persons also be implied. Greg. In proportion as a man's love rests upon lower things, in that proportion is he removed from heavenly love: He that loveth Me not, keepeth not My sayings. To the love then of our Maker, let the tongue, mind, life bear witness.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.24-25.1","start":24,"end":25,"heading":"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.","excerpt":"Aug. And perhaps there is a distinction at bottom, since He speaks of His sayings, when they are His own, in the plural number; as when He says, He that loveth Me not, keepeth not My sayings: when they are not His own, but the Father's, in the singular, i. as the Word, which is Himself. For He is not His own Word, but the Father's, as He is not His own image, but the Father's, or His own Son, but the Father's. These things have I spoken unto you, being yet present with you. Some of these things were obscure, and not understood by the disciples.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 76, section 5","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxvii.html#iii.lxxvii-p13","status":"detected","href":"/jhn/14/#v24-augustine","ref":"John 14:24"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.26.1","start":26,"end":26,"heading":"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 remem- brance, whatsoever I have said unto you.","excerpt":"Chrys. To enable them to sustain His bodily departure more cheerfully, He promises that that departure shall be the source of great benefit; for that while He was then in the body, they could never know much, because the Spirit would not have come: 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. Greg. Paraclete is Advocate, or Comforter. The Advocate then intercedes with the Father for sinners, when by His inward power He moves the sinner to pray for himself. The Comforter relieves the sorrow of penitents, and cheers them with the hope of pardon.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.26.2","start":26,"end":26,"heading":"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 remem- brance, whatsoever I have said unto you.","excerpt":"Chrys. He often calls Him the Comforter, in allusion to the affliction in which they then were. Didymus. The Saviour affirms that the Holy Spirit is Didym. sent by the Father, in His, the Saviour's, name; which name is the Son. Here an agreement of nature and propriety, to speak, of persons is shewn. The Son can come in the Father's name only, consistently with the proper relationship of the Son to the Father, and the Father to the Son. No one else comes in the name of the Father, but in the name of God, of the Lord, of the Almighty, and the like. As servants who come in the name of their Lord, do so as being the servants of that Lord, so the Son who comes in the name of the Father, bears that name as being the acknowledged Son of the Father. That the Holy Spirit then is sent in the Son's name, by the Father, shews that He is in unity with the Son: whence He is said too to be the Spirit of the Son, and to make those sons by adoption, who are willing to receive Him. The Holy Spirit then, Who cometh in the name of the Son from the Father, shall teach them, who are established in the faith of Christ, all things; all things which are spiritual, both the understanding of truth, and the sacrament of wisdom. But He will teach not like those who have acquired an art or knowledge by study and industry, but as being the very art, doctrine, knowledge itself. As being this Himself, the Spirit of truth will impart the knowledge of divine things to the mind.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.27.1","start":27,"end":27,"heading":"Peace I leave with you, my peace I give unto you : not as the world giveth, give I unto you.","excerpt":"Greg. Unless the Spirit be present to the mind of the hearer, the word of the teacher is vain. Let none then attribute to the human teacher, the understanding which follows in consequence of his teaching: for unless there be a teacher within, the tongue of the teacher outside will labour in vain. Nay even the Maker Himself does not speak for the instruction of man, unless the Spirit by His unction speaks at the same time. Aug. So then the Son speaks, the Holy Spirit teaches: when the Son speaks we take in the words, when the Holy Spirit teaches, we understand those words. The whole Trinity indeed both speaks and teaches, but unless each person worked separately as well, the whole would be too much for human infirmity to take in. Greg. But why is said of the Spirit, He shall suggest all things to you: to suggest being the office of an inferior? The word is here, as it is used sometimes, in the sense of supplying secretly. The invisible Spirit suggests, not because He takes a lower place in teaching, but because He teaches secretly. Aug. Suggest, i. bring to your remembrance. Every wholesome hint to remember that we receive is of the grace of the Spirit. Theophyl. The Holy Spirit then was both to teach and to bring to remembrance: to teach what Christ had forborne to tell His disciples, because they were not able to bear it; to bring to remembrance what Christ had told them, but which on account of its difficulty, or their slowness of understanding, they were unable to remember. Chrys. leave with you, My peace I give unto you: He says this to console His disciples, who were now troubled at the prospect of the hatred and opposition which awaited them after His departure.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 77","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxix.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.27.2","start":27,"end":27,"heading":"Peace I leave with you, my peace I give unto you : not as the world giveth, give I unto you.","excerpt":"Aug. He left no peace in this world; in which we conquer the enemy, and have love one to another: He will give us peace in the world to come, when we shall reign without an enemy, and where we shall be able to avoid disagreement. This peace is Himself, both when we believe that He is, and when we shall see Him as He is. But why does He say, Peace I leave with you, without the My, whereas He puts in My in, My peace give unto you? Are we to understand My in the former; or is it not rather left out with a meaning? His peace is such peace as He has Himself; the peace which He left us in this world is rather our peace than His. He has nothing to fight against in Himself, because He has no sin: but ours is a peace in which we still say, Forgive us our debts. And in like manner we have peace between ourselves, because we mutually trust one another, that we mutually love one another. But neither is that a perfect peace; for we do not see into each other's minds. I could not deny however that these words of our Lord's may be understood as a simple repetition. He adds, Not as the world giveth, give I unto you: i. not as those men, who love the world, give. They give themselves peace, i. free, uninterrupted enjoyment of the world. And even when they allow the righteous peace, so far as not to persecute them, yet there cannot be true peace, where there is no true agreement, no union of heart. External peace is often even hurtful, rather than profitable to those who enjoy it.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 77","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxviii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.27.3","start":27,"end":27,"heading":"Peace I leave with you, my peace I give unto you : not as the world giveth, give I unto you.","excerpt":"Aug. But there is a peace which is serenity of thought, tranquillity of mind, simplicity of heart, the bond of love, the fellowship of charity. None will be able to come to the inheritance of the Lord who do not observe this testament of peace; none be friends with Christ, who are at enmity with the Christians. Let not your heart be troubled, neither let it be afraid.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.28.1","start":28,"end":28,"heading":"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.","excerpt":"Chrys. After saying, Peace I leave with you, which was like taking farewell, He consoles them: Let not your heart be troubled, neither let it be afraid: the two feelings of love and fear were now the uppermost in them.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.28.2","start":28,"end":28,"heading":"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.","excerpt":"Aug. Though He was only going for a time, their hearts would be troubled and afraid for what might happen before He returned;!, lest in the absence of the Shepherd the wolf might attack the flock: Ye have heard how I said unto you, I go away, and come again to you. In that He was man, He went: in that He was God, He stayed. Why then be troubled and afraid, when He left the eye only, not the heart? To make them understand that it was as man that He said, go away, and come again to you; He adds, If ye loved Me ye would rejoice, because I said, I go unto My Father; for My Father is greater than I. In that the Son then is unequal with the Father, through that inequality He went to the Father, from Him to come again to judge the quick and dead: in that He is equal to the Father, He never goes from the Father, but is every where altogether with Him in that Godhead, which is not confined to place. Nay, the Son Himself, because that being equal to the Father in the form of God, He emptied Himself, not losing the form of God, but taking that of a servant, is greater even than Himself: the form of God which is not lost, is greater than the form of a servant which was put on. In this form of a servant, the Son of God is inferior not to the Father only, but to the Holy Ghost; in this the Child Christ was inferior even to His parents; to whom we read, He was subject....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 78, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxix.html#iii.lxxix-p3","status":"detected","href":"/jhn/14/#v28-augustine","ref":"John 14:28"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.28-29.1","start":28,"end":29,"heading":"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.","excerpt":"... Let us acknowledge then the twofold substance of Christ, the divine, which is equal to the Father, and the human, which is inferior. But Christ is both together, not two, but one Christ: else the Godhead is a quaternity, not a Trinity. Wherefore He says, If ye loved Me, ye would rejoice, because I go to the Father; for, human nature should exult at being thus taken up by the Only Begotten Word, and made immortal in heaven; at earth being raised to heaven, and dust sitting incorruptible at the right hand of the Father. Who, that loves Christ, will not rejoice at this, seeing, as he doth, his own nature immortal in Christ, and hoping that He Himself will\" be so by Christ. Hilary. Or thus: If the Father greater by virtue of giving, is the Son less by confessing the gift? The giver is the greater, but He to whom unity with that giver is given, is not the less. Chrys. Or thus: Apostles did not yet know what the resurrection was of which He spoke when He said, go, and come again to you; or what they ought to think of it. They only knew the great power of the Father. So He tells them: Though ye fear I shall not be able to save Myself, and do not trust to My appearing again after My crucifixion; yet when ye hear that I go to My Father, ye should rejoice, because I go to one greater, one able to dissolve and change all things. All this is said in accommodation to their weakness: as we see from the next words; And now I have told you before it come to pass; that when it does come to pass, ye may believe.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 75","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxvii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.29.1","start":29,"end":29,"heading":"And now I have told you before it come to pass, that, when it is come to pass, ye might believe.","excerpt":"Aug. But is not the time for belief before a thing takes place? Is it not the praise of faith, that it believes what it does not see? according to what is said below to Thomas: Because thou hast seen, thou hast believed. He saw one thing, believed another: what he saw was man, what he believed was God. And if belief can be talked of with reference to things seen, as when we say that we believe our eyes; yet it is not mature faith, but is merely preparatory to our believing what we do not see. When it has come to pass; then He says, because after His death they would see Him alive again, and ascending to His Father; which sight would convince them that He was the Christ, the Son of God; able as He was to do so great a thing, and to foretell it. Which faith however would not be a new, but only an enlarged faith; or a faith which had failed at His death, and been renewed by His resurrection.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 79, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxx.html#iii.lxxx-p3","status":"detected","href":"/jhn/14/#v28-augustine","ref":"John 14:28–29"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.14.30-31.1","start":30,"end":31,"heading":"Hereafter I will not talk much with you : for the prince of this world cometh, and hath nothing in me.","excerpt":"Hilary. He next alludes to the approach of the time when He would resume His glory. Hereafter I will not talk much with you. Bede. He says this because the time was now approaching for His being taken, and given up to death: For the Prince of this world cometh. Aug. i. the devil; the prince of sinners, not of creatures; as the Apostle saith, Against the rulers of this world. Or, as He immediately adds by way of explanation, this darkness, meaning, the ungodly. And hath nothing in Me. God had no sin as God, nor had His flesh contracted it by a sinful birth, being born of the Virgin. But how, it might be asked, canst thou die, if thou hast no sin: He answers, 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. He had been sitting at table with them all this time. Let us go: i. to the place, where He, Who had done nothing to deserve death, was to be delivered to death. But He had a commandment from His Father to die. Aug. That the Son is obedient to the will and commandment of the Father, no more shews a difference in the two, than it would in a human father and Arn fears to such a degree, that they could not attend to any thing that was said, but rolled their eyes about, expecting persons to enter and assault them; especially when they heard our Lord say, Yet a little while I am with you; and, The prince of this world cometh. To quiet their alarm then, He takes them to another place, where they imagine themselves safe, and would be able to attend to the great doctrines which He was going to set before them.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 79, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxx.html#iii.lxxx-p10","status":"detected","href":"/jhn/14/#v30-augustine","ref":"John 14:30–31"}],"quotedIn":[],"inFull":null}]},{"work_id":"calvin","author":"John Calvin","short_name":"Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"title":"Commentary on the Gospel According to John","edition_short":"Calvin Translation Society, tr. William Pringle, 1847","author_url":"/commentators/calvin/","divisions":"verse","work_url":"/works/calvin/","entries":[{"id":"calvin.JHN.14.1.1","start":1,"end":1,"heading":"Let not your heart be troubled","excerpt":"1. Let not your heart be troubled. Not without good reason does Christ confirm his disciples by so many words, since a contest so arduous and so terrible awaited them; for it was no ordinary temptation, that soon afterwards they would see him hanging on the cross; a spectacle in which nothing was to be seen but ground for the lowest despair. The season of so great distress being at hand, he points out the remedy, that they may not be vanquished and overwhelmed; for he does not simply exhort and encourage them to be steadfast, but likewise informs them where they must go to obtain courage; that is, by faith, when he is acknowledged to be the Son of God, who has in himself a sufficiency of strength for maintaining the safety of his followers.\n\nWe ought always to attend to the time when these words were spoken, that Christ wished his disciples to remain brave and courageous, when they might think that every thing was in the greatest confusion; and therefore we ought to employ the same shield for warding off such assaults. It is impossible for us, indeed, to avoid feeling various emotions, but though we are shaken, we must not fall down. Thus it is said of believers, that they are not troubled, because, relying on the word of God, though very great difficulties press hard upon them, still they remain steadfast and upright.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.1.2","start":1,"end":1,"heading":"You believe in God","excerpt":"You believe in God. It might also be read in the imperative mood, Believe in God, and believe in me; but the former reading agrees better, and has been more generally received. Here he points out the method of remaining steadfast, as I have already said; that is, if our faith rest on Christ, and view him in no other light than as being present and stretching out his hand to assist us. But it is wonderful that faith in the Father is here placed first in order, for he ought rather to have told his disciples that they ought to believe in God, since they had believed in Christ; because, as Christ is the lively image of the Father, so we ought first to cast our eyes on him; and for this reason, too, he descends to us, that our faith, beginning with him, may rise to God. But Christ had a different object in view, for all acknowledge that we ought to believe in God, and this is an admitted principle to which all assent without contradiction; and yet there is scarce one in a hundred who actually believes it, not only because the naked majesty of God is at too great a distance from us, but also because Satan interposes clouds of every description to hinder us from contemplating God. The consequence is, that our faith, seeking God in his heavenly glory and inaccessible light, vanishes away; and even the flesh, of its own accord, suggests a thousand imaginations, to turn away our eyes from beholding God in a proper manner.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.1.3","start":1,"end":1,"heading":"","excerpt":"The Son of God, then, who is Jesus Christ, holds out himself as the object to which our faith ought to be directed, and by means of which it will easily find that on which it can rest; for he is the true Immanuel, who answers us within, as soon as we seek him by faith. It is one of the leading articles of our faith, that our faith ought to be directed to Christ alone, that it may not wander through long windings; and that it ought to be fixed on him, that it may not waver in the midst of temptations. And this is the true proof of faith, when we never suffer ourselves to be torn away from Christ, and from the promises which have been made to us in him. When Popish divines dispute, or, I should rather say, chatter, about the object of faith, they mention God only, and pay no attention to Christ. They who derive their instruction from the notions of such men, must be shaken by the slightest gale of wind that blows. Proud men are ashamed of Christ’s humiliation, and, therefore, they fly to God’s incomprehensible Divinity. But faith will never reach heaven unless it submit to Christ, who appears to be a low and contemptible God, and will never be firm if it do not seek a foundation in the weakness of Christ.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.2.1","start":2,"end":2,"heading":"In my Father’s house are many dwellings","excerpt":"2. In my Father’s house are many dwellings. As the absence of Christ was a cause of grief, he declares that he does not, go away in such a. manner as to remain separate from them, since there is room for them also in the heavenly kingdom. For it was proper that he should remove the suspicion from their minds, that, when Christ ascended to the Father, he left his disciples on earth without taking any farther notice of them. This passage has been erroneously interpreted in another sense, as if Christ taught that’ there are various degrees of honor in the heavenly kingdom; for he says, that the mansions are many, not that they are different or unlike, but that there are enough of them for a great number of persons; as if he had said, that there is room not only for himself, but also for all his disciples.\n\nAnd if it were not so, I would have told you. Here commentators differ. Some read these words as closely connected with what goes before: “If the dwellings had not been already prepared, I would have said that I go before you to prepare them.” But I rather agree with those who render it thus: “If the heavenly glory had awaited me only, I would not have deceived you. I would have told you that there was no room for any one but myself in my Father’s house. But the case is widely different; for I go before, to prepare a place for you.” The context, in my opinion, demands that we read it in this manner; for it follows immediately afterwards, If I go to prepare a place for you. By these words Christ intimates that the design of his departure is, to prepare a place for his disciples. In a word, Christ did not ascend to heaven in a private capacity, to dwell there alone, but rather that it might be the common inheritance of all the godly, and that in this way the Head might be united to his members.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.2.2","start":2,"end":2,"heading":"","excerpt":"But a question arises, What was the condition of the fathers after death, before Christ ascended to heaven? For the conclusion usually drawn is, that believing souls were shut up in an intermediate state or prison, because Christ says that, by his ascension into heaven, the place will be prepared. But the answer is easy. This place is said to be prepared for the day of the resurrection; for by nature mankind are banished from the kingdom of God, but the Son, who is the only heir of heaven, took possession of it in their name, that through him we may be permitted to enter; for in his person we already possess heaven by hope, as Paul informs us, (Ephesians 1:3.) Still we will not enjoy this great blessing, until he come from heaven the second time. The condition of the fathers after death, therefore, is not here distinguished from ours; because Christ has prepared both for them and for us a place, into which he will receive us all at the last day. Before reconciliation had been made, believing souls were, as it were, placed on a watch-tower, looking for the promised redemption, and now they enjoy a blessed rest, until the redemption be finished.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.i.html","locus":null,"cites":[{"at":653,"text":"Ephesians 1:3","label":"Ephesians 1:3","href":"/eph/1/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.3.1","start":3,"end":3,"heading":"And if I go away","excerpt":"3. And if I go away. The conditional term, if, ought to be interpreted as an adverb of time; as if it had been said, “After that I have gone away, I will return to you again.” This return must not be understood as referring to the Holy Spirit, as if Christ had manifested to the disciples some new presence of himself by the Spirit. It is unquestionably true, that Christ dwells with us and in us by his Spirit; but here he speaks of the last day of judgment, when he will, at length, come to assemble his followers. And, indeed, if we consider the whole body of the Church, he every day prepares a place for us; whence it follows, that the proper time for our entrance into heaven is not yet come.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.4.1","start":4,"end":4,"heading":"And whither I go you know","excerpt":"4. And whither I go you know. As we need no ordinary fortitude, that we may patiently endure to be so long separated from Christ, he adds another confirmation, that the disciples know that his death is not a destruction, but a passage to the Father; and next, that they know the way which they must follow, that they may arrive at the participation of the same glory. Both clauses ought to be carefully observed. First, we must see Christ, by the eyes of faith, in the heavenly glory and a blessed immortality; and, secondly, we ought to know that he is the first-fruits of our life, and that the way which was closed against us has been opened by him.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.5.1","start":5,"end":5,"heading":"Thomas saith to him","excerpt":"5. Thomas saith to him. Though, at first sight, the reply of Thomas appears to contradict what Christ had said, yet he did not intend to give the lie to his Master. But it may be asked, In what sense does he deny what Christ asserted? I reply, the knowledge possessed by the saints is sometimes confused, because they do not understand the manner or the reason of those things which are certain, and which have been explained to them. For example, the Prophets foretold the calling of the Gentiles with a true perception of faith, and yet Paul declares that it was a mystery hidden from them, (Ephesians 3:2, 4.) In like manner, when the Apostles believed that Christ was departing to the Father, and yet did not know in what way he would obtain the kingdom, Thomas justly replies, that they do not know whither he is going. Hence he concludes that they know still less about the way; for before we enter into a road, we must know where we intend to go.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.i.html","locus":null,"cites":[{"at":594,"text":"Ephesians 3:2, 4","label":"Ephesians 3:2","href":"/eph/3/#v2","status":"detected"},{"at":594,"text":"Ephesians 3:2, 4","label":"Ephesians 3:4","href":"/eph/3/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.6.1","start":6,"end":6,"heading":"I am the way","excerpt":"6. I am the way. Though Christ does not give a direct reply to the question put to him, yet he passes by nothing that is useful to be known. It was proper that Thomas’ curiosity should be checked; and, therefore, Christ does not explain what would be his condition when he should have departed out of this world to go to the Father, but dwells on a subject far more necessary. Thomas would gladly have heard what Christ intended to do in heaven, as we never become weary of those intricate speculations; but it is of greater importance to us to employ our study and labor in another inquiry, how we may become partakers of the blessed resurrection. The statement amounts to this, that whoever obtains Christ is ill want of nothing; and, therefore, that whoever is not satisfied with Christ alone, strives after something beyond absolute perfection.\n\nThe way, the truth, and the life. He lays down three degrees, as if he had said, that he is the beginning, and the middle, and the end; and hence it follows that we ought to begin with him, to continue in him, and to end in him. We certainly ought not to seek for higher wisdom than that which leads us to eternal life, and he testifies that this life is to be found in him. Now the method of obtaining life is, to become new creatures. He declares, that we ought not to seek it anywhere else, and, at the same time, reminds us, that he is the way, by which alone we can arrive at it. That he may not fail us in any respect, he stretches out the hand to those who are going astray, and stoops so low as to guide sucking infants. Presenting himself as a leader, he does not leave his people in the middle of the course, but makes them partakers of the truth. At length he makes them enjoy the fruit of it, which is the most excellent and delightful thing that can be imagined.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.6.2","start":6,"end":6,"heading":"","excerpt":"As Christ is the way, the weak and ignorant have no reason to complain that they are forsaken by him; and as he is the truth and the life, he has in himself also what is fitted to satisfy the most perfect. In short, Christ now affirms, concerning happiness, what I have lately said concerning the object of faith. All believe and acknowledge that the happiness of man lies in God alone: but they afterwards go wrong in this respect, that, seeking God elsewhere than in Christ, they tear him — so to speak — from his true and solid Dignity.\n\nThe truth is supposed by some to denote here the saving light of heavenly wisdom, and by others to denote the substance of life and of all spiritual blessings, which is contrasted with shadows and figures; as it is said, grace and truth came by Jesus Christ, (John 1:17.) My opinion is, that the truth means here the perfection of faith as the way means its beginning and first elements. The whole may be summed up thus: “If any man turn aside from Christ, he will do nothing but go astray; if any man do not rest on him, he will feed elsewhere on nothing but wind and vanity; if any man, not satisfied with him alone, wishes to go farther, he will find death instead of life.”","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.i.html","locus":null,"cites":[{"at":801,"text":"John 1:17","label":"John 1:17","href":"/jhn/1/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.6.3","start":6,"end":6,"heading":"No man cometh to the Father","excerpt":"No man cometh to the Father. This is an explanation of the former statement’, for he is the way, because he leads us to the Father, and he is the truth and the life, because in him we perceive the Father. As to calling on God, it may indeed be said, with truth, that no prayers are heard but through the intercession of Christ; but as Christ does not now speak about prayer, we ought simply to understand the meaning to be, that men contrive for themselves true labyrinths, whenever, after having forsaken Christ, they attempt to come to God. For Christ proves that he is the life, because God, with whom is the fountain of life, (Psalm 36:9,) cannot be enjoyed in any other way than in Christ. Wherefore all theology, when separated from Christ, is not only vain and confused, but is also mad, deceitful, and spurious; for, though the philosophers sometimes utter excellent sayings, yet they have nothing but what is short-lived, and even mixed up with wicked and erroneous sentiments.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.i.html","locus":null,"cites":[{"at":631,"text":"Psalm 36:9","label":"Psalms 36:9","href":"/psa/36/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.7.1","start":7,"end":7,"heading":"If you had known me","excerpt":"7. If you had known me. He confirms what we have just now said, that it is a foolish and pernicious curiosity, when men, not satisfied with him, attempt to go to God by indirect and crooked paths. They admit that there is nothing better than the knowledge of God; but when he is near them, and speaks to them familiarly, they wander through their own speculations, and seek above the clouds him whom they do not deign to acknowledge as present. Christ, therefore, blames the disciples for not acknowledging that the fullness of the Godhead was manifested in him. “I see,” (says he,) “that hitherto you have not known me in a right and proper manner, because you do not yet acknowledge the lively image of the Father which is exhibited in me.”\n\nAnd henceforth you know him, and have seen him. He adds this, not only to soften the severity of the reproof, but likewise to accuse them of ingratitude and slothfulness, if they do not consider and inquire what has been given to them; for he said this rather for the purpose of commending his doctrine than of extolling their faith. The meaning therefore is, that God is now plainly exhibited to them if they would but open their eyes. The word see expresses the certainty of faith.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.8.1","start":8,"end":8,"heading":"Show us the Father","excerpt":"8. Show us the Father. It appears to be very absurd that the Apostles should offer so many objections to the Lord; for why did he speak but to inform them on that point about which Philip puts the question? Yet there is not one of their faults that is here described that may not be charged on us as well as on them. We profess to be earnest in seeking God; and when he presents himself before our eyes, we are blind.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.9.1","start":9,"end":9,"heading":"Have I been so long time with you?","excerpt":"9. Have I been so long time with you? Christ justly reproves Philip for not having the eyes of his faith pure. He had God present in Christ, and yet he did not behold him. What prevented him but his own ingratitude? Thus, in the present day, they who, in consequence of not being satisfied with Christ alone, are hurried into foolish speculations, in order to seek God in them, make little progress in the Gospel. This foolish desire springs from the meanness of Christ’s low condition; and this is very unreasonable, for by that humiliation he exhibits the infinite goodness of God.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.10.1","start":10,"end":10,"heading":"That I am in the Father, and the Father in me","excerpt":"10. That I am in the Father, and the Father in me. I do not consider these words to refer to Christ’s Divine essence, but to the manner of the revelation; for Christ, so far as regards his hidden Divinity, is not better known to us than the Father. But he is said to be the lively Image, or Portrait, of God, because in him God has fully revealed himself, so far as God’s infinite goodness, wisdom, and power, are clearly manifested in him. And yet the ancient writers do not take an erroneous view of this passage, when they quote it as a proof for defending Christ’s Divinity; but as Christ does not simply inquire what he is in himself, but what we ought to acknowledge him to be, this description applies to his power rather than to his essence. The Father, therefore, is said to be in Christ, because full Divinity dwells in him, and displays its power; and Christ, on the other hand, is said to be in the Father, because by his Divine power he shows that he is one with the Father\n\nThe words which I speak to you. He proves from the effect that we ought not to seek God anywhere else than in him; for he maintains that his doctrine, being heavenly and truly Divine, is a proof and bright mirror of the presence of God. If it be objected, that all the Prophets ought to be accounted sons of God, because they speak divinely from the inspiration of the Spirit, and because God was the Author of their doctrine, the answer is easy. We ought to consider what their doctrine contains; for the Prophets send their disciples to another person, but Christ attaches them to himself. Besides, we ought to remember what the apostle declares, that now God speaketh from heaven (Hebrews 12:25) by the mouth of his Son, and that, when he spoke by Moses, he spoke, as it were, from the earth.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.ii.html","locus":null,"cites":[{"at":1672,"text":"Hebrews 12:25","label":"Hebrews 12:25","href":"/heb/12/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.10.2","start":10,"end":10,"heading":"I do not speak, from myself","excerpt":"I do not speak, from myself; that is, as a man only, or after the manner of men; because the Father, exhibiting the power of his Spirit in Christ’s doctrine, wishes his Divinity to be recognized in him.\n\nThis must not be confined to miracles; for it is rather a continuation of the former statement, that the majesty of God is clearly exhibited in Christ’s doctrine; as if he had said, that his doctrine is truly a work of God, from which it may be known with certainty that God dwelleth in him. By the works, therefore, I understand a proof of the power of God.\n\nBelieve me that I am in the Father, and the Father in me. He first demands from the disciples to give credit to his testimony, when he asserts that he is the Son of God; but as they had hitherto been too lazy, he indirectly reproves their indolence. “If my assertion,” says he, “does not produce conviction, and if you have so mean an opinion of me, that you do not think that you ought to believe my words, consider, at least, that power which is a visible image of the presence of God.” It is very absurd in them, indeed, not to believe, entirely, the words which proceed from the mouth of the Lord Jesus, since they ought to have embraced, without any hesitation, every thing that he expressed, even by a single word. But here Christ reproves his disciples for having made so little progress, though they had received so many admonitions on the same subject. He does not explain what is the nature of faith, but declares that he has what is even sufficient for convicting unbelievers.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.10.3","start":10,"end":10,"heading":"","excerpt":"The repetition of the words, I am in the Father, and the Father in me, is not superfluous; for we know too well, by experience, how our nature prompts us to foolish curiosity. As soon as we have gone out of Christ, we shall have nothing else than the idols which we have formed, but in Christ, there is nothing but what is divine, and what keeps us in God","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.12.1","start":12,"end":12,"heading":"Verily, verily, I, tell you","excerpt":"12. Verily, verily, I, tell you. All that he had hitherto told his disciples about himself, so far as it regarded them, was temporal; and, therefore, if he had not added this clause, the consolation would not have been complete; particularly since our memory is so short, when we are called to consider the gifts of God. On this subject it is unnecessary to go to others for examples; for, when God has loaded us with every kind of blessings, if He pause for fourteen days, we fancy that he is no longer alive. This is the reason why Christ not only mentions his present power, which the Apostles, at that time, beheld with their eyes, but promises an uninterrupted conviction of it for the future. And, indeed, not only was his Divinity attested, so long as he dwelt on the earth, but after he had gone to the Father, striking proofs of it were enjoyed by believers. But either our stupidity or our malice hinders us from perceiving God in his works, and Christ in the works of God.\n\nAnd shall do greater works than these. Many are perplexed by the statement of Christ, that the Apostles would do greater works than he had done I pass by the other answers which have been usually given to it, and satisfy myself with this single answer. First, we must understand what Christ means; namely, that the power by which he proves himself to be the Son of God, is so far from being confined to his bodily presence, that it must be clearly demonstrated by many and striking proofs, when he is absent. Now the ascension of Christ was soon afterwards followed by a wonderful conversion of the world, in which the Divinity of Christ was more powerfully displayed than while he dwelt among men. Thus, we see that the proof of his Divinity was not confined to the person of Christ, but was diffused through the whole body of the Church.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.12.2","start":12,"end":12,"heading":"Because I go to the Father","excerpt":"Because I go to the Father. This is the reason why the disciples would do greater things than Christ himself. It is because, when he has entered into the possession of his kingdom, he will more fully demonstrate his power from heaven. Hence it is evident that his glory is in no degree diminished, because, after his departure, the Apostles, who were only his instruments, performed more excellent works. What is more, in this manner it became evident that he sitteth at the right hand of the Father, that every knee may bow before him, (Philippians 2:10.)","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.13.1","start":13,"end":13,"heading":"And whatever you ask in my name, that I will do","excerpt":"13. And whatever you ask in my name, that I will do. By these words He plainly declares that he will be the Author of all that shall be done by the hands of the Apostles. But it may be asked, was he not even then the Mediator in whose name men ought to pray to the Father? I reply, he plainly discharged the office of Mediator, ever since he entered into the heavenly sanctuary; as we shall afterwards repeat at the proper place.\n\nThat the Father may be glorified in the Son. This passage agrees with what Paul says,\n\nThat every tongue may confess that Jesus Christ is Lord, to the glory of God the Father, (Philippians 2:11.)","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.13.2","start":13,"end":13,"heading":"","excerpt":"The end of all things is the sanctification of the name of God; but here the true method of sanctifying it is declared; that is, in the Son, and by the Son. For, though the majesty of God be in itself hidden from us, it shines in Christ; though his hand be concealed, we have it visible in Christ. Consequently, in the benefits which the Father bestows upon us, we have no right to separate the Father from the Son, according to that saying,\n\nHe that honoureth not the Son honoureth not the Father, (John 6:23.)","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.14.1","start":14,"end":14,"heading":"If you shall ask any thing in my name, I will do it","excerpt":"14. If you shall ask any thing in my name, I will do it. This is not a useless repetition. All see and feel that they are unworthy to approach God; and yet the greater part of men burst forward, as if they were out of their senses, and rashly and haughtily address God; and afterwards, when that unworthiness, of which I have spoken, comes to their recollection, every man contrives for himself various expedients. On the other hand, when God invites us to himself, he holds out to us one Mediator only, by whom he is willing to be appeased and reconciled. But here again the wickedness of the human mind breaks out for the greater part do not cease to forsake the road, and to pass through many windings. The reason why they do so is, that they have but a poor and slender perception of the power and goodness of God in Christ. To this is added a second error, that we do not consider that we are justly excluded from approaching God, until he calls us, and that we are called only through the Son. And if one passage has not sufficient weight with us, let us know that, when Christ repeats, a second time, that we must pray to the Father in his name, he lays his hand on us, as it were, that we may not lose our pains by fruitlessly seeking other intercessors.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.15.1","start":15,"end":15,"heading":"If you love me","excerpt":"15. If you love me. The love with which the disciples loved Christ was true and sincere, and yet there was some superstition mixed with it, as is frequently the case with ourselves; for it was very foolish in them to wish to keep him in the world. To correct this fault, he bids them direct their love to another end; and that is, to employ themselves in keeping the commandments which he had given them. This is undoubtedly a useful doctrine, for of those who think that they love Christ, there are very few who honor him as they ought to do; but, on the contrary, after having performed small and trivial services, they give themselves no farther concern. The true love of Christ, on the other hand, is regulated by the observation of his doctrine as the only rule. But we are likewise reminded how sinful our affections are, since even the love which we bear to Christ is not without fault, if it be not directed to a pure obedience.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.16.1","start":16,"end":16,"heading":"And I will pray to the Father","excerpt":"16. And I will pray to the Father. This was given as a remedy for soothing the grief which they might feel on account of Christ’s absence; but at the same time, Christ promises that he will give them strength to keep his commandments; For otherwise the exhortation would have had little effect. He therefore loses no time in informing them that, though he be absent from them in body, yet he will never allow them to remain destitute of assistance; for he will be present with them by his Spirit.\n\nHere he calls the Spirit the gift of the Father, but a gift which he will obtain by his prayers; in another passage he promises that he will give the Spirit. If I depart, says he, I will send, Him to you, (John 16:7.) Both statements are true and correct; for in so far as Christ is our Mediator and Intercessor, he obtains from the Father the grace of the Spirit, but in so far as he is God, he bestows that grace from himself. The meaning of this passage therefore is: “I was given to you by the Father to be a Comforter, but only for a time; now, having discharged my office, I will pray to him to give another Comforter, who will not be for a short time, but will remain always with you.”","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.iii.html","locus":null,"cites":[{"at":704,"text":"John 16:7","label":"John 16:7","href":"/jhn/16/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.16.2","start":16,"end":16,"heading":"And he will, give you another Comforter","excerpt":"And he will, give you another Comforter. The word Comforter is here applied both to Christ and to the Spirit, and justly; for it is an office which belongs equally to both of them, to comfort and exhort us, and to guard us by their protection. Christ was the Protector of his disciples, so long as he dwelt in the world: and afterwards he committed them to the protection and guardianship of the Spirit. It may be asked, are we not still under the protection of Christ? The answer is easy. Christ is a continual Protector, but not in a visible way. So long as he dwelt in the world, he openly manifested himself as their Protector; but now he guards us by his Spirit.\n\nHe calls the Spirit another Comforter, on account of the difference between the blessings which we obtain from both. The peculiar office of Christ was, to appease the wrath of God by atoning for the sins of the world, to redeem men from death, to procure righteousness and life; and the peculiar office of the Spirit is, to make us partakers not only of Christ himself, but of all his blessings. And yet there would be no impropriety in inferring from this passage a distinction of Persons; for there must be some peculiarity in which the Spirit differs from the Son so as to be another than the Son.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.17.1","start":17,"end":17,"heading":"The Spirit of truth","excerpt":"17. The Spirit of truth. Christ bestows on the Spirit another title, namely, that he is the Master or Teacher of truth. Hence it follows, that until we have been inwardly instructed by him, the understandings of all of us are seized with vanity and falsehood.\n\nWhom the world cannot receive. This contrast shows the peculiar excellence of that grace which God bestows on none but his elect; for he means that it is no ordinary gift of which the world is deprived. In this sense, too, Isaiah says, “For, the darkness shall cover the earth, and thick darkness the people, but the Lord shall arise on thee, O Jerusalem!” For the mercy of God towards the Church deserves so much the higher praise, when he exalts the Church, by a distinguished privilege, above the whole world. And yet Christ exhorts the disciples, that they must not be puffed up, as the world is wont to be, by carnal views, and thus drive away from themselves the grace of the Spirit. All that Scripture tells us about the Holy Spirit is regarded by earthly men as a dream; because, trusting to their own reason, they despise heavenly illumination. Now, though this pride abounds everywhere, which extinguishes, so far as lies in our power, the light of the Holy Spirit; yet, conscious of our own poverty, we ought to know, that whatever belongs to sound understanding proceeds from no other source. Yet Christ’s words show that nothing which relates to the Holy Spirit can be learned by human reason, but that He is known only by the experience of faith.\n\nThe world, he says, cannot receive the Spirit, because it knoweth him not; but you know him, because he dwelleth with you. It is the Spirit alone therefore, who, by dwelling in us, makes himself to be known by us, for otherwise, he is unknown and incomprehensible.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.18.1","start":18,"end":18,"heading":"I will not have you orphans","excerpt":"18. I will not have you orphans. This passage shows what men are, and what they can do, when they have been deprived of the protection of the Spirit. They are orphans, exposed to every kind of fraud and injustice, incapable of governing themselves, and, in short, unable of themselves to do any thing. The only remedy for so great a defect is, if Christ govern us by his Spirit, which he promises that he will do. First then, the disciples are reminded of their weakness, that, distrusting themselves, they may rely on nothing else than the protection of Christ; and, secondly, having promised a remedy, he gives them good encouragement; for he declares that he will never leave them When he says, I will come to you, he shows in what manner he dwells in his people, and in what manner he fills all things. It is, by the power of his Spirit; and hence it is evident, that the grace of the Spirit is a striking proof of his Divinity.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.19.1","start":19,"end":19,"heading":"Yet a little while","excerpt":"19. Yet a little while. He continues the commendation of special grace, which ought to have been sufficient for alleviating, and even for removing the grief of the disciples. “When I shall have withdrawn,” says he, “from the view of the world: still I shall be present with you.” That we may enjoy this secret beholding of Christ, we must not judge of his presence or his absence according to carnal perception, but we must earnestly employ the eyes of faith for contemplating his power. Thus believers always have Christ present by his Spirit, and behold him, though they be distant from him in body.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.19.2","start":19,"end":19,"heading":"Because I live","excerpt":"Because I live. This statement may be explained in two ways. Either it may be viewed as a confirmation of the former clause, because I live, and you shall live; or, it may be read separately, because I live, you also shall live; and then the meaning will be, that believers will live, because Christ liveth I willingly embrace the former opinion, and yet we may draw from it the other doctrine, that the life of Christ is the cause of our life. He begins by pointing out the cause of the difference, why he shall be seen by his disciples, and not by the world It isn’t because Christ cannot be seen but according to the spiritual life, of which the world is deprived. The world seeth not Christ; this is not wonderful, for the death of blindness is the cause; but as soon as any man begins to live by the Spirit, he is immediately endued with eyes to see Christ. Now, the reason of this is, that our life is closely connected with the life of Christ, and proceeds from it as from its source; for we are dead in ourselves, and the life with which we flatter ourselves is a very bad death. Accordingly, when the question is, how we are to obtain life, our eyes must be directed to Christ, and his life must be conveyed to us by faith, that our consciences may be fully convinced, that, so long as Christ lives, we are free from all danger of destruction; for it is an undoubted truth, that his life would be nothing, when his members were dead.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.20.1","start":20,"end":20,"heading":"At that day","excerpt":"20. At that day Some refer this to the day of Pentecost; but it rather denotes the uninterrupted course, as it were, of a single day, from the time when Christ exerted the power of his Spirit till the last resurrection. From that time they began to know, but it was a sort of feeble beginning, because the Spirit had not yet wrought so powerfully in them. For the object of these words is, to show that we cannot, by indolent speculation, know what is the sacred and mystical union between us and him, and again, between him and the Father; but that the only way of knowing it is, when he diffuses his life in us by the secret efficacy of the Spirit; and this is the trial of faith, which I lately mentioned.\n\nAs to the manner in which this passage was formerly abused by the Aryans, to prove that Christ is God only by participation and by grace, it is easy to refute their sophistry. For Christ does not speak merely of his eternal essence, but of that Divine power which was manifested in him. As the Father has laid up in the Son all fullness of blessings, so, on the other hand, the Son has conveyed himself entirely into us. He is said to be in us, because he plainly shows, by the efficacy of his Spirit, that he is the Author and the cause of our life.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.21.1","start":21,"end":21,"heading":"He who hath my commandments. He","excerpt":"21. He who hath my commandments. He again repeats the former statement, that the undoubted proof of our love to him lies in our keeping his commandments; and the reason why he so frequently reminds the disciples of this is, that they may not turn aside from this object; for there is nothing to which we are more prone than to slide into a carnal affection, so as to love something else than Christ under the name of Christ. Such is also the import of that saying of Paul,\n\nThough we have known Christ after the flesh, yet henceforth we know him no longer in this manner. Let us therefore be a new creature, (2 Corinthians 5:16, 17.)\n\nTo have his commandments means to be properly instructed in them; and to keep his commandments is to conform ourselves and our life to their rule.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.v.html","locus":null,"cites":[{"at":609,"text":"2 Corinthians 5:16, 17","label":"2 Corinthians 5:16–17","href":"/2co/5/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.21.2","start":21,"end":21,"heading":"","excerpt":"Not that we first loved him, but he first loved us, (1 John 4:10.)\n\nBut there is no debate here about cause or effect; and therefore there is no ground for the inference, that the love with which we love Christ comes in order before the love which God has toward us; for Christ meant only, that all who love him will be happy, because they will also be loved by him and by the Father; not that God then begins to love them, but because they have a testimony of his love to them, as a Father, engraven on their hearts. To the same purpose is the clause which immediately follows: —\n\nAnd I will manifest myself to him. Knowledge undoubtedly goes before love; but Christ’s meaning was, I will grant to those who purely observe my doctrine, that they shall make progress from day to day in faith; “that is, “I will cause them to approach more nearly and more familiarly to me.” Hence infer, that the fruit of piety is progress in the knowledge of Christ; for he who promises that he will give himself to him who has it rejects hypocrites, and causes all to make progress in faith who, cordially embracing the doctrine of the Gospel, bring themselves entirely into obedience to it. And this is the reason why many fall back, and why we scarcely see one in ten proceed in the right course; for the greater part do not deserve that he should manifest himself to them It ought also to be observed, that a more abundant knowledge of Christ is here represented as an extraordinary reward of our love to Christ; and hence it follows that it is an invaluable treasure.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.v.html","locus":null,"cites":[{"at":53,"text":"1 John 4:10","label":"1 John 4:10","href":"/1jn/4/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.22.1","start":22,"end":22,"heading":"Judas","excerpt":"22. Judas (not Iscariot) saith to him. It is not without reason that he asks why Christ does not cause his light to be imparted to more than a few persons; since he is the Sun of Righteousness, (Malachi 4:2) by whom the whole world ought to be enlightened; and, therefore, it is unreasonable that he should enlighten but a few, and not shed his light everywhere without distinction. Christ’s reply does not solve the whole question; for it makes no mention of the first cause, why Christ ‘manifested himself to a few,’ conceals himself from the greater part of men; for certainly he finds all men at first alike, that is, entirely alienated from him; and, therefore, he cannot choose any person who loves him, but he chooses from among his enemies those whose hearts he bends to the love of him. But he did not intend, at present, to take any notice of that distinction, which was far from the object he had in view. His design was, to exhort his disciples to the earnest study of godliness, that they might make greater progress in faith; and, therefore, he is satisfied with distinguishing them from the world by this mark, that they keep the doctrine of the Gospel.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.v.html","locus":null,"cites":[{"at":195,"text":"Malachi 4:2","label":"Malachi 4:2","href":"https://openwordbible.org/mal/4/","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.22.2","start":22,"end":22,"heading":"","excerpt":"Now, this mark comes after the commencement of faith, for it is the effect of their calling. In other passages, Christ had reminded the disciples of their being called by free grace, and he will afterwards bring it to their recollection. At present, he only enjoins them to observe his doctrine, and to maintain godliness. By these words, Christ shows in what manner the Gospel is properly obeyed. It is, when our services and outward actions proceed from the love of Christ; for in vain do the arms, and the feet, and the whole body toil, if the love of God does not reign in the heart, to govern the outward members. Now, since it is certain that we keep the commandments of Christ only in so far as we love him, it follows that a perfect love of him can nowhere be found in the world, because there is no man who keeps his commandments perfectly; yet God is pleased with the obedience of those who sincerely aim at this end.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.23.1","start":23,"end":23,"heading":"And my Father will love him","excerpt":"23. And my Father will love him. We have already explained that the love of God to us is not placed in the second rank, as if it came after our piety as the cause of that love, but that believers may be fully convinced that the obedience which they render to the Gospel is pleasing to God, and that they may continually expect from him fresh additions of gifts.\n\nAnd we will come to him who loveth me; that is, he will feel that the grace of God dwelleth in him, and will every day receive additions to the gifts of God. He therefore speaks, not of that eternal love with which he loved us, before we were born, and even before the world was created, but since the time when he seals it on our hearts by making us partakers of his adoption. Nor does he even mean the first illumination, but those degrees of faith by which believers must continually advance, according to that saying,\n\nWhosoever hath it shall be given to him, (Matthew 13:12.)","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.23.2","start":23,"end":23,"heading":"","excerpt":"The Papists; therefore are wrong in inferring from this passage that there are two kinds of love with which we love God. They falsely maintain that we naturally love God, before he regenerates us by his Spirit, and even that by this preparation we merit the grace of regeneration; as if Scripture did not everywhere teach, and as if experience also did not loudly proclaim, that we are altogether alienated from God, and that we are infected and filled with hatred of him, until he change our hearts. We must therefore keep in view the design of Christ, that he and the Father will come, to confirm believers, in uninterrupted confidence in his grace.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.24.1","start":24,"end":24,"heading":"He who loveth, me but keepeth not my words","excerpt":"24. He who loveth, me but keepeth not my words. As believers are mixed with unbelievers in the world, and as they must be agitated by various storms, as in a troubled sea, Christ again confirms them by this admonition, that they may not be drawn away by bad examples. As if he had said, “Do not look upon the world so as to depend on it; for there will always be some who despise me and my doctrine; but as for you, preserve constantly to the end the grace which you have once received.” Yet he likewise intimates that the world is justly punished for its ingratitude, when it perishes in its blindness, since, by despising true righteousness, it manifests a wicked hatred towards Christ.\n\nAnd the word which you hear. That the disciples may not be discouraged or waver on account of the obstinacy of the world, he again procures credit to his doctrine, by testifying that it is from God, and that it was not contrived by men on the earth. And, indeed, the strength of our faith consists in our knowing that God is our leader, and that we are founded on nothing else than his eternal truth. Whatever then may be the rage and madness of the world, let us follow the doctrine of Christ, which rises far above heaven and earth. When he says that the word is not his, he accommodates himself to the disciples; as if he had said that it is not human, because he teaches faithfully what has been enjoined on him by the Father. Yet we know that, in so far as he is the eternal Wisdom of God, he is the only fountain of all doctrine, and that all the prophets who have been from the beginning spoke by his Spirit.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.25.1","start":25,"end":25,"heading":"These things I have spoken to you","excerpt":"25. These things I have spoken to you. He adds this, that they may not despair, though they may have profited less than they ought to have done; for at that time he scattered a seed of doctrine, which lay hidden, and, as it were, suffocated in the disciples. He therefore exhorts them to entertain good hopes, until fruit be yielded by the doctrine which might now appear to be useless. In short, he testifies that in the doctrine which they had heard they have abundant ground of consolation, and that they ought not to seek it anywhere else. And if they do not immediately see it, he bids them be of good courage, until the Holy Spirit, who is the inward Teacher, speak the same thing in their hearts. This admonition is highly useful to all; for, if we do not immediately understand what Christ teaches, we begin to grow weary, and grudge to bestow unprofitable labor on what is obscure. But we must bring an eager desire to receive instruction; we must lend our ears and give attention, if we desire to make due proficiency in the school of God; and especially we need patience, until the Holy Spirit enable us to understand what we thought that we had often read or heard to no purpose. That the desire of learning may not be weakened in us, or that we may not fall into despair, when we do not immediately perceive the meaning of Christ speaking to us, let us know that this is spoken to us all.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.25.2","start":25,"end":25,"heading":"The Holy Spirit will bring to your remembrance all things that I have said to you","excerpt":"The Holy Spirit will bring to your remembrance all things that I have said to you. It is indeed a punishment threatened by Isaiah against unbelievers, that the Word of God shall be to them as a book that is sealed, (Isaiah 29:11) but in this manner, also, the Lord frequently humbles his people. We ought, therefore, to wait patiently and mildly for the time of revelation, and must not, on that account, reject the word. When Christ testifies that it is the peculiar office of the Holy Spirit to teach the apostles what they had already learned from his mouth, it follows that the outward preaching will be vain and useless, if it be not accompanied by the teaching of the Spirit. God has therefore two ways of teaching; for, first, he sounds in our ears by the mouth of men; and, secondly, he addresses us inwardly by his Spirit; and he does this either at the same moment, or at different times, as he thinks fit.\n\nBut observe what are all these things which he promises that the Spirit will teach. He will suggest, he says, or bring to your remembrance, all that I have said. Hence it follows, that he will not be a builder of new revelations. By this single word we may refute all the inventions which Satan has brought into the Church from the beginning, under the pretense of the Spirit. Mahomet and the Pope agree in holding this as a principle of their religion, that Scripture does not contain a perfection of doctrine, but that something loftier has been revealed by the Spirit. From the same point the Anabaptists and Libertines, in our own time, have drawn their absurd notions. But the spirit that introduces any doctrine or invention apart from the Gospel is a deceiving spirit, and not the Spirit of Christ. What is meant by the Spirit being sent by the Father in the name of Christ, I have already explained.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.vi.html","locus":null,"cites":[{"at":216,"text":"Isaiah 29:11","label":"Isaiah 29:11","href":"/isa/29/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.27.1","start":27,"end":27,"heading":"Peace I leave with you","excerpt":"27. Peace I leave with you. By the word peace he means prosperity, which men are wont to wish for each other when they meet or part; for such is the import of the word peace in the Hebrew language. He therefore alludes to the ordinary custom of his nation; as if he had said, I give you my Farewell But he immediately adds, that this peace is of far greater value than that which is usually to be found among men, who generally have the word peace but coldly in their mouth, by way of ceremony, or, if they sincerely wish peace for any one, yet cannot actually bestow it. But Christ reminds them that his peace does not consist in an empty and unavailing wish, but is accompanied by the effect. In short, he says that he goes away from them in body, but that his peace remains with the disciples; that is, that they will be always happy through his blessing.\n\nLet not your heart be troubled. He again corrects the alarm which the disciples had felt on account of his departure. It is no ground for alarm, he tells them; for they want only his bodily presence, but will enjoy his actual presence through the Spirit. Let us learn to be always satisfied with this kind of presence, and let us not give a loose reign to the flesh, which always binds God by its outward inventions.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.28.1","start":28,"end":28,"heading":"If you loved me you would rejoice","excerpt":"28. If you loved me you would rejoice. The disciples unquestionably loved Christ, but not as they ought to have done; for some carnal affection was mixed with their love, so that they could not endure to be separated from him; but if they had loved him spiritually, there was nothing which they would have had more deeply at heart, than his return to the Father.\n\nFor the Father is greater than I. This passage has been tortured in various ways. The Aryans, in order to prove that Christ is some sort of inferior God, argued that he is less than the Father The orthodox Fathers, to remove all ground for such a calumny, said that this must have referred to his human nature; but as the Aryans wickedly abused this testimony, so the reply given by the Fathers to their objection was neither correct nor appropriate; for Christ does not now speak either of his human nature, or of his eternal Divinity, but, accommodating himself to our weakness, places himself between God and us; and, indeed, as it has not been granted to us to reach the height of God, Christ descended to us, that he might raise us to it. You ought to have rejoiced, he says, because I return to the Father; for this is the ultimate object at which you ought to aim. By these words he does not show in what respect he differs in himself from the Father, but why he descended to us; and that was that he might unite us to God; for until we have reached that point, we are, as it were, in the middle of the course. We too imagine to ourselves but a half-Christ, and a mutilated Christ, if he do not lead us to God.\n\nThere is a similar passage in the writings of Paul, where he says that Christ","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.28.2","start":28,"end":28,"heading":"","excerpt":"will deliver up the Kingdom to God his Father, that God may be all in all, (1 Corinthians 15:24.)\n\nChrist certainly reigns, not only in human nature, but as he is God manifested in the flesh. In what manner, therefore, will he lay aside the kingdom? It is, because the Divinity which is now beheld in Christ’s face alone, will then be openly visible in him. The only point of difference is, that Paul there describes the highest perfection of the Divine brightness, the rays of which began to shine from the time when Christ ascended to heaven. To make the matter more clear, we must use still greater plainness of speech. Christ does not here make a comparison between the Divinity of the Father and his own, nor between his own human nature and the Divine essence of the Father, but rather between his present state and the heavenly glory, to which he would soon afterwards be received; as if he had said, “You wish to detain me in the world, but it is better that I should ascend to heaven.” Let us therefore learn to behold Christ humbled in the flesh, so that he may conduct us to the fountain of a blessed immortality; for he was not appointed to be our guide, merely to raise us to the sphere of the moon or of the sun, but to make us one with God the Father.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.vi.html","locus":null,"cites":[{"at":76,"text":"1 Corinthians 15:24","label":"1 Corinthians 15:24","href":"/1co/15/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.29.1","start":29,"end":29,"heading":"And I have told you now","excerpt":"29. And I have told you now. It was proper that the disciples should be frequently admonished on this point; for it was a secret far exceeding all human capacity. He testifies that he foretells what shall happen, that, when it has happened, they may believe; for it was a useful confirmation of their faith when they brought to recollection the predictions of Christ, and saw accomplished before their eyes what they had formerly heard from his mouth. Yet it appears to be a sort of concession, as if Christ had said, “Because you are not yet capable of comprehending so deep a mystery, I bear with you till the event has happened, which will serve as an interpreter to explain this doctrine.” Although for a time he seemed to speak to the deaf, yet it afterwards appeared that his words were not scattered in vain, or, as we may say, in the air, but that it was a seed thrown into the earth. Now, as Christ speaks here about his word and the accomplishment of events, so his death, and resurrection, and ascension to heaven, are combined with doctrine, that they may produce faith in us.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.30.1","start":30,"end":30,"heading":"Henceforth I will not talk much with you","excerpt":"30. Henceforth I will not talk much with you. By this word he intended to fix the attention of the disciples on himself, and to impress his doctrine more deeply on their minds; for abundance generally takes away the appetite, and we desire more eagerly what we have not in our possession, and delight more in the enjoyment of that which is speedily to be taken from us. In order, therefore, to make them more desirous of hearing his doctrines, he threatens that he will very soon go away. Although Christ does not cease to teach us during the whole course of our life, yet this statement may be applied to our use; for, since the course of our life is short, we ought to embrace the present opportunity.\n\nFor the prince of this world cometh He might have said, in direct language, that he would soon die, and that the hour of his death was at hand; but he makes use of a circumlocution, to fortify their minds beforehand, lest, terrified by a kind of death so hideous and detestable, they should faint; for to believe in him crucified, what is it but to seek life in hell? First, he says that his power will be given to Satan; and next he adds, That he will go away, not because he is compelled to do so, but in order to obey the Father.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.30.2","start":30,"end":30,"heading":"","excerpt":"The devil is called the prince of this world, not because he has a kingdom separated from God, (as the Manicheans imagined,) but because, by God’s permission, he exercises his tyranny over the world. Whenever, therefore, we hear this designation applied to the devil, let us be ashamed of our miserable condition; for, whatever may be the pride of men, they are the slaves of the devil, till they are regenerated by the Spirit of Christ; for under the term world is here included the whole human race. There is but one Deliverer who frees and rescues us from this dreadful slavery. Now, since this punishment was inflicted on account of the sin of the first man, and since it daily grows worse on account of new sins, let us learn to hate both ourselves and our sins. While we are held captives under the dominion of Satan, still this slavery does not free us from blame, for it is voluntary. It ought also to be observed, that what is done by wicked men is here ascribed to the devil; for, since they are impelled by Satan, all that they do is justly reckoned his work.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.30.3","start":30,"end":30,"heading":"And hath nothing in me","excerpt":"And hath nothing in me. It is in consequence of the sin of Adam that Satan holds the dominion of death, and, therefore, he could not touch Christ, who is pure from all the pollution of sin, if he had not voluntarily subjected himself. And yet I think that these words have a wider meaning than that in which they are usually explained; for the ordinary interpretation is, “Satan hath found nothing in Christ, for there is nothing in him that deserves death, because he is pure from every stain of sin.” But, in my opinion, Christ asserts here not only his own purity, but likewise his Divine power, which was not subject to death; for it was proper to assure the disciples that he did not yield through weakness, lest they should think less highly of his power. But in this general statement the former is also included, that, in enduring death, he was not compelled by Satan. Hence we infer, that he was substituted in our room, when he submitted to death.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.14.31.1","start":31,"end":31,"heading":"But that the world may know","excerpt":"31. But that the world may know. Some think that these words should be read as closely connected with the words, Arise, let us go hence, so as to make the sense complete. Others read the former part of the verse separately, and suppose that it breaks off abruptly. As it makes no great difference in regard to the meaning, I leave it to the reader to give a preference to either of these views. What chiefly deserves our attention is, that the decree of God is here placed in the highest rank; that we may not suppose that Christ was dragged to death by the violence of Satan, in such a manner that anything happened contrary to the purpose of God. It was God who appointed his Son to be the Propitiation, and who determined that the sins of the world should be expiated by his death. In order to accomplish this, he permitted Satan, for a short time, to treat him with scorn; as if he had gained a victory over him. Christ, therefore, does not resist Satan, in order that he may obey the decree of his Father, and may thus offer his obedience as the ransom of our righteousness.\n\nArise, let us go hence. Some think that Christ, after he said these things, changed his place, and that what follows was spoken by him on the road; but as John afterwards adds, that Christ went away with his disciples beyond the brook Kedron, it appears more probable that Christ intended to exhort the disciples to render the same obedience to God, of which they beheld in him so illustrious an example, and not that he led them away at that moment.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iv.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"henry","author":"Matthew Henry","short_name":"Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"title":"Commentary on the Whole Bible, Volume V (Matthew to John)","edition_short":"Matthew Henry, Exposition of the Old and New Testaments","author_url":"/commentators/henry/","divisions":"verse","work_url":"/works/henry/","entries":[{"id":"henry.JHN.14.1.1","start":1,"end":1,"heading":"A general caution which Christ gives to his disciples against trouble of heart","excerpt":"I. A general caution which Christ gives to his disciples against trouble of heart (v. 1): Let not your heart be troubled. They now began to be troubled, were entering into this temptation. Now here see,\n\n1. How Christ took notice of it. Perhaps it was apparent in their looks; it was said (ch. xiii. 22), They looked one upon another with anxiety and concern, and Christ looked upon them all, and observed it; at least, it was intelligible to the Lord Jesus, who is acquainted with all our secret undiscovered sorrows, with the wound that bleeds inwardly; he knows not only how we are afflicted, but how we stand affected under our afflictions, and how near they lie to our hearts; he takes cognizance of all the trouble which his people are at any time in danger of being overwhelmed with; he knows our souls in adversity. Many things concurred to trouble the disciples now.\n\n(1.) Christ had just told them of the unkindness he should receive from some of them, and this troubled them all. Peter, no doubt, looked very sorrowful upon what Christ said to him, and all the rest were sorry for him and for themselves too, not knowing whose turn it should be to be told next of some ill thing or other they should do. As to this, Christ comforts them; though a godly jealousy over ourselves is of great use to keep us humble and watchful, yet it must not prevail to the disquieting of our spirits and the damping of our holy joy.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":83,"text":"v. 1","label":"John 14:1","href":"/jhn/14/#v1","status":"detected"},{"at":290,"text":"ch. xiii. 22","label":"John 13:22","href":"/jhn/13/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.1.2","start":1,"end":1,"heading":"","excerpt":"(2.) He had just told them of his own departure from them, that he should not only go away, but go away in a cloud of sufferings. They must shortly hear him loaded with reproaches, and these will be as a sword in their bones; they must see him barbarously abused and put to death, and this also will be a sword piercing through their own souls, for they had loved him, and chosen him, and left all to follow him. When we now look upon Christ pierced, we cannot but mourn and be in bitterness, though we see the glorious issue and fruit of it; much more grievous must the sight be to them, who could then look no further. If Christ depart from them [1.] They will think themselves shamefully disappointed; for they looked that this had been he that should have delivered Israel, and should have set upon his kingdom in secular power and glory, and, in expectation of this, had lost all to follow him. Now, if he leave the world in the same circumstances of meanness and poverty in which he had lived, and worse, they are quite defeated. [2.] They will think themselves sadly deserted and exposed. They knew by experience what little presence of mind they had in difficult emergencies, that they could count upon nothing but being ruined and run down if they part with their Master. Now, in reference to all these, Let not your heart be troubled. Here are three words, upon any of which the emphasis may significantly be laid. First, Upon the word troubled, me tarassestho. Be not so troubled as to be put into a hurry and confusion, like the troubled sea when it cannot rest. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.1.3","start":1,"end":1,"heading":"","excerpt":"... He does not say, \"Let not your hearts be sensible of the griefs, or sad because of them\" but, \"Be not ruffled and discomposed, be not cast down and disquieted,\" Ps. xlii. 5. Secondly, Upon the word heart: \"Though the nation and city be troubled, though your little family and flock be troubled, yet let not your heart be troubled. Keep possession of your own souls when you can keep possession of nothing else.\" The heart is the main fort; whatever you do, keep trouble from this, keep this with all diligence. The spirit must sustain the infirmity, therefore, see that this be not wounded. Thirdly, Upon the word your: \"You that are my disciples and followers, my redeemed, chosen, sanctified ones, however others are overwhelmed with the sorrows of this present time, be not you so, for you know better; let the sinners in Zion tremble, but let the sons of Zion be joyful in their king.\" Herein Christ's disciples should do more than others, should keep their minds quiet, when every thing else is unquiet.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":165,"text":"Ps. xlii. 5","label":"Psalms 42:5","href":"/psa/42/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.1.4","start":1,"end":1,"heading":"","excerpt":"2. The remedy he prescribes against this trouble of mind, which he saw ready to prevail over them; in general, believe—pisteuete. (1.) Some read it in both parts imperatively, \"Believe in God, and his perfections and providence, believe also in me, and my mediation. Build with confidence upon the great acknowledged principles of natural religion: that there is a God, that he is most holy, wise, powerful, and good; that he is the governor of the world, and has the sovereign disposal of all events; and comfort yourselves likewise with the peculiar doctrines of that holy religion which I have taught you.\" But, (2.) We read the former as an acknowledgment that they did believe in God, for which he commends them: \"But, if you would effectually provide against a stormy day, believe also in me.\" Through Christ we are brought into covenant with God, and become interested in his favour and promise, which otherwise as sinners we must despair of, and the remembrance of God would have been our trouble; but, by believing in Christ as the Mediator between God and man, our belief in God becomes comfortable; and this is the will of God, that all men should honour the Son as they honour the Father, by believing in the Son as they believe in the Father. Those that rightly believe in God will believe in Jesus Christ, whom he has made known to them; and believing in God through Jesus Christ is an excellent means of keeping trouble from the heart. The joy of faith is the best remedy against the griefs of sense; it is a remedy with a promise annexed to it; the just shall live by faith; a remedy with a probatum est annexed to it. I had fainted unless I had believed.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.2.1","start":2,"end":2,"heading":"Believe and consider that really there is such a happiness","excerpt":"1. Believe and consider that really there is such a happiness: In my Father's house there are many mansions; if it were not so, I would have told you, v. 2.\n\n(1.) See under what notion the happiness of heaven is here represented: as mansions, many mansions in Christ's Father's house. [1.] Heaven is a house, not a tent or tabernacle; it is a house not made with hands, eternal in the heavens. [2.] It is a Father's house: my Father's house; and his Father is our Father, to whom he was now ascending; so that in right of their elder brother all true believers shall be welcome to that happiness as to their home. It is his house who is King of kings and Lord of lords, dwells in light, and inhabits eternity. [3.] There are mansions there; that is, First, Distinct dwellings, an apartment for each. Perhaps there is an allusion to the priests' chambers that were about the temple. In heaven there are accommodations for particular saints; though all shall be swallowed up in God, yet our individuality shall not be lost there; every Israelite had his lot in Canaan, and every elder a seat, Rev. iv. 4. Secondly, Durable dwellings. Monai, from mneio, maneo, abiding places. The house itself is lasting; our estate in it is not for a term of years, but a perpetuity. Here we are as in an inn; in heaven we shall gain a settlement. The disciples had quitted their houses to attend Christ, who had not where to lay his head, but the mansions in heaven will make them amends. [4.] There are many mansions, for there are many sons to be brought to glory, and Christ exactly knows their number, nor will be straitened for room by the coming of more company than he expects. He had told Peter that he should follow him (ch. xiii. 36), but let not the rest be discouraged, in heaven there are mansions for them all. Rehoboth, Gen. xxvi. 22.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":151,"text":"v. 2","label":"John 14:2","href":"/jhn/14/#v2","status":"detected"},{"at":1091,"text":"Rev. iv. 4","label":"Revelation 4:4","href":"/rev/4/#v4","status":"detected"},{"at":1713,"text":"ch. xiii. 36","label":"John 13:36","href":"/jhn/13/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.2.2","start":2,"end":2,"heading":"","excerpt":"(2.) See what assurance we have of the reality of the happiness itself, and the sincerity of the proposal of it to us: \"If it were not so, I would have told you. If you had deceived yourselves, when you quitted your livelihoods, and ventured your lives for me, in prospect of a happiness future and unseen, I would soon have undeceived you.\" The assurance is built, [1.] Upon the veracity of his word. It is implied, \"If there were not such a happiness, valuable and attainable, I would not have told you that there was.\" [2.] Upon the sincerity of his affection to them. As he is true, and would not impose upon them himself, so he is kind, and would not suffer them to be imposed upon. If either there were no such mansions, or none designed for them, who had left all to follow him, he would have given them timely notice of the mistake, that they might have made an honourable retreat to the world again, and have made the best they could of it. Note, Christ's good-will to us is a great encouragement to our hope in him. He loves us too well, and means us too well, to disappoint the expectations of his own raising, or to leave those to be of all men most miserable who have been of him most observant.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.2.3","start":2,"end":2,"heading":"","excerpt":"2. Believe and consider that the design of Christ's going away was to prepare a place in heaven for his disciples. \"You are grieved to think of my going away, whereas I go on your errand, as the forerunner; I am to enter for you.\" He went to prepare a place for us; that is, (1.) To take possession for us, as our advocate or attorney, and so to secure our title as indefeasible. Livery of seisin was given to Christ, for the use and behoof of all that should believe on him. (2.) To make provision for us as our friend and father. The happiness of heaven, though prepared before the foundation of the world, yet must be further fitted up for man in his fallen state. It consisting much in the presence of Christ there, it was therefore necessary that he should go before, to enter into that glory which his disciples were to share in. Heaven would be an unready place for a Christian if Christ were not there. He went to prepare a table for them, to prepare thrones for them, Luke xxii. 30. Thus Christ declares the fitness of heaven's happiness for the saints, for whom it is prepared.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":977,"text":"Luke xxii. 30","label":"Luke 22:30","href":"/luk/22/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.2-3.1","start":2,"end":3,"heading":"Here is a particular direction to act faith upon the promise of eternal life","excerpt":"II. Here is a particular direction to act faith upon the promise of eternal life, v. 2, 3. He had directed them to trust to God, and to trust in him; but what must they trust God and Christ for? Trust them for a happiness to come when this body and this world shall be no more, and for a happiness to last as long as the immortal soul and the eternal world shall last. Now this is proposed as a sovereign cordial under all the troubles of this present time, to which there is that in the happiness of heaven which is admirably adapted and accommodated. The saints have encouraged themselves with this in their greatest extremities, That heaven would make amends for all. Let us see how this is suggested here.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":82,"text":"v. 2, 3","label":"John 14:2–3","href":"/jhn/14/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.3.1","start":3,"end":3,"heading":"","excerpt":"3. Believe and consider that therefore he would certainly come again in due time, to fetch them to that blessed place which he was now going to possess for himself and prepare for them (v. 3): \"If I go and prepare a place for you, if this be the errand of my journey, you may be sure, when every thing is ready, I will come again, and receive you to myself, so that you shall follow me hereafter, that where I am there you may be also.\" Now these are comfortable words indeed. (1.) That Jesus Christ will come again; erchomai—I do come, intimating the certainty of it, that he will come and that he is daily coming. We say, We are coming, when we are busy in preparing for our coming, and so he is; all he does has a reference and tendency to his second coming. Note, The belief of Christ's second coming, of which he has given us the assurance, is an excellent preservative against trouble of heart, Phil. iv. 5; James v. 8. (2.) That he will come again to receive all his faithful followers to himself. He sends for them privately at death, and gathers them one by one; but they are to make their public entry in solemn state all together at the last day, and then Christ himself will come to receive them, to conduct them in the abundance of his grace, and to welcome them in the abundance of his love. He will hereby testify the utmost respect and endearment imaginable. The coming of Christ is in order to our gathering together unto him, 2 Thess. ii. 1. (3.) That where he is there they shall be also. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":186,"text":"v. 3","label":"John 14:3","href":"/jhn/14/#v3","status":"detected"},{"at":901,"text":"Phil. iv. 5","label":"Philippians 4:5","href":"/php/4/#v5","status":"detected"},{"at":914,"text":"James v. 8","label":"James 5:8","href":"/jas/5/#v8","status":"detected"},{"at":1444,"text":"2 Thess. ii. 1","label":"2 Thessalonians 2:1","href":"/2th/2/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.3.2","start":3,"end":3,"heading":"","excerpt":"... This intimates, what many other scriptures declare, that the quintessence of heaven's happiness is being with Christ there, ch. xvii. 24; Phil. i. 23; 1 Thess. iv. 17. Christ speaks of his being there as now present, that where I am; where I am to be shortly, where I am to be eternally; there you shall be shortly, there you shall be eternally: not only there, in the same place; but here, in the same state: not only spectators of his glory, as the three disciples on the mount, but sharers in it. (4.) That this may be inferred from his going to prepare a place for us, for his preparations shall not be in vain. He will not build and furnish lodgings, and let them stand empty. He will be the finisher of that of which he is the author. If he has prepared the place for us, he will prepare us for it, and in due time put us in possession of it. As the resurrection of Christ is the assurance of our resurrection, so his ascension, victory, and glory, are an assurance of ours.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":142,"text":"Phil. i. 23","label":"Philippians 1:23","href":"/php/1/#v23","status":"detected"},{"at":155,"text":"1 Thess. iv. 17","label":"1 Thessalonians 4:17","href":"/1th/4/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.4.1","start":4,"end":4,"heading":"","excerpt":"Christ, having set the happiness of heaven before them as the end, here shows them himself as the way to it, and tells them that they were better acquainted both with the end they were to aim at and with the way they were to walk in than they thought they were: You know, that is, 1. \"You may know; it is none of the secret things which belong not to you, but one of the things revealed; you need not ascend into heaven, nor go down into the deep, for the word is nigh you (Rom. x. 6-8), level to you.\" 2. \"You do know; you know that which is the home and which is the way, though perhaps not as the home and as the way. You have been told it, and cannot but know, if you would recollect and consider it.\" Note, Jesus Christ is willing to make the best of his people's knowledge, though they are weak and defective in it. He knows the good that is in them better than they do themselves, and is certain that they have that knowledge, and faith, and love, of which they themselves are not sensible, or not certain.\n\nThis word of Christ gave occasion to two of his disciples to address themselves to him, and he answers them both.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":474,"text":"Rom. x. 6-8","label":"Romans 10:6–8","href":"/rom/10/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.5.1","start":5,"end":5,"heading":"","excerpt":"1. He said, \"Lord, we know not whither thou goest, to what place or what state, and how can we know the way in which we must follow thee? We can neither guess at it, nor enquire it out, but must still be at a loss.\" Christ's testimony concerning their knowledge made them more sensible of their ignorance, and more inquisitive after further light. Thomas here shows more modesty than Peter, who thought he could follow Christ now. Peter was the more solicitous to know whither Christ went. Thomas here, though he complains that he did not know this, yet seems more solicitous to know the way. Now, (1.) His confession of his ignorance was commendable enough. If good men be in the dark, and know but in part, yet they are willing to own their defects. But, (2.) The cause of his ignorance was culpable. They knew not whither Christ went, because they dreamed of a temporal kingdom in external pomp and power, and doted upon this, notwithstanding what he had said again and again to the contrary. Hence it was that, when Christ spoke of going away and their following him, their fancy ran upon his going to some remarkable city or other, Bethlehem, or Nazareth, or Capernaum, or some of the cities of the Gentiles, as David to Hebron, there to be anointed king, and to restore the kingdom to Israel; and which way this place lay, where these castles in the air were to be built, east, west, north, or south, they could not tell, and therefore knew not the way. Thus still we think ourselves more in the dark than we need be concerning the future state of the church, because we expect its worldly prosperity, whereas it is spiritual advancement that the promise points at. Had Thomas understood, as he might have done, that Christ was going to the invisible world, the world of spirits, to which spiritual things only have a reference, he would not have said, Lord, we do not know the way.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.6.1","start":6,"end":6,"heading":"He speaks of himself as the way","excerpt":"(1.) He speaks of himself as the way, v. 6. Dost thou not know the way? I am the way, and I only, for no man comes to the Father but by me. Great things Christ here saith of himself, showing us,\n\n[1.] The nature of his mediation: He is the way, the truth, and the life.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":38,"text":"v. 6","label":"John 14:6","href":"/jhn/14/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.6.2","start":6,"end":6,"heading":"Let us consider these first distinctly. 1","excerpt":"First, Let us consider these first distinctly. 1. Christ is the way, the highway spoken of, Isa. xxxv. 8. Christ was his own way, for by his own blood he entered into the holy place (Heb. ix. 12), and he is our way, for we enter by him. By his doctrine and example he teaches us our duty, by his merit and intercession he procures our happiness, and so he is the way. In him God and man meet, and are brought together. We could not get to the tree of life in the way of innocency; but Christ is another way to it. By Christ, as the way an intercourse is settled and kept up between heaven and earth; the angels of God ascend and descend; our prayers go to God, and his blessings come to us by him; this is the way that leads to rest, the good old way. The disciples followed him, and Christ tells them that they followed the road, and, while they continued following him, they would never be out of their way. 2. He is the truth. (1.) As truth is opposed to figure and shadow. Christ is the substance of all the Old-Testament types, which are therefore said to be figures of the true, Heb. ix. 24. Christ is the true manna (ch. vi. 32), the true tabernacle, Heb. viii. 2. (2.) As truth is opposed to falsehood and error; the doctrine of Christ is true doctrine. When we enquire for truth, we need learn no more than the truth as it is in Jesus. (3.) As truth is opposed to fallacy and deceit; he is true to all that trust in him, as true as truth itself, 2 Cor. i. 20. 3. He is the life; for we are alive unto God only in and through Jesus Christ, Rom. vi. 11. Christ formed in us is that to our souls which our souls are to our bodies. Christ is the resurrection and the life.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":92,"text":"Isa. xxxv. 8","label":"Isaiah 35:8","href":"/isa/35/#v8","status":"detected"},{"at":183,"text":"Heb. ix. 12","label":"Hebrews 9:12","href":"/heb/9/#v12","status":"detected"},{"at":1085,"text":"Heb. ix. 24","label":"Hebrews 9:24","href":"/heb/9/#v24","status":"detected"},{"at":1124,"text":"ch. vi. 32","label":"John 6:32","href":"/jhn/6/#v32","status":"detected"},{"at":1158,"text":"Heb. viii. 2","label":"Hebrews 8:2","href":"/heb/8/#v2","status":"detected"},{"at":1455,"text":"2 Cor. i. 20","label":"2 Corinthians 1:20","href":"/2co/1/#v20","status":"detected"},{"at":1548,"text":"Rom. vi. 11","label":"Romans 6:11","href":"/rom/6/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.6.3","start":6,"end":6,"heading":"Let us consider these jointly, and with reference to each other","excerpt":"Secondly, Let us consider these jointly, and with reference to each other. Christ is the way, the truth, and the life; that is, 1. He is the beginning, the middle, and the end. In him we must set out, go on, and finish. As the truth, he is the guide of our way; as the life, he is the end of it. 2. He is the true and living way (Heb. x. 20); there are truth and life in the way, as well as at the end of it. 3. He is the true way to life, the only true way; other ways may seem right, but the end of them is the way of death.\n\n[2.] The necessity of his mediation: No man cometh to the Father but by me. Fallen man must come to God as a Judge, but cannot come to him as a Father, otherwise than by Christ as Mediator. We cannot perform the duty of coming to God, by repentance and the acts of worship, without the Spirit and grace of Christ, nor obtain the happiness of coming to God as our Father without his merit and righteousness; he is the high priest of our profession, our advocate.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":330,"text":"Heb. x. 20","label":"Hebrews 10:20","href":"/heb/10/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.6-7.1","start":6,"end":7,"heading":"","excerpt":"II. Now to this complaint of their ignorance, which included a desire to be taught, Christ gives a full answer, v. 6, 7. Thomas had enquired both whither he went and what was the way, and Christ answers both these enquiries and makes good what he had said, that they would have needed no answer if they had understood themselves aright; for they knew him, and he was the way; they knew the Father, and he was the end; and therefore, whither I go you know, and the way you know. Believe in God as the end, and in me as the way (v. 1), and you do all you should do.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":112,"text":"v. 6, 7","label":"John 14:6–7","href":"/jhn/14/#v6","status":"detected"},{"at":527,"text":"v. 1","label":"John 14:1","href":"/jhn/14/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.7.1","start":7,"end":7,"heading":"He speaks of his Father as the end","excerpt":"(2.) He speaks of his Father as the end (v. 7): \"If you had known me aright, you would have known my Father also; and henceforth, by the glory you have seen in me and the doctrine you have heard from me, you know him and have seen him.\" Here is, [1.] A tacit rebuke to them for their dulness and carelessness in not acquainting themselves with Jesus Christ, though they had been his constant followers and associates: If you had known me—. They knew him, and yet did not know him so well as they might and should have known him. They knew him to be the Christ, but did not follow on to know God in him. Christ had said to the Jews (ch. viii. 19): If you had known me, you would have known my Father also; and here the same to his disciples; for it is hard to say which is more strange, the wilful ignorance of those that are enemies to the light, or the defects and mistakes of the children of light, that have had such opportunities of knowledge. If they had known Christ aright, they would have known that his kingdom is spiritual, and not of this world; that he came down from heaven, and therefore must return to heaven; and then they would have known his Father also, would have known whither he designed to go, when he said, I go to the Father, to a glory in the other world, not in this. If we knew Christianity better, we should better know natural religion. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":41,"text":"v. 7","label":"John 14:7","href":"/jhn/14/#v7","status":"detected"},{"at":632,"text":"ch. viii. 19","label":"John 8:19","href":"/jhn/8/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.7.2","start":7,"end":7,"heading":"","excerpt":"... [2.] A favourable intimation that he was well satisfied concerning their sincerity, notwithstanding the weakness of their understanding: \"And henceforth, from my giving you this hint, which will serve as a key to all the instructions I have given you hitherto, let me tell you, you know him, and have seen him, inasmuch as you know me, and have seen me;\" for in the face of Christ we see the glory of God, as we see a father in his son that resembles him. Christ tells his disciples that they were not so ignorant as they seemed to be; for, though little children, yet they had known the Father, 1 John ii. 13. Note, Many of the disciples of Christ have more knowledge and more grace than they think they have, and Christ takes notice of, and is well pleased with, that good in them which they themselves are not aware of; for those that know God do not all at once know that they know him, 1 John ii. 3.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":600,"text":"1 John ii. 13","label":"1 John 2:13","href":"/1jn/2/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.8.1","start":8,"end":8,"heading":"Philip enquired concerning the Father","excerpt":"II. Philip enquired concerning the Father (v. 8), and Christ answered him, v. 9-11, where observe,\n\n1. Philip's request for some extraordinary discovery of the Father. He was not so forward to speak as some others of them were, and yet, from an earnest desire of further light, he cries out, Show us the Father. Philip listened to what Christ said to Thomas, and fastened upon the last words, You have seen him. \"Nay,\" says Philip, \"that is what we want, that is what we would have: Show us the Father and it sufficeth us.\" (1.) This supposes an earnest desire of acquaintance with God as a Father. The petition is, \"Show us the Father; give us to know him in that relation to us;\" and this he begs, not for himself only, but for the rest of the disciples. The plea is, It sufficeth us. He not only professes it himself, but will pass his word for his fellow-disciples. Grant us but one sight of the Father, and we have enough. Jansenius saith, \"Though Philip did not mean it, yet the Holy Ghost, by his mouth, designed here to teach us that the satisfaction and happiness of a soul consist in the vision and fruition of God,\" Ps. xvi. 11; xvii. 15. In the knowledge of God the understanding rests, and is at the summit of its ambition; in the knowledge of God as our Father the soul is satisfied; a sight of the Father is a heaven upon earth, fills us with joy unspeakable. (2.) ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":43,"text":"v. 8","label":"John 14:8","href":"/jhn/14/#v8","status":"detected"},{"at":75,"text":"v. 9-11","label":"John 14:9–11","href":"/jhn/14/#v9","status":"detected"},{"at":1127,"text":"Ps. xvi. 11","label":"Psalms 16:11","href":"/psa/16/#v11","status":"detected"},{"at":1140,"text":"xvii. 15","label":"Psalms 17:15","href":"/psa/17/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.8.2","start":8,"end":8,"heading":"","excerpt":"... As Philip speaks it here, it intimates that he was not satisfied with such a discovery of the Father as Christ thought fit to give them, but he would prescribe to him, and press upon him, something further and no less than some visible appearance of the glory of God, like that to Moses (Exod. xxxiii. 22), and to the elders of Israel, Exod. xxiv. 9-11. \"Let us see the Father with our bodily eyes, as we see thee, and it sufficeth us; we will trouble thee with no more questions, Whither goest thou?\" And so it manifests not only the weakness of his faith, but his ignorance of the gospel way of manifesting the Father, which is spiritual, and not sensible. Such a sight of God, he thinks, would suffice them, and yet those who did thus see him were not sufficed, but soon corrupted themselves, and made a graven image. Christ's institutions have provided better for the confirmation of our faith than our own inventions would.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":292,"text":"Exod. xxxiii. 22","label":"Exodus 33:22","href":"/exo/33/#v22","status":"detected"},{"at":340,"text":"Exod. xxiv. 9-11","label":"Exodus 24:9–11","href":"/exo/24/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.9.1","start":9,"end":9,"heading":"He refers him to what he had seen","excerpt":"(1.) He refers him to what he had seen, v. 9. He upbraids him with his ignorance and inadvertency: \"Have I been so long time with you, now above three years intimately conversant with you, and yet hast thou not known me, Philip? Now, he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? Wilt thou ask for that which thou hast already?\" Now here,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":40,"text":"v. 9","label":"John 14:9","href":"/jhn/14/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.9.2","start":9,"end":9,"heading":"He reproves him for two things","excerpt":"[1.] He reproves him for two things: First, For not improving his acquaintance with Christ, as he might have done, to a clear and distinct knowledge of him: \"Hast thou not known me, Philip, whom thou hast followed so long, and conversed with so much?\" Philip, the first day he came to him, declared that he knew him to be the Messiah (ch. i. 45), and yet to this day did not know the Father in him. Many that have good knowledge in the scripture and divine things fall short of the attainments justly expected from them, for want of compounding the ideas they have, and going on to perfection. Many know Christ, who yet do not know what they might know of him, nor see what they should see in him. That which aggravated Philip's dulness was that he had so long an opportunity of improvement: I have been so long time with thee. Note, The longer we enjoy the means of knowledge and grace, the more inexcusable we are if we be found defective in grace and knowledge. Christ expects that our proficiency should be in some measure according to our standing, that we should not be always babes. Let us thus reason with ourselves: \"Have I been so long a hearer of sermons, a student in the scripture, a scholar in the school of Christ, and yet so weak in the knowledge of Christ, and so unskilful in the word of righteousness?\" Secondly, He reproves him for his infirmity in the prayer made, Show us the Father. Note, Herein appears much of the weakness of Christ's disciples that they know not what to pray for as they ought (Rom. viii. 26), but often ask amiss (Jam. iv. 3), for that which either is not promised or is already bestowed in the sense of the promise, as here.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":335,"text":"ch. i. 45","label":"John 1:45","href":"/jhn/1/#v45","status":"detected"},{"at":1521,"text":"Rom. viii. 26","label":"Romans 8:26","href":"/rom/8/#v26","status":"detected"},{"at":1558,"text":"Jam. iv. 3","label":"James 4:3","href":"/jas/4/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.9.3","start":9,"end":9,"heading":"","excerpt":"[2.] He instructs him, and gives him a maxim which not only in general magnifies Christ and leads us to the knowledge of God in him, but justifies what Christ had said (v. 7): You know the Father, and have seen him; and answered what Philip had asked, Show us the Father. Why, saith Christ, the difficulty is soon over, for he that hath seen me hath seen the Father. First, All that saw Christ in the flesh might have seen the Father in him, if Satan had not blinded their minds, and kept them from a sight of Christ, as the image of God, 2 Cor. iv. 4. Secondly, All that saw Christ by faith did see the Father in him, though they were not suddenly aware that they did so. In the light of Christ's doctrine they saw God as the father of lights; in the miracles they saw God as the God of power, the finger of God. The holiness of God shone in the spotless purity of Christ's life, and his grace in all the acts of grace he did.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":169,"text":"v. 7","label":"John 14:7","href":"/jhn/14/#v7","status":"detected"},{"at":539,"text":"2 Cor. iv. 4","label":"2 Corinthians 4:4","href":"/2co/4/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.10-11.1","start":10,"end":11,"heading":"He refers him to what he had reason to believe","excerpt":"(2.) He refers him to what he had reason to believe (v. 10, 11): \"Believest thou not that I am in the Father, and the Father in me, and therefore that in seeing me thou hast seen the Father? Hast thou not believed this? If not, take my word for it, and believe it now.\"\n\n[1.] See here what it is which we are to believe: That I am in the Father, and the Father in me; that is, as he had said (ch. x. 30), I and my Father are one. He speaks of the Father and himself as two persons, and yet so one as never any two were or can be. In knowing Christ as God of God, light of light, very God of very God, begotten, not made, and as being of one substance with the Father, by whom all things were made, we know the Father; and in seeing him thus we see the Father. In Christ we behold more of the glory of God than Moses did at Mount Horeb.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":53,"text":"v. 10, 11","label":"John 14:10–11","href":"/jhn/14/#v10","status":"detected"},{"at":393,"text":"ch. x. 30","label":"John 10:30","href":"/jhn/10/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.10-11.2","start":10,"end":11,"heading":"See here what inducements we have to believe this","excerpt":"[2.] See here what inducements we have to believe this; and they are two:—We must believe it, First, For his word's sake: The words that I speak to you, I speak not of myself. See ch. vii. 16, My doctrine is not mine. What he said seemed to them careless as the word of man, speaking his own thought at his own pleasure; but really it was the wisdom of God that indited it and the will of God that enforced it. He spoke not of himself only, but the mind of God according to the eternal counsels. Secondly, For his works' sake: The Father that dwelleth in me, he doeth them; and therefore believe me for their sake. Observe, 1. The Father is said to dwell in him ho en emoi menon—he abideth in me, by the inseparable union of the divine and human nature: never had God such a temple to dwell in on earth as the body of the Lord Jesus, ch. ii. 21. Here was the true Shechinah, of which that in the tabernacle was but a type. The fulness of the Godhead dwelt in him bodily, Col. ii. 9. The Father so dwells in Christ that in him he may be found, as a man where he dwells. Seek ye the Lord, seek him in Christ, and he will be found, for in him he dwells. 2. He doeth the works. Many words of power, and works of mercy, Christ did, and the Father did them in him; and the work of redemption in general was God's own work. 3. We are bound to believe this, for the very works' sake. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":180,"text":"ch. vii. 16","label":"John 7:16","href":"/jhn/7/#v16","status":"detected"},{"at":834,"text":"ch. ii. 21","label":"John 2:21","href":"/jhn/2/#v21","status":"detected"},{"at":971,"text":"Col. ii. 9","label":"Colossians 2:9","href":"/col/2/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.10-11.3","start":10,"end":11,"heading":"","excerpt":"... As we are to believe the being and perfections of God for the sake of the works of creation, which declare his glory; so we are to believe the revelation of God to man in Jesus Christ for the sake of the works of the Redeemer, those mighty works which, by showing forth themselves (Matt. xiv. 2), Show forth him, and God in him. Note, Christ's miracles are proofs of his divine mission, not only for the conviction of infidels, but for the confirmation of the faith of his own disciples, ch. ii. 11; v. 36; x. 37.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":286,"text":"Matt. xiv. 2","label":"Matthew 14:2","href":"/mat/14/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.12.1","start":12,"end":12,"heading":"Great power on earth","excerpt":"I. Great power on earth (v. 12): He that believeth on me (as I know you do), the works that I do shall he do also. This does not weaken the argument Christ had taken from his works, to prove himself one with the Father (that others should do as great works), but rather strengthens it; for the miracles which the apostles wrought were wrought in his name, and by faith in him; and this magnifies his power more than any thing, that he not only wrought miracles himself, but gave power to others to do so too.\n\n1. Two things he assures them of:—\n\n(1.) That they should be enabled to do such works as he had done, and that they should have a more ample power for the doing of them than they had had when he first sent them forth, Matt. x. 8. Did Christ heal the sick, cleanse the leper, raise the dead? So should they. Did he convince and convert sinners, and draw multitudes to him? So should they. Though he should depart, the work should not cease, nor fall to the ground, but should be carried on as vigorously and successfully as ever; and it is still in the doing.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":25,"text":"v. 12","label":"John 14:12","href":"/jhn/14/#v12","status":"detected"},{"at":728,"text":"Matt. x. 8","label":"Matthew 10:8","href":"/mat/10/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.12.2","start":12,"end":12,"heading":"That they should do greater works than these","excerpt":"(2.) That they should do greater works than these. [1.] In the kingdom of nature they should work greater miracles. No miracle is little, but some to our apprehension seem greater than others. Christ had healed with the hem of his garment, but Peter with his shadow (Acts v. 15), Paul by the handkerchief that had touched him, Acts xix. 12. Christ wrought miracles for two or three years in one country, but his followers wrought miracles in his name for many ages in divers countries. You shall do greater works, if there be occasion, for the glory of God. The prayer of faith, if at any time it had been necessary, would have removed mountains. [2.] In the kingdom of grace. They should obtain greater victories by the gospel than had been obtained while Christ was upon earth. The truth is, the captivating of so great a part of the world to Christ, under such outward disadvantages, was the miracle of all. I think this refers especially to the gift of tongues; this was the immediate effect of the pouring out of the Spirit, which was a constant miracle upon the mind, in which words are framed, and which was made to serve so glorious an intention as that of spreading the gospel to all nations in their own language. This was a greater sign to them that believed not (1 Cor. xiv. 22), and more powerful for their conviction, than any other miracle whatever.\n\n2. The reason Christ gives for this is, Because I go unto my Father, (1.) \"Because I go, it will be requisite that you should have such a power, lest the work suffer damage by my absence.\" (2.) \"Because I go to the Father, I shall be in a capacity to furnish you with such a power, for I go to the Father, to send the Comforter, from whom you shall receive power,\" Acts i. 8. The wonderful works which they did in Christ's name were part of the glories of his exalted state, when he ascended on high, Eph. iv. 8.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":267,"text":"Acts v. 15","label":"Acts 5:15","href":"/act/5/#v15","status":"detected"},{"at":327,"text":"Acts xix. 12","label":"Acts 19:12","href":"/act/19/#v12","status":"detected"},{"at":1275,"text":"1 Cor. xiv. 22","label":"1 Corinthians 14:22","href":"/1co/14/#v22","status":"detected"},{"at":1731,"text":"Acts i. 8","label":"Acts 1:8","href":"/act/1/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.13-14.1","start":13,"end":14,"heading":"Great power in heaven","excerpt":"II. Great power in heaven: \"Whatsoever you shall ask, that will I do (v. 13, 14), as Israel, who was a prince with God. Therefore you shall do such mighty works, because you have such an interest in me, and I in my Father.\" Observe,\n\n1. In what way they were to keep up communion with him, and derive power from him, when he was gone to the Father—by prayer. When dear friends are to be removed to a distance from each other, they provide for the settling of a correspondence; thus, when Christ was going to his Father, he tells his disciples how they might write to him upon every occasion, and send their epistles by a safe and ready way of conveyance, without danger of miscarrying, or lying by the way: \"Let me hear from you by prayer, the prayer of faith, and you shall hear from me by the Spirit.\" This was the old way of intercourse with Heaven, ever since men began to call upon the name of the Lord; but Christ by his death has laid it more open, and it is still open to us. Here is, (1.) Humility prescribed: You shall ask. Though they had quitted all for Christ, they could demand nothing of him as a debt, but must be humble supplicants, beg or starve, beg or perish. (2.) Liberty allowed: \"Ask any thing, any thing that is good and proper for you; any thing, provided you know what you ask, you may ask; you may ask for assistance in your work, for a mouth and wisdom, for preservation out of the hands of your enemies, for power to work miracles when there is occasion, for the success of the ministry in the conversion of souls; ask to be informed, directed, vindicated.\" Occasions vary, but they shall be welcome to the throne of grace upon every occasion.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":70,"text":"v. 13, 14","label":"John 14:13–14","href":"/jhn/14/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.13-14.2","start":13,"end":14,"heading":"In what name they were to present their petitions","excerpt":"2. In what name they were to present their petitions: Ask in my name. To ask in Christ's name is, (1.) To plead his merit and intercession, and to depend upon that plea. The Old-Testament saints had an eye to this when they prayed for the Lord's sake (Dan. ix. 17), and for the sake of the anointed (Ps. lxxxiv. 9), but Christ's mediation is brought to a clearer light by the gospel, and so we are enabled more expressly to ask in his name. When Christ dictated the Lord's prayer, this was not inserted, because they did not then so fully understand this matter as they did afterwards, when the Spirit was poured out. If we ask in our own name, we cannot expect to speed, for, being strangers, we have no name in heaven; being sinners, we have an ill name there; but Christ's is a good name, well known in heaven, and very precious. (2.) It is to aim at his glory and to seek this as our highest end in all our prayers.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":252,"text":"Dan. ix. 17","label":"Daniel 9:17","href":"/dan/9/#v17","status":"detected"},{"at":300,"text":"Ps. lxxxiv. 9","label":"Psalms 84:9","href":"/psa/84/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.13-14.3","start":13,"end":14,"heading":"What success they should have in their prayers","excerpt":"3. What success they should have in their prayers: \"What you ask, that will I do,\" v. 13. And again (v. 14), \"I will do it. You may be sure I will: not only it shall be done, I will see it done, or give orders for the doing of it, but I will do it;\" for he has not only the interest of an intercessor, but the power of a sovereign prince, who sits at the right hand of God, the hand of action, and has the doing of all in the kingdom of God. By faith in his name we may have what we will for the asking.\n\n4. For what reason their prayers should speed so well: That the Father may be glorified in the Son. That is, (1.) This they ought to aim at, and have their eye upon, in asking. In this all our desires and prayers should meet as in their centre; to this they must all be directed, that God in Christ may be honoured by our services, and in our salvation. Hallowed be thy name is an answered prayer, and is put first, because, if the heart be sincere in this, it does in a manner consecrate all the other petitions. (2.) This Christ will aim at in granting, and for the sake of this will do what they ask, that hereby the glory of the Father in the Son may be manifested. The wisdom, power, and goodness of God were magnified in the Redeemer when by a power derived from him, and exerted in his name and for his service, his apostles and ministers were enabled to do such great things, both in the proofs of their doctrine and in the successes of it.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":83,"text":"v. 13","label":"John 14:13","href":"/jhn/14/#v13","status":"detected"},{"at":101,"text":"v. 14","label":"John 14:14","href":"/jhn/14/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.15.1","start":15,"end":15,"heading":"He premises to this a memento of duty","excerpt":"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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":42,"text":"v. 15","label":"John 14:15","href":"/jhn/14/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.16-17.1","start":16,"end":17,"heading":"He promises this great and unspeakable blessing to them","excerpt":"II. He promises this great and unspeakable blessing to them, v. 16, 17.\n\n1. 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,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":61,"text":"v. 16, 17","label":"John 14:16–17","href":"/jhn/14/#v16","status":"detected"},{"at":172,"text":"Acts i. 4","label":"Acts 1:4","href":"/act/1/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.16-17.2","start":16,"end":17,"heading":"The blessing promised","excerpt":"(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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":110,"text":"1 John ii. 1","label":"1 John 2:1","href":"/1jn/2/#v1","status":"detected"},{"at":243,"text":"Acts ix. 31","label":"Acts 9:31","href":"/act/9/#v31","status":"detected"},{"at":835,"text":"Matt. x. 19, 20","label":"Matthew 10:19–20","href":"/mat/10/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.16-17.3","start":16,"end":17,"heading":"The giver of this blessing","excerpt":"(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.\n\n(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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":260,"text":"ch. xv. 26","label":"John 15:26","href":"/jhn/15/#v26","status":"detected"},{"at":416,"text":"v. 14","label":"John 14:14","href":"/jhn/14/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.16-17.4","start":16,"end":17,"heading":"The continuance of this blessing","excerpt":"(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.\n\n2. 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.\"\n\n(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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":1062,"text":"v. 16, 17","label":"John 14:16–17","href":"/jhn/14/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.18.1","start":18,"end":18,"heading":"He promises that he would continue his care of them","excerpt":"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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":56,"text":"v. 18","label":"John 14:18","href":"/jhn/14/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.19-20.1","start":19,"end":20,"heading":"He promises that they should continue their acquaintance with him and interest in him","excerpt":"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.\n\n1. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":91,"text":"v. 19, 20","label":"John 14:19–20","href":"/jhn/14/#v19","status":"detected"},{"at":310,"text":"Acts x. 41","label":"Acts 10:41","href":"/act/10/#v41","status":"detected"},{"at":850,"text":"Acts i. 8","label":"Acts 1:8","href":"/act/1/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.19-20.2","start":19,"end":20,"heading":"Because I live, you shall live also","excerpt":"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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.20.1","start":20,"end":20,"heading":"You shall have the assurance of this","excerpt":"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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":41,"text":"v. 20","label":"John 14:20","href":"/jhn/14/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.20.2","start":20,"end":20,"heading":"","excerpt":"... [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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.21.1","start":21,"end":21,"heading":"Who they are whom Christ will look upon, and accept, as lovers of him","excerpt":"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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.21.2","start":21,"end":21,"heading":"What returns he will make to them for their love","excerpt":"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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":362,"text":"Prov. viii. 17","label":"Proverbs 8:17","href":"/pro/8/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.21.3","start":21,"end":21,"heading":"","excerpt":"... 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.\n\n3. What occurred upon Christ's making this promise.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":368,"text":"Eph. iii. 18, 19","label":"Ephesians 3:18–19","href":"/eph/3/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.22.1","start":22,"end":22,"heading":"One of the disciples expresses his wonder and surprise at it","excerpt":"(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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":67,"text":"v. 22","label":"John 14:22","href":"/jhn/14/#v22","status":"detected"},{"at":332,"text":"Luke vi. 16","label":"Luke 6:16","href":"/luk/6/#v16","status":"detected"},{"at":385,"text":"Matt. xiii. 55","label":"Matthew 13:55","href":"/mat/13/#v55","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.22.2","start":22,"end":22,"heading":"","excerpt":"... 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":228,"text":"2 Sam. vii. 18","label":"2 Samuel 7:18","href":"/2sa/7/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.23.1","start":23,"end":23,"heading":"He further explains the promise","excerpt":"[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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":38,"text":"v. 23","label":"John 14:23","href":"/jhn/14/#v23","status":"detected"},{"at":157,"text":"v. 21","label":"John 14:21","href":"/jhn/14/#v21","status":"detected"},{"at":729,"text":"v. 9","label":"John 14:9","href":"/jhn/14/#v9","status":"detected"},{"at":1424,"text":"Zeph. iii. 17","label":"Zephaniah 3:17","href":"/zep/3/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.23-24.1","start":23,"end":24,"heading":"Christ, in answer hereto, explains and confirms what he had said","excerpt":"(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.\n\n[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?","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":71,"text":"v. 23, 24","label":"John 14:23–24","href":"/jhn/14/#v23","status":"detected"},{"at":1055,"text":"v. 24","label":"John 14:24","href":"/jhn/14/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.24.1","start":24,"end":24,"heading":"","excerpt":"[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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":173,"text":"v. 24","label":"John 14:24","href":"/jhn/14/#v24","status":"detected"},{"at":217,"text":"ch. vii. 16; viii. 28; xii. 44","label":"John 7:16","href":"/jhn/7/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.25-26.1","start":25,"end":26,"heading":"That they should be under the tuition of his Spirit","excerpt":"I. That they should be under the tuition of his Spirit, v. 25, 26, where we may observe,\n\n1. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":56,"text":"v. 25, 26","label":"John 14:25–26","href":"/jhn/14/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.26.1","start":26,"end":26,"heading":"","excerpt":"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:—\n\n(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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":147,"text":"v. 26","label":"John 14:26","href":"/jhn/14/#v26","status":"detected"},{"at":232,"text":"v. 16","label":"John 14:16","href":"/jhn/14/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.26.2","start":26,"end":26,"heading":"On what errand he should be sent","excerpt":"(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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":544,"text":"Isa. lix. 21","label":"Isaiah 59:21","href":"/isa/59/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.27.1","start":27,"end":27,"heading":"That they should be under the influence of his peace","excerpt":"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,\n\n1. 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.\n\n2. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":58,"text":"v. 27","label":"John 14:27","href":"/jhn/14/#v27","status":"detected"},{"at":1339,"text":"Eph. ii. 14","label":"Ephesians 2:14","href":"/eph/2/#v14","status":"detected"},{"at":1464,"text":"Luke ii. 14","label":"Luke 2:14","href":"/luk/2/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.27.2","start":27,"end":27,"heading":"In what manner it is left","excerpt":"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.\n\n4. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":1545,"text":"v. 1","label":"John 14:1","href":"/jhn/14/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.28.1","start":28,"end":28,"heading":"","excerpt":"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,\n\nI. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":715,"text":"Phil. iv. 5","label":"Philippians 4:5","href":"/php/4/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.28.2","start":28,"end":28,"heading":"That he went to his Father","excerpt":"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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":569,"text":"ch. xx. 17","label":"John 20:17","href":"/jhn/20/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.28.3","start":28,"end":28,"heading":"","excerpt":"... 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.29.1","start":29,"end":29,"heading":"","excerpt":"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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":139,"text":"v. 29","label":"John 14:29","href":"/jhn/14/#v29","status":"detected"},{"at":337,"text":"ch. xiii. 19; xvi. 4","label":"John 13:19","href":"/jhn/13/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.30.1","start":30,"end":30,"heading":"","excerpt":"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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":108,"text":"v. 30","label":"John 14:30","href":"/jhn/14/#v30","status":"detected"},{"at":299,"text":"ch. xv. and xvi.","label":"John 15:1–16:33","href":"/jhn/15/#v1","status":"detected"},{"at":1082,"text":"ch. xii. 31","label":"John 12:31","href":"/jhn/12/#v31","status":"detected"},{"at":1344,"text":"1 Cor. ii. 8","label":"1 Corinthians 2:8","href":"/1co/2/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.30.2","start":30,"end":30,"heading":"","excerpt":"... 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":53,"text":"Matt. iv.","label":"Matthew 4:1–11","href":"/mat/4/#v1","status":"detected"},{"at":1015,"text":"Heb. ii. 14","label":"Hebrews 2:14","href":"/heb/2/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.31.1","start":31,"end":31,"heading":"That his departure was in compliance with, and obedience to, his Father","excerpt":"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,\n\n1. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[{"at":187,"text":"v. 31","label":"John 14:31","href":"/jhn/14/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.31.2","start":31,"end":31,"heading":"As concluding what he had now said","excerpt":"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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.14.31.3","start":31,"end":31,"heading":"","excerpt":"... 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"bengel","author":"Johann Albrecht Bengel","short_name":"Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"title":"Gnomon of the New Testament, Vol. II (Gospels according to St Luke and St John)","edition_short":"Edinburgh: T. & T. Clark, 1857-58","author_url":"/commentators/bengel/","divisions":"verse","work_url":"/works/bengel/","entries":[{"id":"bengel.JHN.14.1.1","start":1,"end":1,"heading":"","excerpt":"In some copies there is prefixed this clause, ... and this the distinguished D. Hauber supports, especially in den ... Erasmus was the first to edit the passage so ; and Luther, following either Erasmus, or the Vulgate, which contains a similar interpolation, translates it so. The whole voice of antiquity refutes this addition, as I had shown in my Apparatus, p. 595 [Ed. ii. 263]. The principle of an adequate reason, Which ). Hauber uses as if favouring its insertion, I will use on the other side, so as to say with Erasmus himself, Lucas ... and Mill, that one or two transcribers, at the commencement of a Pericopa, or portion appointed for Church reading, prefixed this formula, as they most frequently have ... on account of My se epee ch. xii. 33, “ Yet a little while I am with you: ye shall seek Me,” etc.; xvi. 6, “ Because I have said these things unto you, sorrow hath filled your heart.” He takes away from the disciples their trouble of heart before that He alludes to the causes of that trouble. The Lord knew what these were in the case of the disciples, ch. xiii. 33, and unfolds them in detail more openly in the following parts of His discourse. This [comforting of the disciples] is repeated, and with additional emphasis, at ver. 27. [And it is not merely in ch. xiii., but further also in ch. xiv., a reply is given to the question proposed by Peter, ch. xiii. 36, “ Lord, whither goest Thou ?”—V.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":749,"text":"xii. 33","label":"John 12:33","href":"/jhn/12/#v33","status":"detected"},{"at":1078,"text":"xiii. 33","label":"John 13:33","href":"/jhn/13/#v33","status":"detected"},{"at":1249,"text":"ver. 27","label":"John 14:27","href":"/jhn/14/#v27","status":"detected"},{"at":1380,"text":"xiii. 36","label":"John 13:36","href":"/jhn/13/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.14.1.2","start":1,"end":1,"heading":"","excerpt":"in Me) who am come from God: ch. xvi. ? ... and some copies of the Vulg. support the words. But the mass of authorities is against them.—E. and T. 27, “The Father Himself loveth you, because ye—have believed that I came out from God.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.14.2.1","start":2,"end":2,"heading":"","excerpt":"house) [He shows already whither He is going.—V. ... A rare appellation of the heavenly habitation : a house of residence, into which are admitted children, and in which the Father dwells. Jesus looks beyond His sufferings to the goal. Comp. Heb. xii. 2, “‘ Who, for the joy that was set before Him, endured the cross ;” 2 Tim. iv. 7, [so Paul in a dungeon before his martyrdom] “I have fought a good fight, I have finished my course, I have kept the faith.” ... of My Father) In the beginning of this. sermon, Jesus often adds the pronoun to the mention of His Father; but as He gets forward in it, and at its close, after that He has taken precaution to establish His own pre-eminence above believers, and has stirred up the disciples to faith, He speaks as it were more in common, calling God, the Father, namely, Mine, and at the same time also yours. ... mansions) This refers to place, not to time ... places of abode ; not times of abode]; and it is said in the plural, on account of the multitude of those whom that common mansion contains. ... many, so as to contain angels and your ... predecessors in the faith, and you, and very many more. By the is absolute, the other relative. The beginning of the third verse, ... and if, does not depend on ... I would have told you, but stands by itself.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":242,"text":"Heb. xii. 2","label":"Hebrews 12:2","href":"/heb/12/#v2","status":"detected"},{"at":321,"text":"2 Tim. iv. 7","label":"2 Timothy 4:7","href":"/2ti/4/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.14.3.1","start":3,"end":3,"heading":"","excerpt":"if) A mild particle, used for ... I come [am coming]) The Present, as concerning His speedy coming : ver. 18, “I will not leave you comfortless; [come to you.” ... peculiar idiom of speech, that the Lord is not wont to say, I will come, but I come, even when another verb in the future tense is added. Comp., however, also Matt. xvii. 11 concerning the forerunner [“HAsos ... and the Lxx., 2 Sam. v. 3 ... and) The end of My departure infers [carries with it] this very consequence, that I am to come again. ... to Myself) An expression full of majesty. The house of the Father is the house of the Son: ch. xvi. 15, “ All things that the Father hath are Mine.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":101,"text":"ver. 18","label":"John 14:18","href":"/jhn/14/#v18","status":"detected"},{"at":323,"text":"Matt. xvii. 11","label":"Matthew 17:11","href":"/mat/17/#v11","status":"detected"},{"at":390,"text":"2 Sam. v. 3","label":"2 Samuel 5:3","href":"/2sa/5/#v3","status":"detected"},{"at":607,"text":"xvi. 15","label":"John 16:15","href":"/jhn/16/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.14.4-5.1","start":4,"end":5,"heading":"","excerpt":"whither I am going) 'This is the summary of what precedes.' ... the way) This forms the statement of subject introductory to those things which follow. ... Thomas) One after the other asks questions, with reverential and sweet affection [suavity] towards Him: ver. 8 [Philip], ver. 22 [ Judas, not Iscariot], and previously, ch. xiii. 36 [Simon Peter]. ... and how) Thomas, using acute reasoning, lays it down as a sure conclusion, that, inasmuch as they knew not the goal, they must much less know the way. [Jesus replies as to both (the goal and the way), but in inverse order. Jesus is the way : through Him (as the way) whither is it.given us to attain? To the Father.—V. g.]","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":260,"text":"ver. 8","label":"John 14:8","href":"/jhn/14/#v8","status":"detected"},{"at":277,"text":"ver. 22","label":"John 14:22","href":"/jhn/14/#v22","status":"detected"},{"at":329,"text":"xiii. 36","label":"John 13:36","href":"/jhn/13/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.14.6.1","start":6,"end":6,"heading":"","excerpt":"and the life) He is called in the Soliloquies of Augustine, ch. iv., the true way of life [vera via vitæ]. But the text has greater force, ... the sum of the doctrine concerning Jesus Christ. For to the question concerning the Way, He answers this, I am the Way: to the question concerning Knowledge [ver. 5, How can we know ?], He answers this, I am the Truth: to the question, Whither? He makes that answer, I am the Life. [To the metaphoric declaration, I am the Way, there is subjoined, for the sake of explanation, a more literal (plain, not figurative) declaration, I am both the Truth and the Life. He who moves onward by this way, he, and he alone, truly avails himself of the right path; and he who stedfastly holds to this way, he has life for ever.—V.g.] At the same time, also, three propositions are stated (comp. similarly the three [things, of which the Spirit reproves the world, sin, righteousness, and judgment], ch. xvi. 8), of which the first, that concerning the way, is handled presently after in this verse, “No man cometh to the Father, but by Me;” concerning the truth, at ver. 7, etc., 17, “The Spirit of Truth :—ye know Him ;” concerning the life, ver. 18, 19, etc., “ Because I live, ye shall live also.” ... to the Father) This again answers the question as to knowing [ver. 5]. The one and only way, the sure way. ... by Me) This again answers the question as to the way.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":301,"text":"ver. 5","label":"John 14:5","href":"/jhn/14/#v5","status":"detected"},{"at":935,"text":"xvi. 8","label":"John 16:8","href":"/jhn/16/#v8","status":"detected"},{"at":1098,"text":"ver. 7","label":"John 14:7","href":"/jhn/14/#v7","status":"detected"},{"at":1175,"text":"ver. 18, 19","label":"John 14:18–19","href":"/jhn/14/#v18","status":"detected"},{"at":1299,"text":"ver. 5","label":"John 14:5","href":"/jhn/14/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.14.7-8.1","start":7,"end":8,"heading":"","excerpt":"This ¢f does not altogether deny [that they knew Him], but it draws their souls to onward progress: ver. 28.’ [So Luke xvii. 6, “ ... ye had faith as a grain of mustard seed:” after they had said, “ Lord, increase our faith.” ... ye have seen) The preterite: ye have begun to see, and see Him. ... tt sufficeth) So that we may not desire to’ ask further questions, and may no more be troubled in mind. ... acquiescence [in God’s way], they attain to in ch. xvi. 30, “ Now are we sure that Thou knowest all things, and needest not that any man should ask Thee: by this we believe that Thou camest forth from God.” Comp. Ps. xvii. 15, “I shall be satisfied, when I awake in Thy likeness ;” xxii. 23, 26, “The meek shall eat and be satisfied: they shall praise the Lord that seek Him ;” lxix. 30, 32, “The humble shall see this and be glad; and your heart shall live, that seek God.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":100,"text":"ver. 28","label":"John 14:28","href":"/jhn/14/#v28","status":"detected"},{"at":114,"text":"Luke xvii. 6","label":"Luke 17:6","href":"/luk/17/#v6","status":"detected"},{"at":457,"text":"xvi. 30","label":"John 16:30","href":"/jhn/16/#v30","status":"detected"},{"at":619,"text":"Ps. xvii. 15","label":"Psalms 17:15","href":"/psa/17/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.14.9.1","start":9,"end":9,"heading":"","excerpt":"saith) The reply to, Show us, is contained in ver. 9-11; the answer to, 2 sufficeth us, is contained in ver. 12, etc., “The works that I do, shall ye do also—If ye ask anything in My name, I will do it.” ... hast thou not known Me?) This is expressed by the consequent. Since thou dost deny that the Father is known to thee, thou virtually [by consequence] deniest that ... But thou dost know Me, therefore by that very fact thou knowest the Father; by reason of the consummate unity which subsists between ... he who hath seen Me, hath seen the Father) Just as the soul, which by itself is not perceived, is perceived by means of what it does through the instrumentality of the body: so he sees the Father, who sees Christ. In every thought concerning God, we ought to set Christ before us. See Col. i. 15, note, “ The image of the invisible God.” ... interprets ME NITY IND The Angel who is His face. Comp. Ps. cxxxix. 7, “ Whither shall I flee from Thy presence?” Chrysostom remarks, He who seeth the creature, doth not also see the essence of God ... If any man seeth Me, saith He, he seeth My Father: but if He were of another and distinct essence, He would not have said this,—No one, who is ignorant of gold, can see the essence of gold in silver. ... appears to be repeated from ver. 5. N. I., almost all the Latin MSS., Iren. and Augustine, omit the xa/ in ver.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":46,"text":"ver. 9-11","label":"John 14:9–11","href":"/jhn/14/#v9","status":"detected"},{"at":104,"text":"ver. 12","label":"John 14:12","href":"/jhn/14/#v12","status":"detected"},{"at":796,"text":"Col. i. 15","label":"Colossians 1:15","href":"/col/1/#v15","status":"detected"},{"at":909,"text":"Ps. cxxxix. 7","label":"Psalms 139:7","href":"/psa/139/#v7","status":"detected"},{"at":1287,"text":"ver. 5","label":"John 14:5","href":"/jhn/14/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.14.10.1","start":10,"end":10,"heading":"","excerpt":"This intimates the highest degree of unity : ch. xvii. 21, “Thou, Father, art in Me, and I in Thee.” ... is) This word contains the emphasis: for the consequent of this His Being [Esse] is His speaking and doing ... and this His Being [ Esse, ... is known by His words and deeds. Presently after comes the synonymous expression, that dwelleth in Me ... Hence from Their unity in operation, Their prior unity of essence shines forth the more apparent. ... the words) and, the works. ... doeth the works) and speaketh the words. ... What, in respect of those who were not on rather intimate terms with the Lord Jesus, are called signs and miracles, these, in conversation with His disciples, He simply calls works. No doubt to Christ Himself works of that sort were, as it were, ordinary and common.—V. g.]","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":49,"text":"xvii. 21","label":"John 17:21","href":"/jhn/17/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.14.11.1","start":11,"end":11,"heading":"","excerpt":"Non creditis is the reading of the Lat. Vulg. ... [See Append., “ When the same word is in the beginning of the preceding member, and in the end of the following member of the sentence” ... because [but Engl. Vers. that]: with which comp. the dd, for the sake of, presently after. Believe Me for the sake of My very affirmation, which is sufficient ground for believers to rest on. ‘This is the first motive to faith ; one which Christ alone could have proposed: a second is afforded by the miracles, on account of which the apostles also could have been believed [could claim their hearers’ faith] concerning Christ. ... the works) which ye have heretofore seen, and which ye are about to see : ver. 12, etc., “Greater works than these shall he do.” [For these could not have been of any other, save Divine origination. Ps. lxxii. 18, “ The Lord God—who only doeth wondrous things ;” cxxxvi. 4, “To Him, who alone doeth great wonders.” The footing on which false miracles rest is altogether distinct: 2 Thess. ii. 9, “ The working of Satan, with all power, and signs, and lying wonders.”—V. ... on Me, in the foll. verse. He who believes Christ, when speaking concerning Himself, believes on Christ : whereas, he who believes Peter, when speaking concerning Christ, believes not on Peter, but on Christ.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":696,"text":"ver. 12","label":"John 14:12","href":"/jhn/14/#v12","status":"detected"},{"at":821,"text":"Ps. lxxii. 18","label":"Psalms 72:18","href":"/psa/72/#v18","status":"detected"},{"at":1002,"text":"2 Thess. ii. 9","label":"2 Thessalonians 2:9","href":"/2th/2/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.14.12.1","start":12,"end":12,"heading":"","excerpt":"verily) There follow most sweet promises and exhortations mixed together; and in such a way, that, whilst speaking, He from time to time [“ subinde”] touches upon those topics, which in the progress of His discourse form the very subjects proposed for discussion.\" For instance, ver. 15, as to love, “ If ye love Me, keep My commandments :” with which comp. ver. 21, “ He that hath My commandments, and keepeth them, he it is that loveth Me.” And He also repeats some things by way of recapitulation. The Evangelist and Apostle also imitates this method of our Lord: 1 John ii. 20, note. ... those which) i.e. equally great. [Comp. ch. v. 20, 25, “ The Father showeth the Son all things that Himself doeth ; and He will show Him greater works than these :—The dead shall hear the voice of the Son of God, and they that hear shall live.” ... greater) for instance, Acts v. 15, “They brought forth the sick into the streets, that at the least the shadow of Peter in passing by might overshadow some of them ;”. xix. 12. “ From Paul's body were brought unto the sick handkerchiefs or aprons, and the diseases departed ;” Mark xvi. 17, the end of the ver., “ They shall speak with new tongues.” ... he shall do) through faith in Me.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":279,"text":"ver. 15","label":"John 14:15","href":"/jhn/14/#v15","status":"detected"},{"at":358,"text":"ver. 21","label":"John 14:21","href":"/jhn/14/#v21","status":"detected"},{"at":567,"text":"1 John ii. 20","label":"1 John 2:20","href":"/1jn/2/#v20","status":"detected"},{"at":636,"text":"v. 20, 25","label":"John 5:20","href":"/jhn/5/#v20","status":"detected"},{"at":636,"text":"v. 20, 25","label":"John 5:25","href":"/jhn/5/#v25","status":"detected"},{"at":864,"text":"Acts v. 15","label":"Acts 5:15","href":"/act/5/#v15","status":"detected"},{"at":1118,"text":"Mark xvi. 17","label":"Mark 16:17","href":"/mrk/16/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.14.13.1","start":13,"end":13,"heading":"","excerpt":"ye shall have asked) A comprehensive promise, ver. 14; ch. xv. 7, ... abide in Me, etc., ye shall ask what ye will, and it shall be done unto you;” 16, “ That whatsoever ye shall ask the Father in My name, He may give it you;” xvi. 23, 26, “ At that day ye shall ask in My name; and I say not unto you, that I will pray the Father for you,” etc. ... in My name) Mine, who am the Son of God. The reference is to the words, He that believeth on Me, ver. 12. In the Old Testament they used to adore the God of Abraham, Isaac, and Jacob: in the New Testament the God and Father of our Lord is invoked in the name of Jesus Christ. ... this will I do) So I will do [it] in the foll. ver. Both the thing and the person are hereby manifested [rotro being expressed in the first case, ¢yw in the second; ... In both, the reference is to the he shall do, ver. 12. ... in) ver. 10, 11, “I am in the Father, and the Father in Me.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":46,"text":"ver. 14","label":"John 14:14","href":"/jhn/14/#v14","status":"detected"},{"at":59,"text":"xv. 7","label":"John 15:7","href":"/jhn/15/#v7","status":"detected"},{"at":447,"text":"ver. 12","label":"John 14:12","href":"/jhn/14/#v12","status":"detected"},{"at":845,"text":"ver. 12","label":"John 14:12","href":"/jhn/14/#v12","status":"detected"},{"at":862,"text":"ver. 10, 11","label":"John 14:10–11","href":"/jhn/14/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.14.14-15.1","start":14,"end":15,"heading":"","excerpt":"I) This already points to the glory referred to in ver. 13, “'That the Father may be glorified in the Son.” ... if ye love Me) Immediately after faith, He exhorts them to love [ver. 21]. ... and I) The twenty-first verse gives the connection of this verse with the preceding verses. ... another) Therefore Jesus Christ is also an advocate [ Comforter, Engl. Vers.] Let Zech. ix. 12 be considered, as to whether it is a parallel in point: for in this very passage He saith, ... One Paraclete is Himself distinct from the other; and the office too of the one differs from that of the other. ... the advocacy of the Holy Spirit, was intended to have something peculiar in it. Comp. ch. xvi. 7, 8, “It is expedient for you that I go away : for if I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you. And when He is come, He will reprove the world of sin, and of righteousness, and of judgment.” ... Paraclete) This word is not found in the Lxx., and John alone of the writers of the New Testament has it.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":51,"text":"ver. 13","label":"John 14:13","href":"/jhn/14/#v13","status":"detected"},{"at":177,"text":"ver. 21","label":"John 14:21","href":"/jhn/14/#v21","status":"detected"},{"at":369,"text":"Zech. ix. 12","label":"Zechariah 9:12","href":"/zec/9/#v12","status":"detected"},{"at":683,"text":"xvi. 7, 8","label":"John 16:7–8","href":"/jhn/16/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.14.17.1","start":17,"end":17,"heading":"","excerpt":"the Spirit of truth) appellation: ch. xvi. 13, “ When He, the Spirit of truth, is come, He will guide you into all truth: for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak: and He will show you things to come.” The Spirit, who has the truth, reveals it, namely, by giving knowledge in the understanding; confers it by experimental proof and taste in the case of the will; ... testifies of it to others also through those to whom He has revealed it; and defends that truth, of which ch. i. 17 speaks, “ Grace and truth came by Jesus Christ.” For which reason He is also called “the Spirit of grace’ in Heb. x. 29, where there goes before “ the blood of the Testament,” viz. the New Testament [which is attested by the Holy Spirit ; the grace and the testimony of the Spirit being thus joined together]. It is the truth that makes all virtues in us true and real. Otherwise (without it) there is a kind of knowledge that is false, faith that is false, love that is false, hope that is false : but there is no such thing as truth that is false ... which the world) Along with the first mention of the Holy Spirit begins the distinction between believers and the world, a distinction which repeatedly recurs. ... Son is said to have been sent into the world : but not so the Holy Spirit. The world sees not the Holy Spirit, according to this passage, and shall not see Jesus hereafter, according to ver. 19, “ Yet a little while, and the world seeth Me no more.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":38,"text":"xvi. 13","label":"John 16:13","href":"/jhn/16/#v13","status":"detected"},{"at":521,"text":"i. 17","label":"John 1:17","href":"/jhn/1/#v17","status":"detected"},{"at":636,"text":"Heb. x. 29","label":"Hebrews 10:29","href":"/heb/10/#v29","status":"detected"},{"at":1430,"text":"ver. 19","label":"John 14:19","href":"/jhn/14/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.14.17.2","start":17,"end":17,"heading":"","excerpt":"because) There is a kind of Epanodos.1. “The world doth not receive, BECAUSE it doth not know; ye know, BECAUSE ye have Him.” Therefore to know and to have are so conjoined, that not to know is the cause of not having, and to have is the cause of knowing.’ Comp. ch. iv. 10, “If thou knewest the gift of God, and who it is, etc., thou wouldest have asked of Him, and He would have given thee living water.” The world doth not know; therefore it doth not ask; therefore it cannot receive: whereas to others God does give. ... seeth Him not) Do believers, then, see Him? They see Him in His operations. Unbelievers also see Him in His operations; but they do not perceive that it is He, and that He is the Spirit of truth ; wherefore they cannot receive Him: whereas believers not only see Him, but also perceive that He is the same Spirit. ... ye) This is the emphatic word in the sentence. ... ye know) This denotes an event immediately about to take place. ... because) From the indwelling of the Spirit comes the intimate acquaintance: ver. 21, 22, “ He that loveth Me shall be loved of My Father, and I will love him and will manifest Myself to ... Judas saith—How is it that Thou wilt manifest Thyself unto us, and not unto the world? Jesus said, If a man love Me, etc., we will come unto him, and make our abode with him.” ... These particles differ: In is something more than with.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":267,"text":"iv. 10","label":"John 4:10","href":"/jhn/4/#v10","status":"detected"},{"at":1038,"text":"ver. 21, 22","label":"John 14:21–22","href":"/jhn/14/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.14.18.1","start":18,"end":18,"heading":"","excerpt":"I will not leave) although you fear that I will. Ye shall have joy from Me and from the Father.’ This is the consolation given to those who were fearing that they should be orphans. ... you) O little children: ch. xiii, 33. ... comfortless’]) The tie of relationship which the disciples had was with Christ, not with the world. ... come) The Present implying the speediness of His coming. I come, after the resurrection; My presence not being done away with after the Ascension, but confirmed by it. Also saith He, I come, not, [ return. All His other Comings are rather continuations of His first Coming than repetitions of it. Also He says, in the Present, I come, and presently after, Ye see, and, I live, in ver. 19: this is owing to the very vivid realising of the thing as present, which was about to be immediately after, and for certain: ver. 27, “ Peace I leave (Present) with you, My peace I give,” etc.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":712,"text":"ver. 19","label":"John 14:19","href":"/jhn/14/#v19","status":"detected"},{"at":846,"text":"ver. 27","label":"John 14:27","href":"/jhn/14/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.14.19.1","start":19,"end":19,"heading":"","excerpt":"no longer) Acts x. 41, “God showed Him openly (after the Resurrection), not to all the people, but unto witnesses chosen before of God.” ... ye see Me, and shall see Me, namely, alive. For even the force of the antithesis in ... no longer, carries with it the need of supplying the Future [Whereas the world both seeth and shall see Me no more, ye both see and shall see Me]. ... because) The cause why they shall see Him. ... I live) Not only I, shall live, but I live: Rev. i. 18, “I am He that liveth, and was dead; and, behold, I am alive for evermore.” ... ye shall live) The future: for the life of believers follows the life of Jesus; and it is not of themselves, but by (of) Him that they live. Comp. ch. vi. 57, “As the living Father hath sent Me, and I live by the Father, so he that eateth Me, even he shall live by Me.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":11,"text":"Acts x. 41","label":"Acts 10:41","href":"/act/10/#v41","status":"detected"},{"at":471,"text":"Rev. i. 18","label":"Revelation 1:18","href":"/rev/1/#v18","status":"detected"},{"at":713,"text":"vi. 57","label":"John 6:57","href":"/jhn/6/#v57","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.14.20-21.1","start":20,"end":21,"heading":"","excerpt":"that) after that “little while” ... day) the day of the Resurrection. ... ye shall know) better than ye do now. ... ye, concerning whom see the following verses. ... in My Father, viz. the living Father, ch. vi. 57. Understand, and the Father in Me; and infer, the Father in you, and you in the Father. ... I) likewise as My Father. ... If therefore I have found grace in Thy sight, manifest Thyself to me.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":208,"text":"vi. 57","label":"John 6:57","href":"/jhn/6/#v57","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.14.22.1","start":22,"end":22,"heading":"","excerpt":"not Iscariot) He distinguishes the godly Judas, not by his own surname, but by setting aside (by the negation of) the surname of the other Judas; marking at the same time the traitor as present again after his negotiation with the Lord’s adversaries, but as alien to such a question. ... The godly Judas seems to have supposed that something has happened, because of which the world would be deprived of that revelation of Jesus: but through modesty he had no remembrance of his own peculiar privilege above the world. ... unto us) who love Thee. ... not to the world) ver. 17, 19. So the opinion of a worldly kingdom, generally entertained by the disciples, is cut off.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":569,"text":"ver. 17, 19","label":"John 14:17","href":"/jhn/14/#v17","status":"detected"},{"at":569,"text":"ver. 17, 19","label":"John 14:19","href":"/jhn/14/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.14.23.1","start":23,"end":23,"heading":"","excerpt":"My word) [Not as Engl. Vers., words]. The word is represented as one (Singular) in this verse, in reference to believers, who keep it whole : in ver. 24 (rods ... more words than one (Plural) are mentioned, in reference to unbelievers, who rend them in sunder : “ keepeth not My words.” Comp. ch. xv. 12, note [“ This is My commandment ... That ye love one another.” He had previously used the Plural, commandments. All of them are comprised in the one, love]; and 1 John ii. 4, 5, “He that keepeth not His commandments (Plur.), etc. ; but whoso keepeth His word” (Sing.), ... he will keep) Keeping His commandments is put before love in ver. 21, “He that hath My commandments, and keepeth them, he it is that loveth Me:” now love is put before keeping His word. Love, in a certain respect, and that a primary one, goes before keeping of the commandments ; see ver. 15, “ If ye love Me, keep My commandments ;” but in a certain respect it also follows, since by keeping of the commandments love the more in proportion increases, and acquires new vigour. Therefore to keep His word is a middle term between the love towards Jesus Christ, and the love of the Father towards him who loves Jesus Christ. ... We will come) I and the Father. ... I will manifest, advances onward to the Plural, we will come. ... abode) See the correlative to this in ver. 2, ... Comp. Rev. iii. 20, at the end, “ I will come into him, and sup with him, and he with Me.” ... We will make our lasting abode [mansion ]) Either the architect or the inhabitant is said to make an abode (mansion) : but in this place it is restricted to the inhabitants (the indwelling Father arid Son). This is a very sublime view. It is therefore cut short at ver. 25.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":145,"text":"ver. 24","label":"John 14:24","href":"/jhn/14/#v24","status":"detected"},{"at":297,"text":"xv. 12","label":"John 15:12","href":"/jhn/15/#v12","status":"detected"},{"at":465,"text":"1 John ii. 4, 5","label":"1 John 2:4–5","href":"/1jn/2/#v4","status":"detected"},{"at":638,"text":"ver. 21","label":"John 14:21","href":"/jhn/14/#v21","status":"detected"},{"at":861,"text":"ver. 15","label":"John 14:15","href":"/jhn/14/#v15","status":"detected"},{"at":1344,"text":"ver. 2","label":"John 14:2","href":"/jhn/14/#v2","status":"detected"},{"at":1362,"text":"Rev. iii. 20","label":"Revelation 3:20","href":"/rev/3/#v20","status":"detected"},{"at":1716,"text":"ver. 25","label":"John 14:25","href":"/jhn/14/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.14.24.1","start":24,"end":24,"heading":"","excerpt":"he that loveth Me not) as is the case with the world. See ver. 22. ... My words) The godly man is said to keep both the word and words, and the commandments, of Christ and of God ; the hypocrite is said not to keep them: it is only the word, or words [not also the commandments], that the man who is professedly alien to Christ is said not to keep. To observe His word is the whole; to observe the commandments is the part. ... keepeth not) and therefore is not loved [of the Father and Son, ver. 21], nor seeth the ‘abiding’ of the Father and Son in him. ... and the word) This clause has reference not only to the former words of this verse, but also to ver. 23; nay, even more to the latter, as is evident from the singular number being used here, as in ver. 23.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":58,"text":"ver. 22","label":"John 14:22","href":"/jhn/14/#v22","status":"detected"},{"at":492,"text":"ver. 21","label":"John 14:21","href":"/jhn/14/#v21","status":"detected"},{"at":656,"text":"ver. 23","label":"John 14:23","href":"/jhn/14/#v23","status":"detected"},{"at":757,"text":"ver. 23","label":"John 14:23","href":"/jhn/14/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.14.25.1","start":25,"end":25,"heading":"","excerpt":"these things) not any more. ... I have spoken) Therefore the Word of Jesus Christ is the word of faith: it is for this reason that He so often saith, ... I have said [it (or these things), as a thing established once for all, the word of faith]. He said to the disciples, at the time of His staying with them, different things from what He said at the time of His departure; ch. xvi. 4, “ These things I said not unto you at the beginning, because I was with you.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":379,"text":"xvi. 4","label":"John 16:4","href":"/jhn/16/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.14.26.1","start":26,"end":26,"heading":"","excerpt":"He) “ He shall testify of Me ;” xvi. 8, “ And when He is come, He ... will reprove the world of sin,” etc.; 18, 14, “When He ... the Spirit of truth, is come, He will guide you, etc.: He ... He shall teach you all things) There is not added here the clause, which I said unto you. For that Paraclete taught other things also: ch. xvi. 12, 13, “I have yet many things to say unto you, but ye cannot bear them now. Howbeit, when He, the Spirit of truth, is come, He will guide you into all truth.” Nor, however, even subsequently, were the whole of the dogmas of Christian truth infused into the apostles in one condensed mass; but as often as they needed’ them, and as the occasion suggested, the Paraclete instructed them in all the parts of the Apostolic office. ... shall bring to your remembrance) This very discourse (homily) furnishes an instance, as having been a long time afterwards so accurately written out by John. ... “Then remembered I the word of the Lord, how that He said, John indeed baptized with water, but ye still be baptized with this Holy Ghost.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":330,"text":"xvi. 12, 13","label":"John 16:12–13","href":"/jhn/16/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.14.27.1","start":27,"end":27,"heading":"","excerpt":"DY, peace in general (the genus) ; the peace of reconciliation. [Such as ye night have enjoyed as Israelites (as distinguished from “ My peace”).V. ... I leave, at My departure. The same verb occurs in ver. 18, Matt. xxii. 25 ... said of the man dying without issue, and leaving his wife to his brother]. ... My peace, in particular (the species): the peace of sons. ... My joy, ch. xvii. 13. All things in Christ are new; even the commandment of ‘love,’ ch. xiii. 34, and in some measure faith itself. See note, ver. 1 [The old faith in God receives as it were a new colour from the Gospel, which orders faith in Christ]. ... I[ give) even now. See ch. xvi. 33, “These things have I spoken unto you, that in Me ye might have peace.” To the gradation in the nouns, peace, My peace, there corresponds the gradation in the verbs, I leave, I give. ... the world) in its empty salutations [which in Hebrew were generally wishes for ‘peace’ to the person saluted], or in merely external benefits, which do not reach the heart, and which, simultaneously with the presence, cease from the sight and life of mortal men. ‘The world so gives, as that it presently after snatches away; it does not ... nor let tt be afraid) by terrors from without.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":202,"text":"ver. 18","label":"John 14:18","href":"/jhn/14/#v18","status":"detected"},{"at":211,"text":"Matt. xxii. 25","label":"Matthew 22:25","href":"/mat/22/#v25","status":"detected"},{"at":383,"text":"xvii. 13","label":"John 17:13","href":"/jhn/17/#v13","status":"detected"},{"at":459,"text":"xiii. 34","label":"John 13:34","href":"/jhn/13/#v34","status":"detected"},{"at":513,"text":"ver. 1","label":"John 14:1","href":"/jhn/14/#v1","status":"detected"},{"at":654,"text":"xvi. 33","label":"John 16:33","href":"/jhn/16/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.14.28.1","start":28,"end":28,"heading":"","excerpt":"ye have heard) On other occasions His wont is to say, ... I have said; but this which He has said, concerning His departure, His disciples eagerly had attended to, and that, too, with sorrow. ... and come unto you) In relation to the world He saith, I came and depart [“I leave the world” ], ch. xvi. 28: Kai, and forthwith ... ye would rejoice, or rather, ye would have’ rejoiced. As to the Pluperfect, we have slightly touched upon the subject in ver. 2.1. Ye would have rejoiced for My sake, as I am setting out. upon a wished-for journey of departure, and for your own sakes, as love makes you capable of perceiving that My departure is advantageous even to yourselves. Love begets joy, both of itself, and also because it keeps the word of Christ, which opens out all the most joyful prospects to us. ... greater than I) Many and various were the former disputations and treatises on this passage, which Dion. ... has collected, Tom. ii. Theol. Dogm. 1. 2, de Trin. cap. 2; G. ... Sect. iv.; Jo. Casp. Suicer. Thes. Part ii. coll. 1368, ... Not a few of the Greeks and Latins have answered the Arians, and laid it down, That the Father, not as God, but as the ... Father (not-begotten), is said to be greater than the Son, not regarded in His character as God, but as the Son, begotten of the Father; and that this fact does not do away with His unity of essence (rd ... or consubstantiality with the Father. To these is to be added G. Arnold. Evang.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":296,"text":"xvi. 28","label":"John 16:28","href":"/jhn/16/#v28","status":"detected"},{"at":449,"text":"ver. 2","label":"John 14:2","href":"/jhn/14/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.14.29-30.1","start":29,"end":30,"heading":"","excerpt":"I have told you) as to My departure and return. The word is the seed: faith [with peace and joy.—V. g.] is the fruit. ... that) The scope of this discourse. So ch. xv. 11, 17, xvi. 1, 4, 33. ... no longer henceforth) For which reason ye ought the more diligently to hold fast these things which I speak. ... cometh) is already now coming : having been “cast out,” ch. xii. 31, he rushes upon Me. So afterwards he assailed the women spoken of in Rev. xii. 9, 18. ... for) The enemy, as being already in the act of making his assault, either on account of the shortness of the time did not suffer Him to speak more, or he ought not to hear the Lord’s words ; or, had more been said to the disciples, he might have snatched it from them. ... of the world) Even then the ' prince of the world agitated (influenced) the world, when the world, in compliance with its prince, crucified Christ. ... and) and cannot prevent Me from going from the world straightway to the Father. ... in Me) although Jesus was now approaching death, of which the devil in other respects had the power. ... nothing) no'share of claim (right) or power over Me. The righteousness of Christ was perfect: a becoming protestation. Here Jesus gets rid of (removes out of the way) the prince of the world; in the second and closing part of this discourse, He gets rid of the world ; ch. xvi. 33, “ In the world ye shall have tribulation ; but be of good cheer, I have overcome the world.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":164,"text":"xv. 11, 17","label":"John 15:11","href":"/jhn/15/#v11","status":"detected"},{"at":164,"text":"xv. 11, 17","label":"John 15:17","href":"/jhn/15/#v17","status":"detected"},{"at":368,"text":"xii. 31","label":"John 12:31","href":"/jhn/12/#v31","status":"detected"},{"at":445,"text":"Rev. xii. 9, 18","label":"Revelation 12:18","href":"/rev/12/#v18","status":"detected"},{"at":445,"text":"Rev. xii. 9, 18","label":"Revelation 12:9","href":"/rev/12/#v9","status":"detected"},{"at":1353,"text":"xvi. 33","label":"John 16:33","href":"/jhn/16/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.14.31.1","start":31,"end":31,"heading":"","excerpt":"but that) This indicates that in the preceding verse xai signifies and indeed [to which ... that the world may know) The world, which is held fast by its prince ; by divesting itself of its character, however, that the world may cease to be the world, and may recognise to its salvation that the good pleasure of the Father is in Me. ... that so I do) from love; ch. xv. 10, “ Even as I have kept My Father’s commandments, and ... The full stop is rightly fixed here: nor is the ... iva which precedes an objection to this (Let the dan’ wa be well considered in ch. i. 8, “ He was not that light, but that he should bear witness of that light ;” ix. 3, xiii. 18, xv. 25; 1 John ii. 19; Mark xiv. 49, “ I was daily with you—and ye took Me not; but that the Scriptures might be fulfilled” ... in this sense, but, viz. I await the onset of the prince of the world, [that the world may know, etc.] The stopping by a colon is not ancient. ... arise, were the Apodosis, such a connection would be a remote one, involving many enunciations or sentiments. Between this going and the world’s coming to know Jesus, how many things intervened ! ... arise) A word expressing alacrity. He Himself strenuously proceeds to the business in hand, rising now already before His disciples.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":367,"text":"xv. 10","label":"John 15:10","href":"/jhn/15/#v10","status":"detected"},{"at":566,"text":"i. 8","label":"John 1:8","href":"/jhn/1/#v8","status":"detected"},{"at":671,"text":"1 John ii. 19","label":"1 John 2:19","href":"/1jn/2/#v19","status":"detected"},{"at":686,"text":"Mark xiv. 49","label":"Mark 14:49","href":"/mrk/14/#v49","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.14.31.2","start":31,"end":31,"heading":"","excerpt":"let us go hence) into the city, to the Passover. Comp. ch. xii. 1, “ Before the feast of the Passover ;” xviii. 1. The things which heretofore elapsed from ch. xiii. 31 [The departure of Judas after receiving the sop], were done and spoken on Thursday outside the city. But the things which follow in chapters xv. and xvi. and xvii., were spoken in the city on the very evening of the Passover, accompanied with the wonted hymn; namely, immediately before His going forth beyond the brook Cedron (ch. xviii. 1). There are then two discourses, which are divided by this abrupt breaking off here (xiv. ... [To the common scope of which, however, as well as to the sense and argument, the intervening Passover-supper most sweetly corresponds.—Harm., p. 507.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":59,"text":"xii. 1","label":"John 12:1","href":"/jhn/12/#v1","status":"detected"},{"at":160,"text":"xiii. 31","label":"John 13:31","href":"/jhn/13/#v31","status":"detected"},{"at":501,"text":"xviii. 1","label":"John 18:1","href":"/jhn/18/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"ryle","author":"J. C. Ryle","short_name":"Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"title":"Expository Thoughts on the Gospels: St. John, Vol. I","edition_short":"Expository Thoughts on the Gospels, for Family and Private Use, with the Text Complete.…","author_url":"/commentators/ryle/","divisions":"verse","work_url":"/works/ryle/","entries":[{"id":"ryle.JHN.14.1.1","start":1,"end":1,"heading":"Let not...heart...be troubled","excerpt":"We must carefully remember that there is no break between the end of the thirteenth and beginning of the fourteenth chapters. Our Lord is continuing the discourse He began after the Lord's Supper and the departure of Judas, in the presence of the eleven faithful disciples. A slight pause there certainly seems to be, since lie turns from Peter, to whom He had been speaking individually, to the whole body of the Apostles, and addresses them collectively. But the place, the time, and the audience are all one.\n\nOur Lord's great object throughout this and the two following chapters seems clear and plain. He desired to comfort, etablish, and build up His downcast disciples. He saw their \" hearts were troubled \" from a variety of causes, — partly by seeing their Master \"troubled in Spirit\" (xiii. 21), — partly by hearing that one of them should betray Him, — partly by the mysterious departure of Judas, — partly by their Master's announcement that He should only be a little time longer with them, and that at last they could not come with Him, — and partly by the warning addressed to Peter, that he would deny his Master thrice. For all these reasons this little company of weak believers was disquieted and cast down and anxious. Their gracious Master saw it, and proceeded to give them encouragement : \" Let not your heart be troubled.\" It will be noted that He uses the singular number \" your heart,\" not \" your hearts.\" He means \" the heart of any one of you.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.1.2","start":1,"end":1,"heading":"","excerpt":"Hengstenberg gives the following list of the grounds of comfort which the chapter contains, in systematic order, which well deserves attention, (a) The first encouragement is, that to the disciples of Christ heaven is sure (v. 3, 3). (b) The second encouragement is, that disciples have in Christ a certain way to heaven (v. 4 — 11). (c) The third encouragement is, that disciples need not fear that with the departure of Christ His work will cease (v. 12 — 14). (d) The fourth encouragement is, that in the absence of Christ disciples will have the help of the Spirit (v. 15 — 17). (e) The fifth encouragement is, that Christ will not leave His people for ever, but will come back again (v. 18 — 24). (f) The sixth encouragement is, that the Spirit will teach the disciples and supply their want of understanding when left alone (v. 25, 26). (g) Finally, the seventh encouragement is, that the legacy of peace will be left to cheer them in their Master's absence (v. 27.) These seven points are well worthy the attention of all believers in every age, and are as useful now as when first pressed on the eleven.\n\nLightfoot thinks one principal cause of the disciples' trouble, was their disappointment at seeing their Jewish expectations of a temporal kingdom under a temporal Messiah failing and coming to an end.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":224,"text":"v. 3, 3","label":"John 14:3","href":"/jhn/14/#v3","status":"detected"},{"at":322,"text":"v. 4","label":"John 14:4","href":"/jhn/14/#v4","status":"detected"},{"at":450,"text":"v. 12","label":"John 14:12","href":"/jhn/14/#v12","status":"detected"},{"at":570,"text":"v. 15","label":"John 14:15","href":"/jhn/14/#v15","status":"detected"},{"at":689,"text":"v. 18","label":"John 14:18","href":"/jhn/14/#v18","status":"detected"},{"at":831,"text":"v. 25, 26","label":"John 14:25–26","href":"/jhn/14/#v25","status":"detected"},{"at":965,"text":"v. 27","label":"John 14:27","href":"/jhn/14/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.1.3","start":1,"end":1,"heading":"ye believe...God...believe...me","excerpt":"The Gospel words rendered \" Ye believe,\" and \" believe,\" in this place, admit of being differently translated ; and it is impossible to say certainly whether our English version is right. Some, as Luther, think both words should be indicative : \" ye believe and ye believe.\" Some think both should be imperative : \" believe and believe.\" My own opinion is decided, that the English version is right. It seems to me to express exactly the state of mind in which the disciples were. They did, as pious Jews, believe in God already. They needed, as young Christians, to be taught to believe more thoroughly in Christ.\n\nAmong those who think that both verbs are imperative are Cyril, Augustine, Lampe, Stier, Hengstenberg, and Alford. Among those who adhere to our English version, and make the first \" believe \" indicative, and the second imperative, are Erasmus, Beza, Grotius, and Olshausen.\n\nLet us note that faith, and specially more strong and distinct faith in Christ, is the truest remedy for trouble of heart. But we must never forget that true faith admits of growth and degrees. There is a wide gulf between little and great faith.\n\nFerus remarks that our Lord does not say \" Believe my divinity,\" but. Believe personally in Me.\n\nToletus observes that our Lord here teaches that Jewish faith was somewhat distinct from Christian faith. The Jew, not seeing clearly the Trinity, dwelt chiefly on the unity of God. The Christian was intended to see three Persons in the Godhead.\n\nWordsworth remarks that the verb \" to believe,\" followed by a preposition and an accusative, is never applied to any but God in the New Testament.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.1-3.1","start":1,"end":3,"heading":"JOHN XIV. 1—3.","excerpt":"The three verses we have now read are rich in precious truth. For eighteen centuries they have been peculiarly dear to Christ's believing servants in every part of the world. Many are the sick rooms which they have lightened ! Many are the dying hearts which they have cheered ! Let us see what they contain.\n\nWe have, first, in this passage a precious remedy against an old disease. That disease is trouble of heart. That remedy is faith.\n\nHeart-trouble is the commonest thing in the world. No rank, or class, or condition is exempt from it. No bars, or bolts, or locks can keep it out. Partly from inward causes and partly from outward, — partly from the body and partly from the mind, — partly from what we love and partly from what we fear, the journey of life is full of trouble. Even the best of Christians have many bitter cups to drink between grace and glory. Even the holiest saints find the world a vale of tears.\n\nFaith in the Lord Jesus is the only sure medicine for troubled hearts. To believe more thoroughly, trust more entirely, rest more unreservedly, lay hold more firmly, lean back more completely, — this is the prescription which our Master urges on the attention of all His disciples. No doubt the members of that little band which sat round the table at the last supper, had believed already. They had proved the reality of their faith by giving up everything for Christ's sake. Yet what does their Lord say to them here ? Once more He presses on them the old lesson, the lesson with which they first began : \" Believe ! Believe more ! Believe on Me ! \" (Isai. xxvi. 3.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1579,"text":"Isai. xxvi. 3","label":"Isaiah 26:3","href":"/isa/26/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.2.1","start":2,"end":2,"heading":"","excerpt":"2. — [In my Father's housed This phrase can bear only one meaning. It is my Father's house in Heaven : an expression accommodated to our weakness. God needs no literal house, with walls and roof, as we do. But where He dwells is called His house. (See Deut. xxvi. 15 ; Psalm xxxiii. 14 ; 2 Chron, xxxviii. 27 ; 2 Cor. v. 1.) There is something very touching and comforting in the thought that the heaven we go to is \" our Father's house.\" It is home.\n\n[There are many mansions.'] The word rendered \" mansions \" means literally \" abiding-places.\" It is only used here, and in the twenty-third verse of this chapter, \" abode.\" We need not doubt that there is an intentional contrast between the un changing, unvarying house in heaven, and the changing, uncertain, dwellings of this world. Here we are ever moving : there we shall no more go out. (See also Heb. xiii. 14.)\n\nOur Lord's intention seems to be to comfort His disciples by the thought that nothing could cast them out of the heavenly house. They might be left alone by Him on earth ; they might be even cast out of the Jewish Church, and find no restingplace or refuge on earth ; but there would be always room enough for them in heaven, and a house from which they would never be expelled. \" Fear not. There is room enough in heaven.\"\n\nChrysostom, Augustine, and several other ancient writers think the \" many mansions \" mean the degrees of glory. But the argument in favor of the idea does not appear to me satisfactory. Bishop Bull, Wordsworth, and some few modern writers take the same view. That there are degrees of glory in heaven is undoubtedly true, but I do not think it is the truth of this text.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":252,"text":"Deut. xxvi. 15","label":"Deuteronomy 26:15","href":"/deu/26/#v15","status":"detected"},{"at":269,"text":"Psalm xxxiii. 14","label":"Psalms 33:14","href":"/psa/33/#v14","status":"detected"},{"at":311,"text":"2 Cor. v. 1","label":"2 Corinthians 5:1","href":"/2co/5/#v1","status":"detected"},{"at":854,"text":"Heb. xiii. 14","label":"Hebrews 13:14","href":"/heb/13/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.2.2","start":2,"end":2,"heading":"","excerpt":"The modern idea, that our Lord meant that heaven was a place for all sorts of creeds and religions, seems utterly unwarranted by the text. From the whole context He is evidently speaking for the special comfort of Christians.\n\nLightfoot's idea, that our Lord meant to teach the passing away of the Jewish economy, and the admission of all nations into heaven by faith in Christ, seems fanciful.\n\n[If it were not so. ..told you.] This is a gracious way of assuring the disciples that they might have confidence that what their Lord said was true. It is the tender manner of a parent speaking to a child. \" Do not be afraid because I am leaving you. There is plenty of room for you in heaven. You will get there safe at last. If there was the least uncertainty about it, I would tell you.\" We may remember that our Lord called the Apostles \" little children \" only a few minutes before. (John xiii. 33.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":886,"text":"John xiii. 33","label":"John 13:33","href":"/jhn/13/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.2.3","start":2,"end":2,"heading":"","excerpt":"[I go. ..prepare. ..place. ..you.] This sentence is meant to be another ground of comfort. One of the reasons why our Lord went away. He says, was to get ready a dwelling-place for His disciples. It is like the expression in the Hebrews, \" the forerunner.\" (Heb. vi. 20 ; see also Num. x, 33.)\n\nThe manner in which Christ prepares a place for His people is mysterious and yet not inexplicable. He enters heaven as their High Priest, presenting the merit of his sacrifice for their sins. He removes all barriers that sin made between them and God. He appears as their proxy and representative, and claims a right of entry for all His believing members. He intercedes continually for them at God's right hand ; and makes them always acceptable in Himself, though unworthy in themselves. He bears their names mystically, as the High Priest, on His breast ; and introduces them to the court of heaven before they get there.\n\nThat heaven is a prepared place for a prepared people is a very cheering and animating thought. When we arrive there we shall not be in a strange land. We shall find we have been known and thought of before we got there.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":258,"text":"Heb. vi. 20","label":"Hebrews 6:20","href":"/heb/6/#v20","status":"detected"},{"at":281,"text":"Num. x, 33","label":"Numbers 10:33","href":"/num/10/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.3.1","start":3,"end":3,"heading":"And if I go...come again...receive...myself","excerpt":"These words contain another strong consolation. Our Lord tells the disciples that if He does go away, they must not think it is forever. He means to come again and take them all home, and gather them round Him in one united family to part no more.\n\nPoole remarks \" the particle ' if ' in this place denotes no uncertainty of the thing, but hath the force of although, or after that.\" (See also Col. iii. 1.)\n\nMany think, as Stier, that the \" coming again \" here spoken of means Christ's coming to His disciples after His resurrection, or Christ's coming spiritually to His people in comfort and help even now, or Christ's coming to remove them at last by death, I cannot think so. I believe that, as a rule, when Christ speaks of coming again, both here and elsewhere, He means His own personal second advent at the end of this dispensation. The Greek word rendered \" I will come,\" is in the present tense, and the same that is used Id Rev. xxii, 20 : \" I come quickly.\" The first and second advents are the two great events to which the minds of all Christians should be directed. This is Cyril's view of the passage, and Bishop Hall's.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":394,"text":"Col. iii. 1","label":"Colossians 3:1","href":"/col/3/#v1","status":"detected"},{"at":936,"text":"Rev. xxii, 20","label":"Revelation 22:20","href":"/rev/22/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.3.2","start":3,"end":3,"heading":"that where I am...ye...also","excerpt":"Here is one more comfort. The final end of Christ's going away and coming again is, that at last His disciples may be once more with Him, and enjoy His company forever. \" We part ; but we shall meet again, and part no more.\"\n\nLet us note that one of the simplest, plainest ideas of heaven is here. It is being \" ever with the Lord.\" Whatever else we see or do not see in heaven, we shall see Christ. Whatever kind of a place, it is a place where Christ is. (Phil. i. 23. 1 Thess. iv. 17.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":458,"text":"Phil. i. 23","label":"Philippians 1:23","href":"/php/1/#v23","status":"detected"},{"at":471,"text":"1 Thess. iv. 17","label":"1 Thessalonians 4:17","href":"/1th/4/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.4.1","start":4,"end":4,"heading":"And whither I go ye know...way ye know","excerpt":"This remarkable sentence was evidently meant to stir and cheer the disciples, by reminding them of what their Master had repeatedly told them. It is as though our Lord said, \" Do not be cast down by my going away, as if you had never heard Me say anything about heaven and the way to heaven. Awake from your despondency, stir up your memories. Surely you know, if you reflect a little, that I have often told you all about it.\" Is it not, again, like a tender parent saying to a frightened child, who says he know? not what to do, and is ready to sit down in despair, \" Come you know well enough, if you will only consider \" ?\n\nPoole observes on this verse, \" It is pleasant to notice how Christ continueth His discourse to the disciples, like a mother speaking to a little child crying after her when she prepares to go abroad. The child cries ; the mother bids it be still, for she is only going to a friend's house. It still cries ; she tells it she is only going to prepare a place for it there, where it will be much happier than at home. It is not yet satisfied ; she tells it again, that though she goes, she will come again, and then It shall go with her, and she will part from it no more. The child is yet impatient ; she endeavoreth to still it, telling it that it knoweth whither she goeth, and it knows the way by which, if need be, it may come to her.\"\n\nLet us note that disciples often know more than they suppose or admit, but do not use their knowledge, or keep it ready for use. Ferus compares them to infants lying in their cradles, who have fathers and fortunes, but do not know it.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.4.2","start":4,"end":4,"heading":"","excerpt":"Let us note that Christ looks graciously on the little knowledge His people possess, and make the most of it. He can make allowance for their minds being clouded by grief or trouble, and their consequent forgetfulness of truth for a season.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.4-11.1","start":4,"end":11,"heading":"JOHN XIV. 4—11.","excerpt":"We should mark in these verses how much better Jesus speaks of believers than they speak of themselves. He says to His disciples, \"Ye know whither I go, and ye know the way.\" And yet Thomas at once breaks in with the remark, \" We know neither the whither nor the way.\" The apparent contradiction demands explanation It is more seeming than real.\n\nCertainly, in one point of view, the knowledge of the disciples was very small. They knew little before the crucifixion and resurrection compared to what they might have known, and little compared to what they afterwards knew after the day of Pentecost. About our Lord's purpose in coming into the world, about His sacrificial death and substitution for us on the cross, their ignorance was glaring and great. It might well be said, that they \" knew in part \" only, and were children in understanding.\n\nAnd yet, in another point of view, the knowledge of the disciples was very great. They knew far more than the great majority of the Jewish nation, and received truths which the Scribes and Pharisees entirely rejected. Compared to the world around them, they were in the highest sense enlightened. They knew and believed that their Master was the promised Messiah, the Son of the living God ; and to know Him was the first step towards heaven. All things go by comparison. Before we lightly esteem the disciples because of their ignorance, let us take care that we do not underrate their knowledge. They knew more precious truth than they were aware of themselves. Their hearts were better than their heads.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.5.1","start":5,"end":5,"heading":"Thomas saith unto him, &c.","excerpt":"This verse shows how foolishly a disciple may talk under the influence of despondency. Here is one of the eleven faithful Apostles declaring flatly that they neither knew where their Master was going, nor the way ! The saying is characteristic of the man. Thomas always appears a doubting, slow-minded believer. But we must not judge disciples too sharply for words spoken under deep distress. When the passions and affections are much stirred, the tongue often runs away with a man, and he speaks unadvisedly. Nor must we forget that disciples have very different gifts. All have not equally strong faith, clear understanding, and good memory.\n\nTrapp quaintly remarks that believers in the frame of Thomas are like people who hunt for their keys and purses, when they have got them in their pockets.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.6.1","start":6,"end":6,"heading":"Jesus saith...way...truth...life","excerpt":"This wonderful saying is a brilliant example of a foolish remark calling out a great truth from our Lord's lips. To the ill natured remark of the Pharisees we owe the parable of the Prodigal Son (See Luke chapter XV.) ; to the fretful complaint of Thomas we owe one of the grandest texts in Scripture. It is one of those deep utterances which no exposition can thoroughly unfold and exhaust.\n\nWhen our Lord says, \" I am the way,\" He means, \" the Father's house is to be reached through my mediation and atonement. Faith in Me is the key to heaven. He that believeth in Me is in the right road.\"\n\nWhen our Lord says, \" I am the truth,\" He means, \" The root of all knowledge is to know Me. I am the true Messiah to whom all revelation points, the truth of which the Old Testament ceremonies and sacrifices were a figure and shadow. He that really knows Me, knows enough to take him safe to heaven, though he may not know many things, and may be troubled at his own ignorance.\"\n\nWhen our Lord says \" I am the life,\" He means, \" I am the Boot and Fountain of all life in religion, the Redeemer from death and the Giver of everlasting life. He that knows and believes in Me, however weak and ignorant he may feel, has spiritual life now, and will have a glorious life in my Father's house hereafter.\"\n\nSome think that the three great words in this sentence should be taken together, and that our Lord meant, \" I am the true and living way.\" Yet the general opinion of the best commentators is decidedly unfavorable to this view of the sentence. To my own mind it cuts down and impoverishes a great and deep saying.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.6.2","start":6,"end":6,"heading":"","excerpt":"Musculus remarks that no prophet, teacher, or apostle ever used such words as these. They are the language of one who knew that He was God.\n\n[No man...cometh... Father. ..by me.] Here our Lord teaches that He is not merely the way to our Father's home in heaven, but that there is no other way, and that men must either go to heaven by His atonement or not go there at all. It is a clear distinct limitation of heaven to those who believe on Christ. None else will enter in there. Rejecting Christ they lose all.\n\nWe should mark carefully what an unanswerable argument this sentence supplies against the modern notion that it does not matter what a man believes, — that all religions will lead men to heaven if they are sincere, — that creeds and doctrines are of no importance, — that heaven is a place for all mankind — whether heathen, Mahometan, or Christian, — and that the Fatherhood of God is enough to save all at last, of all sects, kinds, and characters ! Our Lord's words should never be forgotten. \" There is no way to the Father but by Me.\" God is a Father to none but to those who believe in Christ. In short, there are not many ways to heaven. There is only one way.\n\n\" Coming to the Father,\" in this place, we must remark, in eludes not only coming to Him in glory at the last, but coming to Him in a friendly relation for peace and comfort now in this life,\n\n\"By Me,\" is literally, \"through\" Me, — as a door, a gate, a road, a path, an entrance. It is an expression which would be peculiarly expressive to the Jews, taught from their childhood to draw near to God only through the priests.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.7.1","start":7,"end":7,"heading":"If...known me...Father also","excerpt":"This is a deep saying, like every saying which handles the mysterious union of the Father and the Son in St. John's Gospel. The meaning seems to be, \" If you had rightly, properly, and perfectly known Me, as the Divine Messiah, in all the fulness of my nature, you would then have known more of that Father to whom I am inseparably united. No one can rightly know Me without knowing the Father, because I and the Father are One.\"\n\n[And from henceforth... known.. ..seen Him.] The meaning of these words seems to be, \" Understand from this time forward, that in knowing Me you know the Father, and in seeing Me see the Father, so far as the Father can be seen and known by man.\" Although the Son and the Father are two distinct persona in the Trinity, yet there is so close and mysterious a union between them that he who sees and knows the Son, in a certain sense, sees and knows the Father. Is it not written of the Son that \" He is the express image of the Father.\" (Heb. i.2.)\n\nThe whole difficulty of the verse arises from the extreme mysteriousness of its subject. The relation between the eternal Father and the eternal Son and the eternal Spirit, who, while three Persons, are one God, is precisely one of those things which we have no minds to take in, and no language to express. We must often be content to believe and reverence it, without attempting to explain it. This only we may lay down with certainty, as a great canon and maxim, — the more we know of Christ, \" the more we know of the Father.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":969,"text":"Heb. i.2","label":"Hebrews 1:2","href":"/heb/1/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.8.1","start":8,"end":8,"heading":"Philip...shew us the Father...sufficeth us","excerpt":"We are not told Philip's motive in making this request. Perhaps, like Moses, he and the other disciples had a pious desire to see a more full vision and revelation of God's glory, as an authentication of their Master's Divine mission. \" Show me Thy glory.\" (Ex. xxxiii. 18.) Perhaps Philip's petition is recorded to show how little clear knowledge the Apostles yet had of their Master's nature, and how little they realized that He and the Father were One : — \" If we could only see once for all the Divine Being whom Thou dost call the Father, it would be sufficient. We should be satisfied and our doubts would be removed.\" At any rate we have no right to think that Philip spoke like the unbelieving Jews, who always pretended to want signs and wonders. Whatever sense we put on the words, we must carefully remember not to judge Philip too harshly. Living as we do in the nineteenth century, amidst light and creeds and knowledge, we can have faint ideas of the extreme difficulty that must have been felt by the disciples in fully realizing their Master's nature, in the days when He was \" in the form of a Servant,\" and under a veil of poverty, weakness, and humiliation.\n\nMelancthon remarks that Philip's petition represents the natural wish of man in every age. Men feel an inward craving everywhere to see God.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":258,"text":"Ex. xxxiii. 18","label":"Exodus 33:18","href":"/exo/33/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.9.1","start":9,"end":9,"heading":"Jesus saith...so long time...Philip","excerpt":"This verse is undoubtedly a gentle rebuke. The expression, \" so long time,\" is noteworthy, when we remember that Philip was one of the very first disciples whom Jesus called. (See John i. 48.) The meaning seems to be, \" After three long years, Philip, dost thou not yet thoroughly know and understand who I am V \"\n\n[7/f ..seen me...seen the Father.] This deep sentence can only mean \"He that hath thoroughly seen me with the eye of faith, and realized that I am the eternal Son, the Divine Messiah, hath seen as much of my Father, whose express image I- am, as mortal man can comprehend.\" There is so close and intimate a union between persons in the Trinity, that he who sees the Son sees the Father. And yet we must carefully beware that we do not, like some heretics, \" confound the Persons.\" The Father is not the Son, and the Son is not the Father.\n\nMusculus observes that to see with bodily eyes is one thing, and to see with the eyes of faith quite another.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":180,"text":"John i. 48","label":"John 1:48","href":"/jhn/1/#v48","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.9.2","start":9,"end":9,"heading":"and how sayest thou...how...Father","excerpt":"This question is a further gentle rebuke of Philip's ignorance. \" What dost thou mean by saying. Show us the Father? What clear knowledge of Me canst thou have if thou canst ask such a question ?\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.10.1","start":10,"end":10,"heading":"Believest thou not...I...in the Father...in me","excerpt":"This question continues the rebuke to Philip. It means, \" Dost thou not yet believe and realize what I have taught, — that there is a mystical union between Me and the Father, and that He is in Me and I in Him ? \"\n\nThis question surely seems to indicate that our Lord had often taught His disciples about the union between Himself and the Father. But, like many of the things He taught, the mighty truth passed over their heads at first, and was not remembered till afterwards. How little reason have ministers to complain if their teaching is little regarded, when this was Christ's experience 1\n\n[The words that 1 speak.. .Father. ..works.] There can be little doubt that this is a very elliptical sentence. The full meaning must be supplied in this way. \" The words that I speak to you I speak not independently of the Father ; and the works that I do I do not do them independently of the Father. The Father who dwells in Me, speaks in Me and works in Me. My words are words given Me to speak, and my works are works given Me to do, in the eternal counsel between the Father and the Son. Both in speaking and working I and my Father are one. What I speak He speaks, and what I work He works.\"\n\nThe whole difficulty of the verse arises from forgetting the close and mysterious and insoluble union between the Persons of the Trinity. How little we realize the fulness of the expression, \" The Father dwelleth in Me.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.11.1","start":11,"end":11,"heading":"Believe me...in the Father...in me","excerpt":"Direct instruction follows the rebuke of the preceding verse. Our Lord repeats for the benefit not of Philip only, but of all the eleven, the great doctrine He had so often taught them. \" Once more, I say, Believe, all of you, my words, when I say that I and the Father are so closely united that I am in Him and He in Me.\"\n\nThe word rendered \" believe \" in this verse is in the plural number. Our Lord does not address Philip only, but the whole company of the Apostles.\n\nWhat an example we have here of the necessity of repeating instruction over and over again. Our Lord had evidently taught these things before to the eleven, and yet they had either not understood or not remembered.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.11.2","start":11,"end":11,"heading":"or else believe...works’ sake","excerpt":"Here our Lord condescends to the weakness of the disciples. \" If you will not believe the close union of Myself and the Father because of my word, believe it because of the works T work. They are such works as no one could work of himself, and without the Father.\"\n\nLet us carefully observe how our Lord here, as elsewhere, specially names His works, or miracles, as testimonies of His nature and Divine mission. To leave out miracles in the list of the evidences of Christianity is a great mistake.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.12.1","start":12,"end":12,"heading":"Verily...works...shall he do also","excerpt":"Here we have another comforting word addressed to the disciples. They must not suppose there would be an end of miraculous works when their Master went away, and that they would be left weak and helpless, and unable to do any thing to arrest the attention of an unbelieving world. On the contrary, our Lord assures them, with two emphatic \" verilys,\" that miracles would not cease with His departure. He would take care that believers should have power to do works like His own, and to confirm their word by signs following.\n\nI cannot doubt that this promise refers to the miraculous gifts which the first generation of Christians had power to exercise, as we read everywhere in the Acts of the Apostles. That the sick were healed, the dead raised, and devils cast out by disciples after the Lord ascended, is quite plain, and this fulfilled the words now before us.\n\nI can see no reason to suppose that our Lord meant the promise to be fulfilled after the generation He left on earth was dead. If miracles were continually in the Church, they would cease to be miracles. We never see them in the Bible except at some great crisis in the Church's history. The Irvingite theory, that the Church would always have miraculous gifts if men only had faith seems to me a violent straining of this text.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.12.2","start":12,"end":12,"heading":"and greater works...do","excerpt":"The meaning of these words must be sought in the moral and spiritual miracles which followed the preaching of the Apostles after the day of Pentecost. It could not be truly said that the physical miracles worked by the Apostles in the Acts were greater than those worked by Christ. But it is equally certain that after the day of Pentecost they did far more wonderful works in converting souls than our Lord did. On no occasion did Jesus convert 8,000 at one time, and a \"great company of priests.\"\n\n[Because I go... Father.] These words must point to the great outpouring of the Holy Ghost which took place after our Lord's ascension into heaven, whereby the miracles of conversion were wrought. There was an immediate and mysterious connection, we must remember, between our Lord ascending up on high and \" receiving gifts for men.\" If He had not gone to the Father the Spirit would not have been sent forth. (Ephes. iv. 8.)\n\nMelancthon thinks the promise of this text is clearly bound up with the following verse, \"He shall do greater works because I go to the Father, and because then whatsoever ye shall ask I will do.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":912,"text":"Ephes. iv. 8","label":"Ephesians 4:8","href":"/eph/4/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.12-17.1","start":12,"end":17,"heading":"JOHN XIV. 12—17.","excerpt":"These verses are an example of our Lord's tender consideration for the weakness of His disciples. He saw them troubled and faint-hearted at the prospect of being left alone in the world. He cheers them by three promises, peculiarly suited to their circumstances. \" A word spoken in season, how good is it ! \"\n\nWe have first in this passage, a striking promise about the works that Christians may do. Our Lord says, \"He that believeth on Me, the works that I do shall he do also ; and greater works than these shall he do ; because I go unto my Father.\"\n\nThe full meaning of this promise is not to be sought in the miracles which the Apostles wrought after Christ left the world. Such a notion seems hardly borne out by facts. We read of no Apostle walking on the water, or raising a person four days dead, like Lazarus. What our Lord has in view seems to be the far greater number of conversions, the far wider spread of the Gospel, which would take place under the ministry of the Apostles, than under his own teaching. This was the case, we know from the Acts of the Apostles. We read of no sermon preached by Christ, under which three thousand were converted in one day, as they were on the day of Pentecost. In short, \" greater works \" mean more conversions. There is no greater work possible than the conversion of a soul.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.13.1","start":13,"end":13,"heading":"And whatsoever...ask...will I do","excerpt":"Here comes another great piece of comfort for the troubled disciples : viz., a promise that Christ will do everything for them which they pray for in His name and for His sake. Whatever help, or strength, or support, or guiding they need, if they ask God for it in Christ's name, Christ will give it.\n\nThis is one of those texts which authorizes all prayers being made through Christ's mediation, as in Prayer-book collects.\n\nThe \" whatsoever \" must of course be taken with the qualifying condition, \" whatsoever really good thing ye ask.\"\n\nThe connection with the end of the preceding verse should not be overlooked, \" When I go to the Father I will do whatsoever ye ask.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.13.2","start":13,"end":13,"heading":"that...Father...glorified...Son","excerpt":"This is a difficult sentence The meaning probably is, \" I will do whatsoever ye ask, that my Father may be glorified by my mediation, by sending into the world a Son through whom sinners can obtain such blessings.\" Christ's power to do anything that He is asked, brings glory to Him who sent Him.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.14.1","start":14,"end":14,"heading":"ask any thing...will do it","excerpt":"This verse is a repetition of the preceding, to give emphasis and assurance to the promise. It is as if our Lord saw how slow the disciples would be to believe the efficacy of prayer in His name, \" Once more I tell you most emphatically, that if you ask anything in my name, I will do it.\"\n\nWe should notice both in this verse and the preceding one.\n\nthat it is not said \" If ye ask in my name, the Father will do it : \" but \" I will do it.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.15.1","start":15,"end":15,"heading":"If ye love...keep...commandments","excerpt":"Here we have a direct practical exhortation. \" If ye really love Me, prove your love not by weeping and lamenting at my departure, but by striving to do my will when 1 am gone. Doing, and not crying, is the best proof of love,\" The commandments here mentioned must include all the Lord's moral teaching while on earth, and specially such rules and laws as He had laid down in the \" Sermon on the Mount.\"\n\nI cannot but think that in this verse our Lord had in view the disposition of His disciples to give way to grief and distress at His leaving them ; and to forget that the true test of love was not useless and barren lamentation, but practical obedience to their Master's commands.\n\nLet us notice how our Lord speaks of \" my commandments.\" We never read of Moses or any other servant of God using such an expression. It is the language of one who was one with God the Father, and had power to lay down laws and make statutes for His Church.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.16.1","start":16,"end":16,"heading":"And I...pray the Father, &c.","excerpt":"This verse holds up to the eleven another grand consolation, viz, the gift of another abiding Comforter in place of Christ, even the Holy Ghost. \"When I go to heaven I will ask the Father to give you another friend and helper, to be with you and support you in my stead, and never leave you as I do,\" In this remarkable verse several points demand special notice.\n\nOne principal point is the mention of all the three persons in the blessed Trinity, the Son praying, the Father giving, the Spirit comforting.\n\nWhen our Lord says, \" 1 will pray the Father and He shall give,\" we must needs suppose that He accommodates language to our minds. The gift of the Holy Ghost was appointed in the eternal counsels of the Trinity ; and we cannot literally say that the gift depended on Christ asking. Moreover, in another place our Lord says, \" I will send Him.\"\n\nBurkitt remarks that the future tense here points to Christ's continual intercession. As long as Christ is in heaven, Christians shall not want a supply of comfort.\n\nWhen we read of the Holy Ghost being \" given,\" we must not think that He was in no sense in the Church before the day of Pentecost. He was ever in the hearts of Old Testament believers. No one ever served God acceptably, from Abel downwards, without the grace of the Holy Ghost. John the Baptist was \" filled\" with Him. It can only mean that He shall come with more fulness, influence, grace, and manifestation, than He did before.\n\nWhen we read of the \" Spirit abiding forever \" with disciples, it means that He will not, like Christ after His resurrection, return to the Father, but will always be with God's people until Christ comes again.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.16.2","start":16,"end":16,"heading":"","excerpt":"The word \"Comforter\" is the same that is translated \" Advocate,\" and applied to Christ Himself in 1 John ii. 2. This has caused much difference of opinion. The word is only used five times in the New Testament, and is four times applied to the Holy Spirit.\n\nSome, as Lightfoot, Bishop Hall, and Doddridge, maintain that our translation here is right, and that it is the office of the Spirit to comfort and strengthen Christ's people.\n\nOthers, as Beza, Lampe, De Dieus, Gomarus, Poole, Pearce, Stier, and Alford, maintain that the word here should have been rendered \" Advocate,\" as in John's Epistle ; and that this word aptly expresses the office of the Spirit as pleading our cause, and making intercession for the saints, and helping them in prayer and preaching. (See Rom. viii. 26 ; Matt, x, 19, 20.) I decidedly prefer this latter view. Those who wish to see an able argument in its favor, should study Canon Lightfoot's volume on New Testament Revision (p. 55).\n\nLampe sensibly remarks that the word \" another \" points to the phrase meaning \" Advocate \" rather than \" Comforter. That Jesus is our \"Advocate\" all allow. \" Well,\" our Lord seems to say, \" you shall have another 'Advocate ' beside myself.\" Why use the word \" another \" at all, if \" Comforter \" is the meaning ?\n\nIt is only fair to say that \" the consolation of Israel \" was a Jewish name of Messiah (Luke ii. 25,) and that some think that Christ was one Comforter and the Holy Ghost another. But I do not see much in this.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":98,"text":"1 John ii. 2","label":"1 John 2:2","href":"/1jn/2/#v2","status":"detected"},{"at":772,"text":"Rom. viii. 26","label":"Romans 8:26","href":"/rom/8/#v26","status":"detected"},{"at":1371,"text":"Luke ii. 25","label":"Luke 2:25","href":"/luk/2/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.17.1","start":17,"end":17,"heading":"Even the Spirit of truth","excerpt":"The Holy Ghost is most probably so called because He brings truth specially home to men's hearts, — because truth is His great instrument in all His operations,— and because He bears witness to Christ the truth. Elsewhere we read, \" It is the Spirit that beareth witness, because the Spirit is truth.\" (1 John v. 6.)\n\n[Whom... world cannot receive. ..knoweth Him.] Here our Lord teaches that it is one great mark of the unbelieving and worldly that they neither receive, nor know, nor see anything of the Holy Ghost. This is strikingly true. Many false professors and unconverted people receive Christ's name and talk of Him, while they know nothing experimentally of the operations of the Holy Spirit. It is written, \" The natural man receiveth not the things of the spirit of God, for they are foolishness to him ; neither can he know them.\" (1 Cor. ii. 14.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":303,"text":"1 John v. 6","label":"1 John 5:6","href":"/1jn/5/#v6","status":"detected"},{"at":845,"text":"1 Cor. ii. 14","label":"1 Corinthians 2:14","href":"/1co/2/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.17.2","start":17,"end":17,"heading":"but ye know...dwelleth...shall be in you","excerpt":"Our Lord's meaning- here must be that the eleven knew something\" experimentally of the Spirit's work. They might not be fully acquainted with Him ; but He was actually in them, making them what they were, and He would remain in them, and carry on the work He had begun to a glorious end. \" Whether you know it thoroughly and rightly or not, He is actually in you now, and shall always be in you and never leave you.\"\n\nLet us mark in this and in the preceding verse how our Lord speaks of the Holy Spirit as \" a Person.\" We should never speak of Him as a mere \" influence,\" or dishonor Him by calling Him \"it.\"\n\nLet us never forget that \" having the Spirit, or not having the Spirit,\" makes the great distinction between the children of God and the children of the world. Believers have Him Worldly and wicked people have Him not. (Jude 19.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.18.1","start":18,"end":18,"heading":"I will not leave you comfortless","excerpt":"The word we render \" comfortless,\" means literally \" orphans,\" and is so translated in the marginal reading of the English version. It beautifully describes the helpless, solitary, friendless state, by comparison, in which the disciples of Christ were left, when He died and was withdrawn from their bodily eyes. \" In that condition,\" says Jesus, \" I will not leave you. You shall not always be orphans.\" It adds to the beauty of the expression to remember that He had already called them \" little children : \" hence there was a special fitness in the word \" orphans.\"\n\n[I will come to you.] The verb here is in the present tense ; \" I do come.\" About the meaning of the sentence there is much difference of opinion. Even the Fathers, as Burgon says, \"explain the words diversely.\" There is no more unanimity, we must remember, among the Fathers than among modern divines. The \" consent of Catholic antiquity,\" about which many make so much ado, is more imaginary than real.\n\nSome think, as Chrysostom, that the \" coming \" means only the reappearing of Christ after His resurrection from the grave on the third day.\n\nOthers think, as Hutcheson, that our Lord only means His coming by His Spirit, as a pledge of his presence.\n\nOthers think, as Augustine and Bede, that our Lord looks far forward to His second coming at the end of the world, and speaks the words to the whole company of believers in every age : \" I am coming again. I come quickly.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.18.2","start":18,"end":18,"heading":"","excerpt":"I decidedly prefer this last view. The first and second seem to me to cramp, narrow, and confine our Lord's promise. The last is in harmony with all His teaching. The second advent is the great hope of the Church. In the last chapter of the Bible, the Greek for \" I come quickly,\" is precisely the same verb that is used here. (Rev. xxii. 20.)\n\nIn saying this I would not be mistaken. I admit fully that Jesus came to His Church after His ascension, invisibly, does come to His Church continually, is with His Church even to the end of the world. But I do not think this is the meaning of the text.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":328,"text":"Rev. xxii. 20","label":"Revelation 22:20","href":"/rev/22/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.18-20.1","start":18,"end":20,"heading":"JOHN XIV. 18—20.","excerpt":"The short passage before us is singularly rich in \"precious promises.\" Twice our Lord Jesus Christ says, \" I will.\" Twice He says to believers, \" Ye shall.\"\n\nWe learn from this passage, that Christ's second coming is meant to he the special comfort of believers. He says to His disciples, \" I will not leave you comfortless : I will come to you.\"\n\nNow what is the \" coming \" here spoken of? It is only fair to say that this is a disputed point among Christians. Many refer it to our Lord's coming to His disciples after His resurrection. Many refer it to His invisible coming into the hearts of His people by the grace of the Holy Spirit. Many refer it to His coming by the outpouring of the Holy Ghost on the day of Pentecost. It may well be doubted, however, whether any one of these three views conveys the full meaning of our Lord's words, \" I will come.\"\n\nThe true sense of the expression appears to be the second personal coming of Christ at the end of the world. It is a wide, broad, sweeping promise, intended for all believers, in every age, and not for the Apostles alone : — \" I will not stay always in heaven : I will one day come back to you.\" It is like the message which the angels brought to the disciples after the ascension : — \" This same Jesus shall come in like manner as yo have seen Him go.\" (Acts. i. 11.) It is like the last promise which winds up the Book of Revelation : — \" Surely I come quickly.\" (Rev. xxii, 20.) Just in the same way the parting consolation held out to believers, the night before the crucifixion, is a personal return : — \" I will come.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1316,"text":"Acts. i. 11","label":"Acts 1:11","href":"/act/1/#v11","status":"detected"},{"at":1427,"text":"Rev. xxii, 20","label":"Revelation 22:20","href":"/rev/22/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.19.1","start":19,"end":19,"heading":"Yet a little while...ye see me","excerpt":"Again the meaning of our Lord is somewhat obscure. I think He must mean, \"Very shortly the wicked unbelieving world will no longer behold and gaze on Me, as I shall be withdrawn from it, and ascend into heaven. But even then ye see Me, and will continue seeing Me with the eyes of faith.\" I cannot think that the present tense here, \" Ye behold Me,\" can apply to the second advent. It must surely refer to the spiritual vision of Christ which believers would enjoy. The world could not prevent them seeing Him. The Greek word for \" ye see \" implies a fixed, steady, habitual gaze.\n\nBishop Hall says, \" Ye by the eye of faith shall see and acknowledge Me.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.19.2","start":19,"end":19,"heading":"because I live, ye shall live also","excerpt":"This great deep saying of Christ seems to admit of a very wide and full signification \" Your spiritual life now, and your eternal life hereafter, are both secured by my life. The life of the Head guarantees the life of the members. I live, have life in myself, can never die, can never have my life destroyed by my enemies, and live on to all eternity. Therefore ye shall live also. Your life is secured for you, and can never be destroyed. You have everlasting life now, and shall have everlasting glory hereafter.\"\n\nThat word \" I live,\" is a great full saying, and we cannot fathom it all. It does not merely mean \" I shall rise from the dead.\" It is certainly far more than the future tense. It implies that Christ is \" the Living One,\" the source and fountain of life. It is like \" In Him was life,\" — and \" as the Father hath life in Himself, even so hath He given to the'Son to have life in Himself.\" (John i. 4 ; v. 26.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":908,"text":"John i. 4","label":"John 1:4","href":"/jhn/1/#v4","status":"detected"},{"at":920,"text":"v. 26","label":"John 5:26","href":"/jhn/5/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.20.1","start":20,"end":20,"heading":"that day ye shall know, &c.","excerpt":"Here, again, I believe, with Cyril and Augustine, that our Lord specially refers to the day of His own second advent. Then, and not till then, His disciples will have perfect knowledge. Now they see and know in part, and through a glass darkly. Then they shall fully understand the mystical union between the Father and Son, and between the Son and all His believing members.\n\nTo confine the \" day,\" as Chrysostom does, to the resurrection of Christ from the dead, seems to me to fall short of its full meaning.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.21.1","start":21,"end":21,"heading":"He that hath...commandments...loveth me","excerpt":"Our Lord seems to return to the lesson of the fifteenth verse, and to repeat it because of its importance. There, however. He spoke specially to His disciples ; here He lays it down as a general principle applicable to all (Christians in all time : — \" He that not only possesses and knows my commandments, but also does and practices them, he is the man that really loves Me.\" Obedience is the true test of real love to Christ, and not knowledge and talk only. Many have, but do not keep Christ's will.\n\nBurgon observes, \" This amounts to a declaration that the Bad hearts and weeping eyes of the Apostles would not be accepted by their Lord as any proof of their love. Obedience was the test He chose.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.21.2","start":21,"end":21,"heading":"loveth me...loved...Father","excerpt":"Here follows an encouragement to practical obedience : \" He that really loves Me, and proves his love by his life, shall be specially loved by my Father. My Father loves those who love Me.\"\n\nLet us carefully note that there is a special love of God the Father which is peculiarly set on believers, over and above the general love of pity and compassion with which He regards all mankind. In the highest sense God is a \" Father \" to none but those who love Christ. The modern doctrine of a \" Fatherhood \" of God which is soul-saving to those who neglect Christ, is a mere delusion of man.\n\n[And LJone... manifest. .Mm.'] Here follows another encouragement to the man who strives to keep Christ's commandments. Christ will specially love that man, and will give him special manifestations of His grace and favor, invisibly and spiritually. He shall feel and know in his own heart comforts - and joys that wicked men and inconsistent professors know nothing of. That the \" manifesting \" of Himself here spoken of is a purely unseen and spiritual thing, is self-evident. It is one of those things which can only be known by experience, and is only known by holy and consistent Christians.\n\nWe should carefully observe here, that Christ does more for the comfort of some of His people than He does for others. Those who follow Christ most closely and obediently will always follow Him most comfortably, and feel most of His inward presence. It is one thing, as St. John says, to know Christ, another to know that we know Him. (1 John ii. 3.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1522,"text":"1 John ii. 3","label":"1 John 2:3","href":"/1jn/2/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.21-26.1","start":21,"end":26,"heading":"JOHN XIV. 21—26.","excerpt":"We learn from these verses that keeping Christ's commandments is the best test of love to Christ.\n\nThis is a lesson of vast importance and one that needs continually pressing on the attention of Christians. It is not talking about religion, and talking fluently and well too, but steadily doing Christ's will and walking in Christ's ways, that is the proof of our being true believers. Good feelings and desires are useless if they are not accompanied by action. They may even become mischievous to the soul, induce hardness of conscience, and do positive harm. Passive impressions which do not lead to action, gradually deaden and paralyze the heart. Living and doing are the only real evidence of grace. Where the Holy Spirit is, there will always be a holy life. A jealous watchfulness over tempers, words, and deeds, a constant endeavor to live by the rule of the Sermon on the Mount, this is the best proof that we love Christ.\n\nOf course such maxims as these must not be wrested and misunderstood. We are not to suppose for a moment that \" keeping Christ's commandments \" can save us. Our best works are full of imperfection. When we have done all we can, we are feeble and unprofitable servants. \" By grace are ye saved through faith, — not of works.\" (Ep. ii. 8.) But while we hold one class of truths, we must not forget another. Faith in the blood of Christ must always be attended by loving obedience to the will of Christ. What the Master has joined together, the disciple must not put asunder. Do we profess to love Christ ? Then let us show it by our lives. The Apostle who said, \" Thou knowest that I love Thee !\" received the charge, \" Feed my lambs.\" That meant, \" Do something. Be useful : follow my example.\" (John xxi. 17.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1729,"text":"John xxi. 17","label":"John 21:17","href":"/jhn/21/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.22.1","start":22,"end":22,"heading":"Judas saith...not Iscariot","excerpt":"Jude, the writer of the Epistle, and brother of James, was the Apostle who speaks here. He is called elsewhere Lebbeus and Thaddeus. Remembering that James is called in Galatians \" the Lord's brother,\" there must have been some relationship between him and our Lord. Probably he was a cousin. Whether a recollection of this may have been in His mind when asking the question, admits of conjecture. This is the only word recorded to have been spoken by Jude in the Gospels.\n\nWe should mark the careful manner in which St. John reminds us that it was not the false Apostle who asked.\n\nLet us note that out of each saying of the three Apostles who spoke to our Lord, interrupting Him in His last discourse, a great truth was elicited for the benefit of the Church Thomas, Philip, and Jude, ignorant and slow as they were drew out of our Lord's mouth rich and precious sayings.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.22.2","start":22,"end":22,"heading":"how is...manifest...us...not...world","excerpt":"This question is the simple inquiry of one guessing after the truth, and not able to see clearly what our Lord's words meant, — whether a visible or an invisible manifestation of Himself: — \"What is the precise distinction of privilege between ourselves and the world to which you point ? \"\n\nThe Greek for \" how is it ? \" would be literally, \" What has happened ? \" The Greek for \" Thou wilt,\" is literally, \" Thou art about.\"\n\nWhitby thinks that Jude, like most Jews of his time, expected Messiah's kingdom to be a visible temporal kingdom over all the earth. He could not therefore understand a manifestation of Christ confined to the disciples.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.23.1","start":23,"end":23,"heading":"Jesus answered...will love him","excerpt":"This sentence is simply a repetition of the truth contained in the fifteenth and twentyfirst verses : \" I tell you again emphatically that the man who really loves Me will keep my words, and obey my commandments. And I repeat that such a man will be specially loved and cared for by my heavenly Father.\"\n\nLet us note that in this verse our Lord does not say, \" Keep my commandments,\" but my \" word \" generally, in the singular number, including all His whole teaching.\n\n[And we will come...abide with him.] These words can only admit of one sense, — a spiritual and invisible coming and abiding. The Father and the Son will come spiritually into the heart and soul of a true saint, and will make their continual dwelling with him. This, again, is a purely experimental truth, and one that none can know but he that has felt it.\n\nLet us note the condescension of the Father and the Son, and the high privileges of a believer. No matter how poor and lowly a man may be, if he has faith and grace, he has the best of company and friends. Christ and the Father dwell in his heart, and he is never alone, and cannot be poor. He is the temple of Father, Son, and Holy Ghost. The use of the plural number \" we,\" is very noteworthy in this place.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.24.1","start":24,"end":24,"heading":"He...loveth me not...my sayings","excerpt":"Once more the same great principle already taught, is laid down again from the negative side. Where there is no obedience to Christ, there is no love. Nothing can be more plain than our Lord's repeated warnings that practical obedience, keeping His commandments and sayings, doing His will, is the only sure test of love to Him. Without this obedience, profession, talk, knowledge. Churchmanship, yea, even feeling, conviction, weeping and crying, are all worthless things. [And word. ..not mine. ..Father. ..sent Me.] The purpose of this sentence is to remind the disciples of the authority and dignity of our Lord's sayings and commandments. They are not His words only, but His Father's. He that despises them despises the Father, and He that honors them by obedience honors the Father.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.25.1","start":25,"end":25,"heading":"These things...spoken...present with you","excerpt":"Our Lord seems here to begin to wind up the first part of His discourse to a conclusion. Whether \" these things \" mean only the things He spoke this evening, or all the things He had taught them during His ministry, admits of doubt. I rather incline to the view that the expression must be taken in the widest sense : \" These and many other things I have spoken to you, while abiding and dwelling among you. Your hearts are troubled, perhaps, by the thought that you cannot remember them, and do not understand them. Here there are some grounds of comfort.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.26.1","start":26,"end":26,"heading":"But...Comforter...Holy Ghost...my name","excerpt":"Here comes one more grand consolation : \" When I am gone, the Holy Ghost, the promised Advocate, whom the Father will send on my account, through my intercession, and to glorify Me, shall supply all your need, and provide for all your wants.\"\n\nLet us note how distinctly the Holy Spirit is spoken of here as a Person, and not an influence.\n\nLet us note how the Father sends the Spirit, but also sends Him in Christ's name, and with a special reference to Christ's work.\n\n[He shall teach you all things.] The first word here rendered \" He \" is unmistakably applicative to none but a person, being a masculine pronoun. The \" teaching \" here promised must mean, firstly, that fuller and more complete instruction which the Holy Ghost evidently gave to believers after our Lord's ascension. No one can read the \"Acts \" without seeing that the eleven were different men after the day of Pentecost ; and saw and knew and understood things of which they were very ignorant before. But, secondly, the \" teaching \" most probably includes all that teaching and enlightening which the Spirit imparts to all true believers in every age. Light is the first thing we need, and He gives it. It is His special office to \" open the eyes of our understandings.\"\n\nThe expression \" all things \" must plainly be limited to all things needful to be known by the soul, and does not include all knowledge of every kind.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.26.2","start":26,"end":26,"heading":"and bring all things...remembrance...to your","excerpt":"This is a special consolation for the weak memories of the troubled disciples. Our Lord promises that the Spirit would bring back to their memories the many lessons, both doctrinal and practical, which they had heard from Him but forgotten. This was a very needful promise. How often we find it recorded that the disciples did not understand our Lord's sayings and doings at the time they heard and saw them, it is almost needless to point out. (John ii. 22; xii. 16.)\n\nSome apply these words especially to the gift of inspiration by which the New Testament Scriptures were written. I cannot see this. The promise was to the whole eleven, of whom only five were allowed to write ! This is strongly dwelt on by Alford.\n\nSome apply these words exclusively to the eleven. I cannot see this either. To my eyes they seem a general promise, primarily no doubt applying specially to the eleven, but after them belonging also to all believers in every age. As a matter of experience I believe that the awakening of the memories of true Christians is one of the peculiar works of the Holy Ghost on their souls. Once converted, they understand things and remember things in a way they did not before.\n\nDoes any one complain of his own ignorance and bad memory ? Let him not forget that there is One whose office it is to \" teach and to bring to remembrance.\" Let him pray for the Holy Spirit's help.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":446,"text":"John ii. 22","label":"John 2:22","href":"/jhn/2/#v22","status":"detected"},{"at":459,"text":"xii. 16","label":"John 12:16","href":"/jhn/12/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.27.1","start":27,"end":27,"heading":"Peace I leave with you","excerpt":"In this verse our Lord gives His disciples one more consolation. He bequeaths them as a legacy, \" peace : \" not riches or worldly honor, but peace, — peace of heart, conscience, and inward man, — peace from a sense of pardoned sin, a living Saviour, and a home in heaven.\n\nMatthew Henry remarks here, \" When Christ left the world, He made His will. His soul He bequeathed to His Father, and His body to Joseph. His clothes fell to the soldiers. His mother He left to the care of John. But what should He leave to His poor disciples, who had left all for Him? Silver and gold He had none ; but He left them what was far better, His peace.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.27.2","start":27,"end":27,"heading":"not as...world giveth...I...you","excerpt":"The first and fullest meaning of this sentence seems to lie in the kind of things which Christ gives : \" I give you possessions which the world cannot give, because it has not got them to give.\" The world can give temporary carnal satisfaction and excitement, and can gratify the passions and affections and pride of the natural man. But the world cannot give inward peace and rest of conscience.\n\nSome, however, think that the point of the sentence lies in the manner of the world's giving, — temporarily, defectively, imperfectly, grudgingly, and the like. But, however true this may be, I prefer the view that the chief point is in the nature of the world's gifts compared to Christ's.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.27.3","start":27,"end":27,"heading":"Let not your heart be troubled","excerpt":"This is a repetition of the words which began the long list of consolations in this chapter \"Once more I say to you, in view of the many grounds of comfort which I have just named, do not give way to trouble of heart.\"\n\n[Neither let it he afraid.] These words are added to the opening charge, not to be \" troubled.\" They point to a frame of mind which our Lord saw creeping over the disciples : \" Let not your heart give way to cowardice. Let it not be fearful.\" It is the only place in the New Testament where this word ia used.\n\nWe need not doubt that the whole of this consoling verse is meant to be the property of all believers in every age.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.27-31.1","start":27,"end":31,"heading":"JOHN XIV. 27—31.","excerpt":"We should observe, for one thing, in this passage, Christ's last legacy to His people. We find Him saying, \" Peace I leave with you, my peace I give unto you ; not as the world giveth give I unto you.\"\n\nPeace is Christ's peculiar gift : not money, not worldly ease, not temporal prosperity. These are at best very questionable possessions. They often do more harm than good to the soul. They act as clogs and weights to our spiritual life. Inward peace of conscience, arising from a sense of pardoned sin and reconciliation with God, is a far greater blessing. This peace is the property of all believers, whether high or low, rich or poor.\n\nThe peace which Christ gives He calls \"my peace.\" It is specially His own to give, because He bought it by His own blood, purchased it by His own substitution, and is appointed by the Father to dispense it to a perishing world. Just as Joseph was sealed and commissioned to give corn to the starving Egyptians, so is Christ specially commissioned, in the counsels of the Eternal Trinity, to give peace to mankind.\n\nThe peace that Christ gives is not given as the world gives. What He gives the world cannot give at all, and what He gives is given neither unwillingly, nor sparingly, nor for a little time. Christ is far more willing to give than the world is to receive. What He gives He gives to all eternity, and never takes away. He is ready to give abundantly above all that we can ask or think. \" Open thy mouth wide,\" He says, \" and I will fill it.\" (Psalm lxxxi. 10.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1499,"text":"Psalm lxxxi. 10","label":"Psalms 81:10","href":"/psa/81/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.28.1","start":28,"end":28,"heading":"Ye have heard...said...go away","excerpt":"This sentence must refer to ch. xiii. 33 — 36, and xiv. 2, 3, 13. The disciples seem to have understood clearly that our Lord was leaving them, and that seems to have been one chief reason of their trouble and distress.\n\n[And come.. .to you.] I must retain the opinion that this coming refers to the second advent, and not to the resurrection of Christ. \" My leaving the world until my second advent, you have heard me plainly teach and declare.\"\n\n[If ye loved. ..rejoice.. .go. ..Father.] These words mean, — \" if you really loved Me with an intelligent love, and thoroughly understood my person, nature, and work, you would rejoice to hear of my leaving the world and going to the Father, because you would see in it the finishing and completion of the work which the Father sent Me to do,\" Our Lord cannot of course mean that the disciples did not \" love \" Him at all, but that they did not rightly and intelligently love Him ; otherwise they would have rejoiced at His completion of His work.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":32,"text":"xiii. 33","label":"John 13:33","href":"/jhn/13/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.28.2","start":28,"end":28,"heading":"for my Father is greater than I","excerpt":"This famous sentence has always been an occasion of controversy and dispute. It presents two difficulties.\n\n(a) What did our Lord mean by saying, \" My Father is greater than I \" ? I answer that the words of the Athanasian Creed contain the best reply. Christ is no doubt \"equal to the Father as touching His Godhead', and inferior to the Father as touching His manhood.\" This we may freely and fully admit, and yet not give up a hair's breadth to Arians and Socinians, who always throw this text in our teeth. The enemies of the doctrine of Christ's divinity forget that Trinitarians maintain the humanity of Christ as strongly as His divinity ; and never shrink from admitting that while Christ as God is equal to the Father, as man He is inferior to the Father. And it is in this sense that He here says truly, \" My Father is greater than 1.\" It was specially spoken of the time of His incarnation and humiliation. When the Word was \" made flesh \" He took on Him \" the form of a servant.\" This was temporary inferiority. (Phil. ii. 7.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1024,"text":"Phil. ii. 7","label":"Philippians 2:7","href":"/php/2/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.28.3","start":28,"end":28,"heading":"","excerpt":"(6) But what did our Lord mean by saying that the disciples ought to rejoice at His going to the Father, because \" the Father is greater than I\"? This is a hard knot to untie, and has received different solutions. My own impression is that the meaning must be something of this kind : — \"Ye ought to rejoice at my going to the Father, because in so going I shall resume that glory which I had with Him before the world was, and which I laid aside on becoming incarnate. Here on earth, during the thirty-three years of my incarnation, I have been in the form of a servant, and dwelling in a body as one inferior to my Father. In leaving this world I go to take up again the equal glory and honor which I had with the Father before my incarnation ; and to lay aside the position of inferiority in which I have tabernacled here below. I go to be once more Almighty with the Almighty, and to share once more my Father's throne, as a Person in that Trinity in which ' none is afore or after other, none is greater or less than another.' I go to receive the kingdom and honor which in eternal counsels the Father has prepared for the Son ; and on this account, if you really knew and understood all, you would rejoice at my going. If I had not voluntarily placed myself in a position of inferiority to the Father by becoming man for man's sake, you would have no hope for your souls. But now the work is finished. I return to the Father, and leave my position of inferiority and humiliation, and you ought to rejoice and be glad.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.29.1","start":29,"end":29,"heading":"And now...told...before...to pass, &c.","excerpt":"This seems to refer to our Lord's going away. \" I have told you plainly that I am leaving you and about to die on the cross, in order that when I do die and go, you may continue believing, and not have your faith shaken.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.30.1","start":30,"end":30,"heading":"Hereafter...not talk much with you","excerpt":"This must mean that our Lord would not talk much more before His crucifixion. The time was short, and the betrayal and suffering drew nigh. It does not refer to the time after our Lord's resurrection, and the forty days before His ascension.\n\n[For...prince...cometh...nothing in me.] This means that Satan was drawing nigh for his last final assault on our Lord ; and that he would find nothing to lay hold on, and no weak point.\n\nIt is very striking to observe that our Lord does not say \"Judas, the Romans, the Pharisees are coming.\" It is only the devil. He, as at the fall, is at the bottom of all. Others are only his tools.\n\nWe should note how the devil is called \" the prince of this world,\" He rules and reigns in the hearts of the vast majority of mankind. The whole world \" lieth in the wicked one.\" Of the extent and intensity of Satan's influence on earth, even now we have probably very little idea.\n\nWhen it says that he \" cometh,\" we must not suppose that it means \"cometh for the first time.\" All through our Lord's earthly ministry He was tempted and assailed and opposed by Satan. It must mean, \" He is coming with special violence and bitter wrath to make his last attack on Me both in Gethsemane and on Calvary.\" There are evidently degrees at different seasons in the intensity and virulence of Satan's attacks.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.30.2","start":30,"end":30,"heading":"","excerpt":"Sanderson observes, \" a cunning searcher had pried narrowly into every corner of His life ; and if there had been anything amiss, would have been sure to have spied it, and proclaimed it. But he could find nothing.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.31.1","start":31,"end":31,"heading":"But that the world...so I do","excerpt":"This is a somewhat dark and obscure passage. The meaning is probably something of this kind : \" 1 do all I am doing now, and go to the cross voluntarily, though innocent, that the world may have full proof that I love the Father who sent Me to die, and am willing to go through everything which He has commanded Me to go through. Innocent as I am, and without one spot of sin that Satan can lay to my charge, 1 willingly go forward to the cross, to show how I love the Father's will, and am determined to do it by dying for sinners.\"\n\n[Arise, let us go hence.'] These words seem to indicate a change of position, and probably mean that our Lord at this point rose from the table where He had been speaking, and walked out towards the garden of Gethsemane. The rest of His discourse He seems to have delivered in the act of walking, without a single interruption from any of the disciples, until the end of the sixteenth chapter.; and then, at some point unknown to us, He probably paused and offered up the prayer of the seventeenth chapter.\n\nThis is the view of Cyril and Augustine, and most commentators. Yet Jansenius, Maldonatus, Alford, and some others, think that our Lord never left the house, and only rose from table at this point, and went on with His discourse standing !\n\nLightfoot, almost alone, maintains the strange and improbable notion that the place where this discourse was delivered was Bethany, that the interval of a week comes into the narrative here, that at the end of this week the paschal supper and the institution of the Lord's Supper took place, and then came the discourse of the fifteenth chapter.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.14.31.2","start":31,"end":31,"heading":"","excerpt":"No commentator perhaps can leave this chapter without deeply feeling how little he knows and understands of the full meaning of much of its contents. May we not however fairly reflect that one great cause of the chapter's difficulty is man's entire inability to grasp the great mystery of the union of the Father, the Son and the Spirit in the Trinity ? We are continually handling matters which we cannot fully comprehend, and cannot therefore fully explain, and must be content humbly to believe.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"westcott","author":"B. F. Westcott","short_name":"Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"title":"The Gospel According to St. John: The Authorised Version with Introduction and Notes","edition_short":"London: John Murray, 1892","author_url":"/commentators/westcott/","divisions":"verse","work_url":"/works/westcott/","entries":[{"id":"westcott.JHN.14.1.1","start":1,"end":1,"heading":"Let not your heart...be troubled","excerpt":"Comp. v. ^^. There had been already much to cause alarm on this evening: ch. xiii. 21 f., 33, 36; and, in particular, the last warning (xiii. 38) might well shake the confidence of the disciples. It is easy therefore to imagine the sad silence which followed that utterance, broken at last by these words, which for the first time open heaven to faith.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":77,"text":"xiii. 21","label":"John 13:21","href":"/jhn/13/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.1-4.1","start":1,"end":4,"heading":"1—4.","excerpt":"The succession of thought implied in these verses is singularly impressive. The ground idea is that of departure, already stated: this departure is to the Father's abode, with a view to preparing a place for, and then coming again to, those who know the direction of the journey.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.2.1","start":2,"end":2,"heading":"In my Father’s house","excerpt":"the spiritual and eternal antitype of the transitory temple (ii. 1 6) in which I have the right of a son (comp. viii. 36). Even as the earthly temple included in its court many chambers (1 K. vi. 5, 6, 10; Ezek. xli. 6), so it is to be conceived of the heavenly, as far as earthly figures can symbolize that which is spiritual. The Homeric description of Priam's palace ('II.' vi. 342 ff.) may help to give distinctness to the image. But it is impossible to define further what is thus shadowed out. Heaven is where God is seen as our Father. We dare not add any local limitation, even in thought, to this final conception. And so the vision of God sums up all that we can conceive of the future being of the redeemed.\n\nmany mansions] There is room enough for all there: though you may find no shelter among men (xvi. 1, 2), you shall find it amply with my Father. It does not appear that there is in this place any idea of the variety of the resting-places, as indicating different limitations of future happiness. Such an idea would be foreign to the context, though it is suggested by other passages of Scripture, and was current in the Church from the time of Tertullian.\n\nmansions] The rendering comes from the Vulgate mansiones, which were restingplaces, and especially the \"stations\" on a great road where travellers found refreshment. This appears to be the true meaning of the Greek word here; so that the contrasted notions of repose and progress are combined in this vision of the future. The word  ... occurs in N.T. only here and in v. 23.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":112,"text":"viii. 36","label":"John 8:36","href":"/jhn/8/#v36","status":"detected"},{"at":206,"text":"Ezek. xli. 6","label":"Ezekiel 41:6","href":"/ezk/41/#v6","status":"detected"},{"at":1546,"text":"v. 23","label":"John 14:23","href":"/jhn/14/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.3.1","start":3,"end":3,"heading":"And if","excerpt":"This departure is itself the condition of the return: separation, the cessation of the present circumstances of fellowship, was the first step towards complete union.\n\nI will come again, and receive.. J I come again and I will receive...] The idea of Christ's Presence  ... is distinctly implied here as in xxi. 22 f. (\"comp. 1 John ii. 28). This idea is less prominent in St John's Gospel and Epistles than in the other writings of the New Testament, because they belong to the period after the first great coming of Christ at the overthrow of the Theocracy by the destruction of Jerusalem.\n\nBut though the words refer to the last \"coming\" of Christ, the promise must not be limited to that one \"coming\" which is the consummation of all \"comings.\" Nor again must it be confined to the \"coming\" to the Church on the day of Pentecost, or to the \"coming\" to the individual either at conversion or at death, though these \"comings\" are included in the thought. Christ is in fact from the moment of His Resurrection ever coming to the world and to the Church, and to men as the Risen Lord (comp. i. 9).\n\nThis thought is expressed by the use of the present I come as distinguished from the future I will come, as of one isolated future act. The \"coming\" is regarded in its continual present, or, perhaps it may be said, eternal reality. Comp. vv. 18, 28, (xvii. 11, 13), (xxi. 22 f.). On the other hand, see, for the definite historical fulfilment, xiv. 23.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":326,"text":"1 John ii. 28","label":"1 John 2:28","href":"/1jn/2/#v28","status":"detected"},{"at":1091,"text":"i. 9","label":"John 1:9","href":"/jhn/1/#v9","status":"detected"},{"at":1337,"text":"vv. 18, 28","label":"John 14:18","href":"/jhn/14/#v18","status":"detected"},{"at":1337,"text":"vv. 18, 28","label":"John 14:28","href":"/jhn/14/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.3.2","start":3,"end":3,"heading":"","excerpt":"Side by side with this constant coming, realised through the action of the Holy Spirit in the life of the Church  ..., is placed the personal, historical, reception of each believer (I will take you to myself) fulfilled through death.\n\nunto myself] the centre and spring of your joy and glory. Christ will not fail His disciples, though they may fail (xiii. 38).\n\nAugustine rightly observes that these phrases of \"going\" and \"coming\" are not to be interpreted of local transference: \"Si bene intelligo, nec unde vadis nec unde venis, recedis: vadis latendo, venis apparendo.\"\n\nThe double correspondence in the language of the two clauses, go — come; prepare a place — take you to myself, gives distinctness to the two aspects of Christ's work.\n\nthat where I am...] Presence with Christ, as involving the vision of His glory (xvii. 24), carries with it participation in His Nature. Comp. 1 John iii. 2. See also vii. 34, 36, viii. 21 f., xii. 26.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":887,"text":"1 John iii. 2","label":"1 John 3:2","href":"/1jn/3/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.4.1","start":4,"end":4,"heading":"","excerpt":"Believe in God and believe In me. The double imperative (4) suits the context best. The changed order of the object (Believe in God and in me believe) marks the development of the idea. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.4.2","start":4,"end":4,"heading":"","excerpt":"Me one on whom it can rest.\" In Christ belief in God gained a present reality. The simultaneous injunction of faith in God and in Christ under the same conditions implies the divinity of Christ  .... The belief is \"in Christ,\" and not in any propositions about Christ.\n\n4. whither I go ye know, and the way ye know] According to the true reading, whither I go ye know tne way. However indistinct might be the conception which the disciples had of the goal to which the Lord was going, they could at least see the direction in which He went. His life, as they looked upon it, made this clear. Hence the pronoun is emphatic here—\" whither I — I as ye know me — am going,\" while it does not occur in the earlier clauses of v. 3 or in St Thomas' repetition of the words v. 5 ; nor is the following \" ye \" emphatic.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":720,"text":"v. 3","label":"John 14:3","href":"/jhn/14/#v3","status":"detected"},{"at":766,"text":"v. 5","label":"John 14:5","href":"/jhn/14/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.5.1","start":5,"end":5,"heading":"Thomas saith","excerpt":"xi. 16, note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.5-11.1","start":5,"end":11,"heading":"5—11.","excerpt":"The revelation which the Lord had given of the purpose of His approaching separation creates questioning among the disciples. How can they have any true conception of the \" way \" of which He spoke ? How can they have any true knowledge of the Father ? The first question is proposed by St Thomas (5 — 7) ; and the second by St Philip (8— u).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.6.1","start":6,"end":6,"heading":"I am","excerpt":"not simply \" I reveal,\" or \" I \" open,\" or \" I make, as a prophet or a lawgiver.\" Christ is all Himself. The pronoun is emphatic, and at once turns the thoughts of the apostles from a method to a Person.\n\nThe beautiful paraphrase of the verse by Thomas a Kempis may be quoted in his own words: \"Ego sum via, veritas et vita. Sine via non itur, sine veritate non cognoscitur, sine vita non vivitur. Ego sum via quam sequi debes: veritas cui credere debes: vita quam sperare debes.\" (' De imit.' iii. 56.)\n\nIt is most instructive to notice the two connexions in which Christ reveals Himself to be \"the Life.\" Comp. xi. 25, note.\n\nno man comet b unto the Father . . .] Here for the first time the end of \" the way,\" even tne Father, is distinctly told.\n\nbut by (through) me] It is only through Christ that we can, though in God (Acts xvii. 28), apprehend God as the Father, and so approach the Father. The preposition probably marks the agent (comp. i. 3, 10, 17; 1 John iv. 9); but it is possible that Christ may represent Himself as the \" door \" (x. 1, 9). It does not follow that every one who is guided by Christ is directly conscious of His guidance.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":613,"text":"xi. 25","label":"John 11:25","href":"/jhn/11/#v25","status":"detected"},{"at":826,"text":"Acts xvii. 28","label":"Acts 17:28","href":"/act/17/#v28","status":"detected"},{"at":947,"text":"i. 3, 10, 17","label":"John 1:10","href":"/jhn/1/#v10","status":"detected"},{"at":947,"text":"i. 3, 10, 17","label":"John 1:17","href":"/jhn/1/#v17","status":"detected"},{"at":947,"text":"i. 3, 10, 17","label":"John 1:3","href":"/jhn/1/#v3","status":"detected"},{"at":961,"text":"1 John iv. 9","label":"1 John 4:9","href":"/1jn/4/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.6-7.1","start":6,"end":7,"heading":"6—7.","excerpt":"The answer of the Lord is more comprehensive than the question of St Thomas. The question is answered by the first clause : \" I am the way;\" but such a statement itself requires interpretation, and this is given in the clauses which follow. To know Christ is to know all, to know both the goal and the way. He is in the fullest sense the way, and the guide, and the strength of men ; and beside Him there is none other.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.7.1","start":7,"end":7,"heading":"","excerpt":"If ye had known me — come to know  ... me in the successive revelations of myself which I have made— -ye should have known — have enjoyed a certain and assured knowledge of  ... my Father also] \" The Father\" of v. 6 is now regarded under His special relation to Christ. The disciples, it is implied, would have had no need to ask about Christ's goal and theirs, if they had really known Him. The change of verb  ... and the change of order  ... are both significant. Comp. viii. 19.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":211,"text":"v. 6","label":"John 14:6","href":"/jhn/14/#v6","status":"detected"},{"at":473,"text":"viii. 19","label":"John 8:19","href":"/jhn/8/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.8.1","start":8,"end":8,"heading":"","excerpt":"St Thomas remains silent. The same faith, we may suppose, which afterwards enabled him to give expression to the great confession, xx. 28, now kept him pondering on the meaning of Christ's words. St Philip, on the other hand, takes hold on the last word and seeks to obtain vision in a more unquestionable form. He wishes to gain bodily sight in place of the sight of the soul.\n\nshew us] As the revelation was once made to Moses (Exod. xxxiii. 17 ff.), and as it has been promised in the prophets (Isai. xl. 5). The new dispensation naturally seemed to call for a new manifestation of the divine glory. The request at the same time implies the belief that Christ could satisfy it. Comp. Matt. xi. 27.\n\nit sufficeth us] We shall be contented then even to be left alone ; we shall ask and we shall need no more.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":430,"text":"Exod. xxxiii. 17","label":"Exodus 33:17","href":"/exo/33/#v17","status":"detected"},{"at":498,"text":"Isai. xl. 5","label":"Isaiah 40:5","href":"/isa/40/#v5","status":"detected"},{"at":687,"text":"Matt. xi. 27","label":"Matthew 11:27","href":"/mat/11/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.9.1","start":9,"end":9,"heading":"Have I been...with you","excerpt":"The thought is primarily of the self-revelation of Christ, and not of the power of observation in the disciples (Have ye been... with me...).\n\n...and yet hast thou not known. ..] and dost thou not know me? hast thou not come to know me  ... ? The life of Christ was the true manifestation of the Father, whose will and nature could be discerned in the acts and words of His Son. A theophany — an apparition of God's glory — could only go a little way in shewing His holiness and justice and love.\n\nknown me] The Lord does not say here \" the Father ; \" He points out first the way to the end.\n\nPhilip] There is an evident pathos in this direct personal appeal. The only partial parallels in St John are in xx. 16 (Mary); xxi. 15 (Simon son of John) ; the insertion of Thomas in xx. 29 is a false reading. See also Luke xxii. 31, x. 41; Matt. xvi. 17, xvii. 25; Mark xiv. 37.\n\nbe that hath seen me hath seen the Father] hath seen not God in His absolute being (i. 1 8), but God revealed in this relation. Comp. xii. 45, xv. 24 ; Col. i. 15 ; Heb. i. 3. Comp. i. 1 8, note.\n\nThe words give for all time a definiteness to the object of religious faith ; and it is impossible to mistake the claim which they express.\n\nand (omit) how sayest thou (emphatic)] thou, who from the first didst obey my command (i. 43, 44), and recognise m me the fulfilment of the promises of God (i. 45), and appeal to sight as the proof of my claims (i. 46).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":813,"text":"Luke xxii. 31","label":"Luke 22:31","href":"/luk/22/#v31","status":"detected"},{"at":828,"text":"x. 41","label":"Luke 10:41","href":"/luk/10/#v41","status":"detected"},{"at":835,"text":"Matt. xvi. 17","label":"Matthew 16:17","href":"/mat/16/#v17","status":"detected"},{"at":850,"text":"xvii. 25","label":"Matthew 17:25","href":"/mat/17/#v25","status":"detected"},{"at":860,"text":"Mark xiv. 37","label":"Mark 14:37","href":"/mrk/14/#v37","status":"detected"},{"at":1009,"text":"xii. 45","label":"John 12:45","href":"/jhn/12/#v45","status":"detected"},{"at":1027,"text":"Col. i. 15","label":"Colossians 1:15","href":"/col/1/#v15","status":"detected"},{"at":1040,"text":"Heb. i. 3","label":"Hebrews 1:3","href":"/heb/1/#v3","status":"detected"},{"at":1057,"text":"i. 1","label":"John 1:1","href":"/jhn/1/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.10.1","start":10,"end":10,"heading":"Believest thou not","excerpt":"It was a question of belief, for the Lord had expressed the truth plainly at an earlier time, x. 38.\n\nIn x. 38, the order is different, inasmuch as the notion of divine power is there made the starting-point. The teaching of Christ shewed how He was in closest communion with the Father ; His works shewed how the Father wrought in Him.\n\nthe 'words] the special utterances  ..., the parts of the one great message, xv. 7, xvii. 8. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.10.2","start":10,"end":10,"heading":"speak...speak","excerpt":"The former verb notes the substance  ... and the latter the form of the teaching  .... Comp. xii. 49 f., xvi. 18; Matt. xiii. 3, xiv. 27, xxiii. 1, xxviii. 18 ; Mark v. 36, vi. 50; Luke xxiv. 6; Rom. iii. 19, &c.\n\nof myself] Comp. v. 19, note.\n\nbut the Father...] My teaching is not selforiginated, but on the contrary my whole Life is the manifestation of the Father's will.\n\nthe Father that dwelleth in me, he doeth the 'works] According to the true reading, the Father abiding in me doeth His works, carrieth out actively His purpose in many ways, and my teaching is part of this purpose. \"The works\" were the elements of \"the work\" (iv. 34, xvii. 4, v. 36, ix. 4), and they are said to be wrought by the Son (x. 37) as by the Father. Comp. v. 19 f., notes.\n\nThe words and the works of Christ are pointed out as the two proofs of His union with the Father, the former appealing to the spiritual consciousness, the latter to the intellect. The former were a revelation of character, the latter primarily of power; and naturally the former have the precedence. Comp. xv. 24, note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":93,"text":"xii. 49","label":"John 12:49","href":"/jhn/12/#v49","status":"detected"},{"at":114,"text":"Matt. xiii. 3","label":"Matthew 13:3","href":"/mat/13/#v3","status":"detected"},{"at":129,"text":"xiv. 27","label":"Matthew 14:27","href":"/mat/14/#v27","status":"detected"},{"at":138,"text":"xxiii. 1","label":"Matthew 23:1","href":"/mat/23/#v1","status":"detected"},{"at":148,"text":"xxviii. 18","label":"Matthew 28:18","href":"/mat/28/#v18","status":"detected"},{"at":161,"text":"Mark v. 36","label":"Mark 5:36","href":"/mrk/5/#v36","status":"detected"},{"at":173,"text":"vi. 50","label":"Mark 6:50","href":"/mrk/6/#v50","status":"detected"},{"at":181,"text":"Luke xxiv. 6","label":"Luke 24:6","href":"/luk/24/#v6","status":"detected"},{"at":195,"text":"Rom. iii. 19","label":"Romans 3:19","href":"/rom/3/#v19","status":"detected"},{"at":231,"text":"v. 19","label":"John 14:19","href":"/jhn/14/#v19","status":"detected"},{"at":654,"text":"v. 36","label":"John 14:36","href":"/jhn/14/#v36","status":"detected"},{"at":744,"text":"v. 19","label":"John 14:19","href":"/jhn/14/#v19","status":"detected"},{"at":1068,"text":"xv. 24","label":"John 15:24","href":"/jhn/15/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.11.1","start":11,"end":11,"heading":"Believe","excerpt":"The verb is here plural, iri .... Philip had expressed the thoughts of his fellowdisciples, and now the Lord addresses all. Believe me that.. .accept my own statement as final.\n\nor else] if my Person, my life, my words, do not command faith, then follow the way of reason, and from the divinity of my works-deduce the divinity of my nature (cf. v. 36). ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":345,"text":"v. 36","label":"John 5:36","href":"/jhn/5/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.11.2","start":11,"end":11,"heading":"","excerpt":"Mattthey are now turned to the subjective manifestation of God within them. Three aspects of this progressive revelation are brought out in succession. The disciples continue Christ's work in virtue of their relation to Him (12 — 14). He still carries out His work and provides for them \"another Advocate\" (15 — 17). He comes to them Himself (18 — 21).\n\nA comparison of xiii. 33 ff., xiv. 1 ff., xiv. jta ff., will shew a striking progress in the unfolding of the vision of Christ's departure.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.12.1","start":12,"end":12,"heading":"Verily, verily","excerpt":"Christ had appealed to His works as a secondary ground of belief. He now shews that the true believer will himself do the same works. Such works flow from the Son and from those in fellowship with Him ; but the life and the nature lie deeper.\n\nshall he do also...] The emphatic pronoun fixes attention upon the person already characterized Comp. vi. 57, and vv. 21, 26 ; xii. 48, ix. 37; v. 39, i. 18, 33.\n\nThese \"greater works\" are also works of Christ, being done by those who \"believe on Him.\"\n\nbecause...] The elevation of Christ in His humanity to the right hand of God carries with it the pledge of the greater works promised. The idea is not that the disciples will henceforward work because Christ will be absent; but that His going increases their power (xvi. 7; comp. Eph. iv. 8 ff.; Phil. iv. 13). The emphatic pronoun (I) does not give a contrast with \"ye,\" but brings out the fulness of Christ's personality.\n\nmy Father] the Father according to the true reading. The title gives the ground of fellowship.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":346,"text":"vi. 57","label":"John 6:57","href":"/jhn/6/#v57","status":"detected"},{"at":358,"text":"vv. 21, 26","label":"John 14:21","href":"/jhn/14/#v21","status":"detected"},{"at":358,"text":"vv. 21, 26","label":"John 14:26","href":"/jhn/14/#v26","status":"detected"},{"at":388,"text":"v. 39","label":"John 14:39","href":"/jhn/14/#v39","status":"detected"},{"at":778,"text":"Eph. iv. 8","label":"Ephesians 4:8","href":"/eph/4/#v8","status":"detected"},{"at":794,"text":"Phil. iv. 13","label":"Philippians 4:13","href":"/php/4/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.13.1","start":13,"end":13,"heading":"And whatsoever","excerpt":"This clause may be either a continuation of the former clause and dependent on \"because;\" or a new and independent clause carrying forward the thought one stage further. The second alternative appears to be preferable. The union of Christ, perfect man, with the Father gives the assurance of the greater works ; and yet more, Christ for the glory of the Father will fulfil the prayer of the disciples.\n\nask (of God) in my name] The phrase in my tame occurs here first. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.13.2","start":13,"end":13,"heading":"","excerpt":"Now at last the Lord has revealed His Person to the disciples, and they are enabled to apprehend His relation to themselves and to the Father. Thus the phrase occurs throughout this section of the Gospel, xiv. 26, \"the Holy Spirit, whom the Father will send in my name;\" xv. 1 6, \" that whatsoever ye shall ask ... the Father in my name, He may give you;\" xvi, 33, \"if ye shall ask  ... anything of the Father, He will give it you in my name;\" xvi. 24, \" hitherto have ye asked  ... nothing in my name;\" xvi. 26, \"in that day ye shall ask  ... in my name.\" Comp. xv. 21.\n\nThe meaning of the phrase is \"as being one with me even as I am revealed to you.\" Its two correlatives are in me (vi. 56, xiv. 20, xv. 4 ff., xvi. 33; comp. 1 John v. 20); and the Pauline in Christ. It occurs elsewhere in the New Testament in Mark ix. 38, xvi. 17; Luke x. 17; Acts ii. 38, iii. 6, iv. 10. The phrase in the name  ... must be distinguished from the cognate phrases into the name, on the name  ..., which are also found.\n\nAugustine remarks that the prayer in Christ's name must be consistent with Christ's character, and that He fulfils it as Saviour, and therefore just so far as it conduces to salvation.\n\nthat (this) will I do] There is exact conformity between the disciples' prayer and Christ's will. He promises Himself to do what they ask, and not only that they shall receive their petition.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":563,"text":"xv. 21","label":"John 15:21","href":"/jhn/15/#v21","status":"detected"},{"at":729,"text":"1 John v. 20","label":"1 John 5:20","href":"/1jn/5/#v20","status":"detected"},{"at":815,"text":"Mark ix. 38","label":"Mark 9:38","href":"/mrk/9/#v38","status":"detected"},{"at":828,"text":"xvi. 17","label":"Mark 16:17","href":"/mrk/16/#v17","status":"detected"},{"at":837,"text":"Luke x. 17","label":"Luke 10:17","href":"/luk/10/#v17","status":"detected"},{"at":849,"text":"Acts ii. 38","label":"Acts 2:38","href":"/act/2/#v38","status":"detected"},{"at":862,"text":"iii. 6","label":"Acts 3:6","href":"/act/3/#v6","status":"detected"},{"at":870,"text":"iv. 10","label":"Acts 4:10","href":"/act/4/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.13.3","start":13,"end":13,"heading":"that the Father","excerpt":"that God may be openly revealed in majesty as Father in the Son, for he who obtains his prayer through Christ, who claims to act in the Father's name (v. 43), necessarily gains a more living and grateful sense of the Father's power and love. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":151,"text":"v. 43","label":"John 14:43","href":"/jhn/14/#v43","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.14.1","start":14,"end":14,"heading":"If ye shall ask any thing in my name","excerpt":"The most ancient authorities add me: if ye shall ask me anything... This reading gives a fresh and important thought. Prayer is to be made not only in the name of Christ, as pleading His office in union with Him ; but also to Christ.\n\nI will do it] Or perhaps this (or that) will 1 do  .... The reading is uncertain ; but on the whole it seems best to regard the personal pronoun as emphatic here  ..., so that it marks as elsewhere the action of Christ in the fulness of His double nature.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.15.1","start":15,"end":15,"heading":"If ye love me","excerpt":"The thought of love follows that of faith (v. 12). Faith issues in works of power: love in works of devotion. The subject of the love of the disciples for Christ (comp. viii. 42) is peculiar to this and the following section (15 — 31).\n\nkeep] According to the true reading, ye will keep. Obedience is the necessary consequence of love. The imperative reading gives a false turn to the thought. Love carries with it practical devotion, and this calls out the intercession of the Lord; or, in other words, love for Christ finds practical expression in love for the brethren, which is His commandment (xiii. 34). Comp. xv. 10, xiv. 21, 23 ; (1 John v. 3).\n\n ... The phrase in this connexion is nothing short of a claim to divine authority.\n\nIt may be added that this conception of \" keeping God's commandments given through Christ\" is characteristic of St John's writings: xv. 10; 1 John ii. 3 f., iii. 24, v. 2 f. ; a John 6: Rev. xii. 17. \"Compare with this wider meaning Matt. xix. 17; 1 Tim. vi. 14.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":43,"text":"v. 12","label":"John 14:12","href":"/jhn/14/#v12","status":"detected"},{"at":169,"text":"viii. 42","label":"John 8:42","href":"/jhn/8/#v42","status":"detected"},{"at":616,"text":"xv. 10","label":"John 15:10","href":"/jhn/15/#v10","status":"detected"},{"at":639,"text":"1 John v. 3","label":"1 John 5:3","href":"/1jn/5/#v3","status":"detected"},{"at":878,"text":"1 John ii. 3","label":"1 John 2:3","href":"/1jn/2/#v3","status":"detected"},{"at":904,"text":"v. 2","label":"John 14:2","href":"/jhn/14/#v2","status":"detected"},{"at":924,"text":"Rev. xii. 17","label":"Revelation 12:17","href":"/rev/12/#v17","status":"detected"},{"at":971,"text":"Matt. xix. 17","label":"Matthew 19:17","href":"/mat/19/#v17","status":"detected"},{"at":986,"text":"1 Tim. vi. 14","label":"1 Timothy 6:14","href":"/1ti/6/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.15-17.1","start":15,"end":17,"heading":"15—17.","excerpt":"Christ after His departure continues His work for His disciples, and provides for them an abiding Advocate. But the efficiency of His action for them depends upon their fellowship with Him through loving obedience.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.16.1","start":16,"end":16,"heading":"And I will pray","excerpt":"I on my part, when the due time has come. Active love on the part of Christ corresponds to active love on the part of the disciples. The mission of the Paraclete is from the Father who sent His Son (iii. 17). In this lies the perfect assurance of love; so that there is a correspondence between \"I will do\" (v. 13) and \"I will ask and he shall give.\" Comp. xvi. 7. On ask  ... see xvi. 26 note.\n\nthe Father] In this common title lies the pledge that the prayer will be granted.\n\nshall give] Not send simply (v. 26), but (as it were) assign to you as your own. Comp. iii. 16; 1 John iii. 1, 24, iv. 13; Matt. x. 20.\n\nanother Comforter (Advocate)] See Note at the end of the Chapter. The phrase appears to mark distinctly the Personality of the Paraclete, and His true Divinity. He is \"another,\" yet such that in His coming Christ too may be said to come (v. 18).\n\nabide with you] be with you, according to the true text. Three different prepositions are used to describe the relation of the Holy Spirit to believers. He is \"with  ... them.\" He \"abideth by (napa) them.\" He is \"in  ... them.\" The first marks the relation of fellowship: comp. xiv. 9, xv. 27. The second that of a personal presence: comp. viii. 38, xiv. 23, 25, xvii. 5. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":308,"text":"v. 13","label":"John 14:13","href":"/jhn/14/#v13","status":"detected"},{"at":357,"text":"xvi. 7","label":"John 16:7","href":"/jhn/16/#v7","status":"detected"},{"at":508,"text":"v. 26","label":"John 14:26","href":"/jhn/14/#v26","status":"detected"},{"at":566,"text":"iii. 16","label":"John 3:16","href":"/jhn/3/#v16","status":"detected"},{"at":575,"text":"1 John iii. 1, 24","label":"1 John 3:1","href":"/1jn/3/#v1","status":"detected"},{"at":575,"text":"1 John iii. 1, 24","label":"1 John 3:24","href":"/1jn/3/#v24","status":"detected"},{"at":594,"text":"iv. 13","label":"1 John 4:13","href":"/1jn/4/#v13","status":"detected"},{"at":602,"text":"Matt. x. 20","label":"Matthew 10:20","href":"/mat/10/#v20","status":"detected"},{"at":854,"text":"v. 18","label":"John 14:18","href":"/jhn/14/#v18","status":"detected"},{"at":1141,"text":"xiv. 9","label":"John 14:9","href":"/jhn/14/#v9","status":"detected"},{"at":1203,"text":"viii. 38","label":"John 8:38","href":"/jhn/8/#v38","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.16.2","start":16,"end":16,"heading":"for ever","excerpt":"Christ's historical Presence was only for a time. His spiritual Presence was \"for all the days until the consummation of the age\" (Matt, xxviii. 20). This Presence was fulfilled through the Spirit.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.17.1","start":17,"end":17,"heading":"the Spirit of truth","excerpt":"the Spirit by whom the Truth finds expression and is brought to man's spirit (xv. 26, xvi. 13; 1 John iv. 6 [opposed to \"the spirit of error\"]. Comp. 1 John v. 6). Comp. 1 Cor. ii. 12 ff. The Truth is that which the Spirit interprets and enforces. The gen. after \"Spirit\" describes in some cases (1) its characteristic, and in other cases, (2) its source. In the first sense we read Eph. i. 13 ; Hebr. x. 29. Comp. Eph. i. 17; Luke xiii. 11; Rom. i. 4, viii. 15, xi. 8; 1 Cor. iv. 21 ; 2 Tim. i. 7. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":95,"text":"1 John iv. 6","label":"1 John 4:6","href":"/1jn/4/#v6","status":"detected"},{"at":150,"text":"1 John v. 6","label":"1 John 5:6","href":"/1jn/5/#v6","status":"detected"},{"at":170,"text":"1 Cor. ii. 12","label":"1 Corinthians 2:12","href":"/1co/2/#v12","status":"detected"},{"at":383,"text":"Eph. i. 13","label":"Ephesians 1:13","href":"/eph/1/#v13","status":"detected"},{"at":415,"text":"Eph. i. 17","label":"Ephesians 1:17","href":"/eph/1/#v17","status":"detected"},{"at":427,"text":"Luke xiii. 11","label":"Luke 13:11","href":"/luk/13/#v11","status":"detected"},{"at":442,"text":"Rom. i. 4","label":"Romans 1:4","href":"/rom/1/#v4","status":"detected"},{"at":453,"text":"viii. 15","label":"Romans 8:15","href":"/rom/8/#v15","status":"detected"},{"at":463,"text":"xi. 8","label":"Romans 11:8","href":"/rom/11/#v8","status":"detected"},{"at":470,"text":"1 Cor. iv. 21","label":"1 Corinthians 4:21","href":"/1co/4/#v21","status":"detected"},{"at":486,"text":"2 Tim. i. 7","label":"2 Timothy 1:7","href":"/2ti/1/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.17.2","start":17,"end":17,"heading":"the world","excerpt":"Comp. Additional Note on i. 10.\n\ncannot receive] because sympathy is a necessary condition for reception. The soul can apprehend that only for which it has affinity (1 Cor. ii. 14). They who stand apart from Christ have neither the spiritual eye to discern the Paraclete, nor the spiritual power to acknowledge Him. Immediate vision is the one test which the world admits. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":166,"text":"1 Cor. ii. 14","label":"1 Corinthians 2:14","href":"/1co/2/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.17.3","start":17,"end":17,"heading":"","excerpt":"I Or, orf/uita.\n\nbecause. ..for (because)...] It is to be noticed that the order of thought in the two clauses is reversed. With the world want of vision prevented possession. With the disciples the personal presence of the Paraclete brought knowledge, and with that knowledge the power of more complete reception. Comp. Matt. xxv. 29.\n\nbut (omit) ye know him] On the other hand, the disciples had so far realised their fellowship with Christ, that of them it could be said, even as they looked with uncertainty to the future, \" ye know  ... Him,\" with a knowledge inchoate indeed, yet real. For in Christ the Spirit was truly present already, if not in His characteristic manifestation ; just as Christ is present now with His Church in the Spirit. In this sense it could be said of the Spirit, even before Pentecost, He abideth by you and is in you, according to a reading which has strong support. For the time the Spirit was in Christ; afterwards Christ has been for us in the Spirit. And His Presence is twofold, in the Society and in the individual; He \" abideth beside \" us in the Church ; and He \"is\" in each believer. The common reading \" shall be in you \" has considerable support, and the two forms in the original  ... are liable to confusion, but the present tense appears to be less like a correction. Comp. a John 2.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":321,"text":"Matt. xxv. 29","label":"Matthew 25:29","href":"/mat/25/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.18.1","start":18,"end":18,"heading":"I will not leave you comfortless","excerpt":"Orphans (Lam. v. 3), bereft of your natural and loving guardian (op .... Christ presents Himself to the disciples as a Father of \"children\" (xiii. 33), no less than as a brother (xx. 17; comp. Hebr. ii. 11 f.). \"Ipse circa nos paternum affectum quodammodo demonstrat\"  .... The very word which describes their sorrow confirms their sonship.\n\nI will come] I come, ever and at all times I am coming. The positive promise is not for the future only, but abiding. Comp. vv. 3, 28, xxi. 22 f. The fulfilment of the promise began at the Resurrection, when Christ's humanity was glorified ; and the promise was potentially completed at Pentecost. The life of the Church is the realisation of the Pentecostal coming of the Lord, which is to be crowned by His coming to Judgment. No one specific application of the phrase exhausts its meaning. Comp. v. 3, note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":9,"text":"Lam. v. 3","label":"Lamentations 5:3","href":"/lam/5/#v3","status":"detected"},{"at":466,"text":"vv. 3, 28","label":"John 14:28","href":"/jhn/14/#v28","status":"detected"},{"at":466,"text":"vv. 3, 28","label":"John 14:3","href":"/jhn/14/#v3","status":"detected"},{"at":841,"text":"v. 3","label":"John 14:3","href":"/jhn/14/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.18-21.1","start":18,"end":21,"heading":"18—21.","excerpt":"A third topic of consolation on Christ's departure lies in the fact that He will Himself come to the disciples, and make His Person clearer to them than before.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.19.1","start":19,"end":19,"heading":"Yet a little while","excerpt":"That is, to the close of Christ's earthly natural life (comp. vii. 33, xii. 35, p. XP- ? xiii. 33, xvi. 16 ff., /itxp.)- So long, in some sense, the world continued to \"see\" (behold) Christ even if they did not \"know \" Him, through the conditions of His transitory manifestation. The disciples, on the other hand, in virtue of the principle of spiritual life within them, did not wholly lose the power of \"seeing\" (beholding) Christ by His death. They \"beheld Him,\" so far as they were still able to receive His revelations of Himself; they \"did not behold Him\" (xvi. 16), so far as they had not yet gained the lasting vision of His divine glory. The words exclude the error of those who suppose that Christ will \"come\" under the same conditions of earthly existence as those to which He submitted at His first coming.\n\nbecause I live...also] The ground of the power of vision in the disciples, which the world lacked, lay in their fellowship with Christ, and in the capacity for the higher life involved in that fellowship. The fulness of their life, as of their sight, dated from Pentecost (shall live). Thus this first clause contains by implication the reason of the disciples' continuous sight of their Lord, while it gives also the promise of their more complete connexion with Him when He was raised from death. The open sight of God is the fulness of life, 1 John iii. 1 ff. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":62,"text":"vii. 33","label":"John 7:33","href":"/jhn/7/#v33","status":"detected"},{"at":1365,"text":"1 John iii. 1","label":"1 John 3:1","href":"/1jn/3/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.19.2","start":19,"end":19,"heading":"","excerpt":"If the words are taken (as the original allows) wholly or in part as a direct explanation of the former statement (ye behold me, because I live and ye shall live, or ye behold me because I live, and ye shall live) the sense is much feebler; and the construction is not in St John's manner. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.20.1","start":20,"end":20,"heading":"I am in my Father","excerpt":"The converse truth (my Father in me, vv. 10 f., xvii. 21) is not brought forward here, because the thought is predominantly that of the consummation of life in the divine order, and not that of the divine working in the present order.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":37,"text":"vv. 10","label":"John 14:10","href":"/jhn/14/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.21.1","start":21,"end":21,"heading":"He that hath...and keepeth","excerpt":"The first verb (hath) marks the actual possession, as of something which is clearly and firmly apprehended (v. 38); the second (keepeth), the personal fulfilment.\n\nThe verse is in part the converse of v. 15. There active obedience is seen to be the consequence of love. Here active obedience is the sign of the presence of love. Comp. xv. 10.\n\nThe variation of construction (shall be loved by, I will love) in the second clause is to be noticed (see v. 23). The passive form (shall be loved by) seems to bring out the idea of the conscious experience of love by the object of it. The believer loves and feels in himself the action of the Father through Christ (my Father).\n\nwill manifest myself] The exact force of the word  ... is that of presentation in a clear, conspicuous form (comp. Matt, xxvii. 53 ; Hebr. ix. 24 ; [Acts x. 40 ; Rom. x. 20] ; Exod. xxxiii. 13, jg). It conveys therefore more than the idea of the disclosing of a hidden presence  ... or the manifesting of an undiscovered one  .... The action of the Spirit effectuates in the believer this higher manifestation of Christ, which more than supplies the place of His Presence under the conditions of earthly life. At the same time the revelation is Christ's own work: \"I will manifest myself,\" and not \" I shall be manifested\" (comp. v. 18, note).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":108,"text":"v. 38","label":"John 14:38","href":"/jhn/14/#v38","status":"detected"},{"at":201,"text":"v. 15","label":"John 14:15","href":"/jhn/14/#v15","status":"detected"},{"at":335,"text":"xv. 10","label":"John 15:10","href":"/jhn/15/#v10","status":"detected"},{"at":450,"text":"v. 23","label":"John 14:23","href":"/jhn/14/#v23","status":"detected"},{"at":823,"text":"Acts x. 40","label":"Acts 10:40","href":"/act/10/#v40","status":"detected"},{"at":836,"text":"Rom. x. 20","label":"Romans 10:20","href":"/rom/10/#v20","status":"detected"},{"at":850,"text":"Exod. xxxiii. 13","label":"Exodus 33:13","href":"/exo/33/#v13","status":"detected"},{"at":1304,"text":"v. 18","label":"John 14:18","href":"/jhn/14/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.22.1","start":22,"end":22,"heading":"not Iscariot","excerpt":"Luke vi. 16; Acts i. 13. Comp. Matt. x. 3; Mark iii. 18. The distinguishing clause seems at once to mark that Judas Iscariot was the more conspicuous of the two bearing the name, and also to express the instinctive shrinking of the Evangelist from even the momentary identification of the speaker with the betrayer, though he had distinctly marked the departure of Iscariot (xiii. 30). If, as appears likely, St John's narrative took shape in oral teaching addressed to a circle of disciples, the addition may have met a look of surprise from the hearers.\n\nLord, how is it that...] Lord, what hath come to pass that... The question implies that some change must have come over the plans of the Lord. It is assumed that as Messiah He would naturally have revealed Himself publicly: something then must have happened, so Judas argues, by which the sphere of Christ's manifestation was limited. The thought is rather of a manifestation of glory than of a manifestation of judgment.\n\nunto its] The emphatic position of the pronoun (\"that it is to us thou wilt...\") gives it the force of \"to us, the apostles, only.\"\n\nthe world] which was the object of God's love (iii. 16) and Messiah's inheritance  .... An apostle now raises in another form the question which was raised by the Lord's brethren before : vii. 4.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":0,"text":"Luke vi. 16","label":"Luke 6:16","href":"/luk/6/#v16","status":"detected"},{"at":13,"text":"Acts i. 13","label":"Acts 1:13","href":"/act/1/#v13","status":"detected"},{"at":31,"text":"Matt. x. 3","label":"Matthew 10:3","href":"/mat/10/#v3","status":"detected"},{"at":43,"text":"Mark iii. 18","label":"Mark 3:18","href":"/mrk/3/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.22-24.1","start":22,"end":24,"heading":"22—24.","excerpt":"On the side of man love and obedience are pre-requisites for the reception of divine communications. These Christ calls out, and to reject His teaching is to reject the teaching of God.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.22-31.1","start":22,"end":31,"heading":"(22—31).","excerpt":"The description which has been given (12 — 21) of the future relation of Christ to His disciples leads to a more general view of the nature, of Revelation. This falls into three parts. First the condition of Revelation is laid down in answer to the question of St Jude (22—24); then the mode of Revelation is defined (25—27); and lastly the work of Christ for His people, fulfilled in heaven and on earth, is recapitulated (28 — 31).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.23.1","start":23,"end":23,"heading":"Jesus answered","excerpt":"The answer lies in the necessary conditions of revelation which the words describe. The power of receiving a divine Revelation depends upon active obedience, which rests upon personal love. Love to Christ brings the love of His Father (my Father and not simply the Father) to the disciple. And this is followed by the realisamake our abode with him, and him.\n\nmy words] my word, the Gospel message in its total unity, and not as broken up into separate commands (v. 15), or separate parts (v. 24).\n\nwe (will come...] This use of the plural (we) implies necessarily the claim to true divinity on the part of Christ ; compare x. 30 (note), and contrast xx. 17 (note). For the idea compare Rev. iii. 20.\n\nabode] The original word  ..., even in the changed connexion, carries the thought back to v. 2  .... The two aspects of the truth are necessary. Comp. 1 John iv. 15, ii. 34. The Christian abides with God, and God abides with the Christian.\n\nwith him (vv. 17, 25)] and not here in him. The idea is that of the recognition of the divine without (so to speak) and not of the consciousness of the divine within. The Christian sees God by him  ... ; he welcomes and finds a dwelling-place for God, and does not only feel Him in him. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":463,"text":"v. 15","label":"John 14:15","href":"/jhn/14/#v15","status":"detected"},{"at":490,"text":"v. 24","label":"John 14:24","href":"/jhn/14/#v24","status":"detected"},{"at":687,"text":"Rev. iii. 20","label":"Revelation 3:20","href":"/rev/3/#v20","status":"detected"},{"at":792,"text":"v. 2","label":"John 14:2","href":"/jhn/14/#v2","status":"detected"},{"at":853,"text":"1 John iv. 15","label":"1 John 4:15","href":"/1jn/4/#v15","status":"detected"},{"at":868,"text":"ii. 34","label":"1 John 2:34","href":"/1jn/2/#v34","status":"detected"},{"at":953,"text":"vv. 17, 25","label":"John 14:17","href":"/jhn/14/#v17","status":"detected"},{"at":953,"text":"vv. 17, 25","label":"John 14:25","href":"/jhn/14/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.24.1","start":24,"end":24,"heading":"","excerpt":"The love of the disciples fitted them, imperfect as they were, to receive Christ's revelation of Himself. The want of love in the world made revelation impossible for the world. This impossibility is indicated and traced to its final ground in the last clause, which corresponds in relation though not in form to the last clause of v. 23. Disobedience to Christ is in fact disobedience to God under the aspect of Love. To reject His word is to reject the Father's word. For such then as loved not Christ there could be no divine manifestation in the sense here implied. Comp. vii. 16.\n\nkeepeth not my sayings] my words  ..., the constituent parts of the one \"word.\" The use of the plural here may perhaps mark the perception of the unity of the revelation of the Lord as characteristic of believers and impossible for unbelievers.\n\nwhich ye hear] The clause is unemphatic, and appears simply to describe the divine message in its fulness as actually addressed to the apostles.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":332,"text":"v. 23","label":"John 14:23","href":"/jhn/14/#v23","status":"detected"},{"at":576,"text":"vii. 16","label":"John 7:16","href":"/jhn/7/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.25.1","start":25,"end":25,"heading":"These things","excerpt":"all that had been spoken on this evening in contrast with the further teaching (all things) of the Paraclete.\n\nbeing yet present... ,] while yet abiding... The word used  ... keeps up the connexion between the transitory fellowship of Christ with the disciples on earth and His spiritual fellowship with them hereafter  ....","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.25-27.1","start":25,"end":27,"heading":"25—27.","excerpt":"The earthly teaching of Christ was dependent on the circumstances under which it was given. His temporary \"abiding with the disciples \" was but an image of the future abiding (v. 23). So far (these things') He had been able to speak while those who heard could at least partly understand Him. There could not but be something which seemed incomplete, and something which seemed obscure to the hearers. But this teaching, now brought to its close, was to be completed and laid open by the teaching of the Spirit, which should be universal (all things as contrasted with these things). And meanwhile Christ gave His peace as an endowment for the time of waiting.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":176,"text":"v. 23","label":"John 14:23","href":"/jhn/14/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.26.1","start":26,"end":26,"heading":"the Comforter, which is the Holy Ghost, whom the Father will send in my name","excerpt":"As compared with Christ the Paraclete fulfils a double office: He teaches and He recalls Christ's teachings. His work indeed is to teach by bringing home to men the whole of Christ's teaching. The revelation of Christ in His Person and work was absolute and complete, but without the gradual illumination of the Spirit it is partly unintelligible and partly unobserved. Comp. xvi. 13; 1 John ii. 20, 27.\n\nAs Christ came \"in His Father's name\" (v. 43, x. 25), so the Spirit is sent \"in His name.\" The purpose of Christ's mission was to reveal God as His Father, and through this to make known His relation to men, and to humanity, and to the world. The purpose of the Mission of the Holy Spirit is to reveal Christ, to make clear to the consciousness of the Church the full significance of the Incarnation. Christ's \"name,\" all, that is, which can be defined as to His nature and His work, is the sphere in which the Spirit acts; and so little by little through the long life of the Church the meaning of the primitive confession \"Jesus is Lord \" (Rom. x. 9 ; 1 Cor. xii. 3) is made more fully known.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":376,"text":"xvi. 13","label":"John 16:13","href":"/jhn/16/#v13","status":"detected"},{"at":385,"text":"1 John ii. 20, 27","label":"1 John 2:20","href":"/1jn/2/#v20","status":"detected"},{"at":385,"text":"1 John ii. 20, 27","label":"1 John 2:27","href":"/1jn/2/#v27","status":"detected"},{"at":444,"text":"v. 43","label":"John 14:43","href":"/jhn/14/#v43","status":"detected"},{"at":1047,"text":"Rom. x. 9","label":"Romans 10:9","href":"/rom/10/#v9","status":"detected"},{"at":1059,"text":"1 Cor. xii. 3","label":"1 Corinthians 12:3","href":"/1co/12/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.26.2","start":26,"end":26,"heading":"the Holy Ghost","excerpt":"The full emphatic title  ... occurs here only in the Gospel. The moral character of the Spirit as fashioning the life of the Church is added to the teaching power of the Spirit (vv. 16, 17), as the Revealer of the Truth. The title occurs in the words of the Lord in the Synoptic Gospels: Matt. xii. 31; Mark iii. 29; Luke xii. 10 (TO d. m>.), 12 (TO d. TIT.); Mark xiii. 11 ; Matt, xxviii. 19 (TO a. TIT.).\n\nbe shall...] The emphatic masculine pronoun  ... brings out the personality of the Advocate, while at the same time it gathers up in the personality the various attributes which have been before indicated (i. 18, note).\n\nteach. . .bring to remembrance. . .] The former office appears to find its fulfilment in the interpretation of the true character of Christ, of what He was, and what He did: the latter, in opening the minds of the disciples to the right understanding of Christ's words: comp. ii. 22. So the Gospel could be written. The \"you\" does not limit the teaching of the Spirit to the apostles, who were the representatives of the Church (vv. 16, 17), though the promise was potentially accomplished for them (xvi. 12 f.).\n\nall things... whatsoever I have said] all things ...that I said. The time of teaching is now regarded as past. Comp. xvii. 6, &c. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":178,"text":"vv. 16, 17","label":"John 14:16–17","href":"/jhn/14/#v16","status":"detected"},{"at":288,"text":"Matt. xii. 31","label":"Matthew 12:31","href":"/mat/12/#v31","status":"detected"},{"at":303,"text":"Mark iii. 29","label":"Mark 3:29","href":"/mrk/3/#v29","status":"detected"},{"at":317,"text":"Luke xii. 10","label":"Luke 12:10","href":"/luk/12/#v10","status":"detected"},{"at":360,"text":"Mark xiii. 11","label":"Mark 13:11","href":"/mrk/13/#v11","status":"detected"},{"at":905,"text":"ii. 22","label":"John 2:22","href":"/jhn/2/#v22","status":"detected"},{"at":1058,"text":"vv. 16, 17","label":"John 14:16–17","href":"/jhn/14/#v16","status":"detected"},{"at":1260,"text":"xvii. 6","label":"John 17:6","href":"/jhn/17/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.27.1","start":27,"end":27,"heading":"Peace","excerpt":"The word is here a solemn farewell, just as in xx. 21 it is a solemn greeting. To \"give peace\"  ... was a customary phrase of salutation  .... The Lord takes the common words and transforms them. \" God gave to Phinehas,\" Philo writes in reference to Num. xxv. 12, \"the greatest blessing, even peace, a blessing which no man is able to afford\" (' De vit Mos.' I. § 55, ii. 129).\n\nHeave] The thought of separation is mingled with the thought of blessing. Even in departing the Lord leaves peace behind as His bequest. He will not disturb that peace which the disciples had found in Him and in part appropriated. On the contrary, He defines and confirms it and offers it to them as their own. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":250,"text":"Num. xxv. 12","label":"Numbers 25:12","href":"/num/25/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.27.2","start":27,"end":27,"heading":"give","excerpt":"as an absolute possession, which now becomes your own. Comp. 1 John iii. i.\n\nnot as the world giveth...] The primary thought is of the manner of the gift, which passes into that of the character of the gift. The gifts of the world are so made as to give the greatest pleasure at first (comp. ii. 10) The gifts of Christ grow in power and fulness of blessing. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":292,"text":"ii. 10","label":"John 2:10","href":"/jhn/2/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.27.3","start":27,"end":27,"heading":"let it be afraid","excerpt":"be fearful  .... Comp. 2 Tim. i. 7; Matt. viii. 26; Mark iv. 40; Rev. xxi. 8 (where the \"fearful,\" the \" cowards,\" stand at the head of those devoted to the second death).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":23,"text":"2 Tim. i. 7","label":"2 Timothy 1:7","href":"/2ti/1/#v7","status":"detected"},{"at":36,"text":"Matt. viii. 26","label":"Matthew 8:26","href":"/mat/8/#v26","status":"detected"},{"at":52,"text":"Mark iv. 40","label":"Mark 4:40","href":"/mrk/4/#v40","status":"detected"},{"at":65,"text":"Rev. xxi. 8","label":"Revelation 21:8","href":"/rev/21/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.28.1","start":28,"end":28,"heading":"Ye have heard","excerpt":"Ye heard. The addition of the word seems to mark the effect of the announcement on the disciples. The revelation was made and carefully noted.\n\nI said unto you] vv. 2 — 4.\n\nand come again] and I come. The insertion of \"again\" narrows the application of the promise. See i;. 18, note.\n\nthought only of me and of the fulfilment of my work — ye would rejoice] have rejoiced. The prospect of trouble is contrasted with the feeling of joy. But the joy is spoken of as the momentary feeling on realising the announcement  ... and not as a continuous state. Sorrow there must be at separation, but it can be brightened by the knowledge of the cause.\n\nbecause I said, I go] The words I said must be omitted in accordance with the best authorities. Attention is fixed on the fact itself, and not on the statement of the fact.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":161,"text":"vv. 2","label":"John 14:2","href":"/jhn/14/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.28.2","start":28,"end":28,"heading":"for my Father is greater than","excerpt":"and therefore when my union with Him is made complete by my elevation I shall be able to carry out my work for all the children of the one Father more effectually. The ground of the disciples' joy, as based upon their love for Christ, must be sought primarily in the fact of His exaltation; but this carries with it the thought of the consequent more complete fulfilment of His purposes. The return of the Son to the Father was a good for Him, and this alone would have been a sufficient cause for the disciples' rejoicing. But His exaltation was also essentially related to the accomplishment of His mission. Thus the prospect of blessing to the disciples is necessarily included in that of Christ's going to the Father, though it is not put forward as the cause of their joy.\n\ngreater than I] It appears to be unquestionable that the Lord here speaks in the fulness of His indivisible Personality. The \"I\" is the same as in viii. 58, x. 30. The superior greatness of the Father must therefore be interpreted in regard to the absolute relations of the Father and the Son without violation of the one equal Godhead. The fact that there was an essential fitness, if we may so speak of mysteries which transcend human language, in the Incarnation of the Son, enables us in some measure to apprehend this distinction of greatness, and also how the return of the Son to the Father, after the fulfilment of His mission, would be a source of joy to those who loved Him. See Note at the end of the Chapter.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.28-31.1","start":28,"end":31,"heading":"28—31.","excerpt":"The last verse (v. 27) stands closely related to both of the sub-sections between which it stands. The peace of Christ attends the Church during the period of gradual revelation, and it flows from Christ's work accomplished in heaven as on earth. This latter thought is brought out in these verses under both aspects. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":16,"text":"v. 27","label":"John 14:27","href":"/jhn/14/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.29.1","start":29,"end":29,"heading":"And now","excerpt":"at this crisis (xii. 31), when your faith is about to be put to the test.\n\nI have told you] of my departure, and yet more of what is implied in it, before it come to pass. The mode of separation, not yet realised, would prove the greatest trial to the apostles' faith. But the results which followed such a Death would afterwards enable them to trust for ever. Comp. xiii. 19.\n\nthat ye might (may) believe] The absolute use of the word includes all the special manifestations of faith. Other references to the ground of assurance to be found in the Lord's predictions occur, xiii. 19, xvi. 4. Comp. i. 7, 51, iv. 42, 53, vi. 64.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":367,"text":"xiii. 19","label":"John 13:19","href":"/jhn/13/#v19","status":"detected"},{"at":599,"text":"i. 7, 51","label":"John 1:51","href":"/jhn/1/#v51","status":"detected"},{"at":599,"text":"i. 7, 51","label":"John 1:7","href":"/jhn/1/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.30.1","start":30,"end":30,"heading":"Hereafter I will not talk","excerpt":"Literally, I will no more talk...\n\nthe prince of this (the) world] xii. 31, note.\n\ncometh] even now is coming in the persons of those whom he inspires. All other enemies are, as it were, the instruments of the one great enemy. The Lord, it will be observed, speaks of the chief and not of the subordinate spirits, and contemplates his action through men. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.30.2","start":30,"end":30,"heading":"and hath nothing in me","excerpt":"More exactly, and In me he hath nothing — nothing which falls under his power. There was in Christ nothing which the devil could claim as belonging to his sovereignty. In others he finds that which is his own, and enforces death as his due ; but Christ offered Himself voluntarily. He was not of the world. \"Sic ostendit non creaturarum sed peccatorum principem diabolum \"  ....\n\nThus the words indirectly and by implication affirm the sinlessness of Christ, and His freedom from the power of death.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.30.3","start":30,"end":30,"heading":"","excerpt":"The Jews had a tradition that when the angel of death came before David he could not hurt him because he was occupied unceasingly with lofty thoughts (Wünsche, ad loc.).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.31.1","start":31,"end":31,"heading":"","excerpt":"The construction of this verse is somewhat uncertain. The first part may be dependent on the last clause: arise, let us go hence. ..that the world. ..and that as. ..even so I do (Matt. ix. 6) ; but this arrangement is too artificial, and foreign to St John's style. If then the last clause is separated from what precedes, there still remain two possible interpretations. The first clause may be dependent on \"so I do:\" i.e. I go to meet death that the world... and even as... commandment. But this arrangement is open to the same objection as the former one, and separates unnaturally the even' as. ..so... It remains therefore to take the opening phrase but that as elliptical (comp. ix. 3, xiii. 18, xv. 25; 1 John ii. 19): but I surrender myself to suffering and death — that cometh to pass which will come to pass -—that the world... The force of the contrast is obvious: but though the prince of the world has no claim upon me, I freely offer myself to the uttermost powers of evil, to death the last punishment of sin, that in me the world itself may see the greater power of love, and so learn (if God will) that the kingdom of Satan is overthrown.\n\nthe world] Comp. xvii. 21, 23.\n\nand as...] It is uncertain whether this clause depends on \"know\" or not. The sense is the same in both cases: obedience flows from love and manifests it. Comp. Hebr. v. 8 ; 1 John v. 3.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":179,"text":"Matt. ix. 6","label":"Matthew 9:6","href":"/mat/9/#v6","status":"detected"},{"at":686,"text":"ix. 3","label":"John 9:3","href":"/jhn/9/#v3","status":"detected"},{"at":711,"text":"1 John ii. 19","label":"1 John 2:19","href":"/1jn/2/#v19","status":"detected"},{"at":1175,"text":"xvii. 21, 23","label":"John 17:21","href":"/jhn/17/#v21","status":"detected"},{"at":1175,"text":"xvii. 21, 23","label":"John 17:23","href":"/jhn/17/#v23","status":"detected"},{"at":1356,"text":"v. 8","label":"John 14:8","href":"/jhn/14/#v8","status":"detected"},{"at":1363,"text":"1 John v. 3","label":"1 John 5:3","href":"/1jn/5/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.14.31.2","start":31,"end":31,"heading":"","excerpt":"Arise, let us go hence] The coincidence of the phrase with Matt. xxvi. 46 is interesting. The words are such as would naturally be repeated under like circumstances. We must suppose that after these words were spoken the Lord, with the eleven, at once left the house and went on the way which finally led to Gethsemane; and consequently that the discourses which follow, xv. — xvii., were spoken after He had gone from the upper room and before He crossed the Kidron (xviii. 1).\n\nThe other supposition, that the Lord after rising still lingered in the room, as full of the thoughts of the coming events, appears to be wholly against the obvious interpretation of the narrative, and to disregard the clear distinction in character between the earlier and later discourses. On the other hand, the words in xviii. 1, went forth... over the brook Kidron, cause no difficulty, for this \"going forth \" is evidently in regard to the sacred city and not to the house ; nor is there anything in the abruptness of the narrative unlike St John's method. Further, it may be said that if the command had not been acted upon some notice of the delay would have been given.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":59,"text":"Matt. xxvi. 46","label":"Matthew 26:46","href":"/mat/26/#v46","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]}],"citedBy":{"1":[{"id":"chrysostom.JHN.12.44.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 12:44","href":"/jhn/12/#v44-chrysostom","text":"c. xiv. 1","snippet":"Anyhow, conversing with the disciples, He did speak thus: “Ye believe on the Father, believe also on Me” ( c. xiv. 1 ); but seeing that these then were too weak to hear such words, He leadeth them in another way, showing that it is not possible to believe on the Father, without believing on Him."},{"id":"henry.JHN.6.29.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:29","href":"/jhn/6/#v29-henry","text":"ch. xiv. 1","snippet":"See ch. xiv. 1."},{"id":"henry.JHN.11.19.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 11:19","href":"/jhn/11/#v19-henry","text":"ch. xiv. 1","snippet":"Grace will keep sorrow from the heart (ch. xiv. 1), not from the house."},{"id":"henry.JHN.12.27.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 12:27","href":"/jhn/12/#v27-henry","text":"ch. xiv. 1","snippet":"The trouble of his soul was designed to ease the trouble of our souls; for, after this, he said to his disciples (ch. xiv. 1), \"Let not your hearts be troubled; why should yours be troubled and mine too?"},{"id":"henry.JHN.14.6-7.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:6–7","href":"/jhn/14/#v6-henry","text":"v. 1","snippet":"Believe in God as the end, and in me as the way (v. 1), and you do all you should do."},{"id":"henry.JHN.14.27.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:27","href":"/jhn/14/#v27-henry","text":"v. 1","snippet":"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."},{"id":"bengel.JHN.14.27.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:27","href":"/jhn/14/#v27-bengel","text":"ver. 1","snippet":"See note, ver. 1 [The old faith in God receives as it were a new colour from the Gospel, which orders faith in Christ]. ..."},{"id":"bengel.JHN.16.30.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:30","href":"/jhn/16/#v30-bengel","text":"xiv. 1","snippet":"Comp. ch. xiv. 1, Believe (Imperative, not Indic. as Engl."},{"id":"bengel.JHN.16.31.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:31","href":"/jhn/16/#v31-bengel","text":"xiv. 1","snippet":"Now I have what I wished (when I said, Believe ye, in ch. xiv. 1), and still wish, ye believe, ver. 30, 27; ch. xvii. 7, “ Now (viv) they have known that all things whatsoever Thou hast given Me are of Thee ;” ch. xx. 29, “ Blessed are they that have not seen, and yet have …"},{"id":"bengel.JHN.16.32-33.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:32–33","href":"/jhn/16/#v32-bengel","text":"xiv. 1","snippet":"… the purse, was added to the other greater causes of their being scattered. ... that) expressing the scope of ‘these’ words which Jesus had ‘spoken.’ ... peace) which belongs to the ‘heart’ that is “ not troubled :” ch. xiv. 1."},{"id":"ryle.JHN.2.22.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 2:22","href":"/jhn/2/#v22-ryle","text":"John xiv. 1","snippet":"The same may be said of John xiv. 1."},{"id":"ryle.JHN.11.15.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 11:15","href":"/jhn/11/#v15-ryle","text":"John xiv. 1","snippet":"(See John xiv. 1.)"}],"2":[{"id":"henry.JHN.8.35.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 8:35","href":"/jhn/8/#v35-henry","text":"ch. xiv. 2","snippet":"… children of the promise and of the covenant, are accounted free, and shall abide for ever in the house, as Isaac: they shall have a nail in the holy place on earth (Ezra ix. 8) and mansions in the holy place in heaven, ch. xiv. 2."},{"id":"bengel.JHN.13.36.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:36","href":"/jhn/13/#v36-bengel","text":"xiv. 2","snippet":"… eternal life ;” xxi. 7, ““When Simon Peter heard that it was the Lord, he girt his fisher’s coat unto him, and did cast himself into the sea.” ... answered) To the question whither, He answers, after an interval, ch. xiv. 2, “In My Father's house, etc., I go to prepare a place for you,” etc., 12, “I go unto My Father,” 28,' xvi. 5, “Now I go My way to Him that sent Me.”"},{"id":"bengel.JHN.14.23.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:23","href":"/jhn/14/#v23-bengel","text":"ver. 2","snippet":"I will manifest, advances onward to the Plural, we will come. ... abode) See the correlative to this in ver. 2, ..."},{"id":"bengel.JHN.14.28.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:28","href":"/jhn/14/#v28-bengel","text":"ver. 2","snippet":"As to the Pluperfect, we have slightly touched upon the subject in ver. 2.1."},{"id":"westcott.JHN.8.35.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 8:35","href":"/jhn/8/#v35-westcott","text":"xiv. 2","snippet":"the house] Comp. xiv. 2 ; Hebr. iii. 6 but the Son... ever] the Son abideth for ever."},{"id":"westcott.JHN.14.15.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:15","href":"/jhn/14/#v15-westcott","text":"v. 2","snippet":"It may be added that this conception of \" keeping God's commandments given through Christ\" is characteristic of St John's writings: xv. 10; 1 John ii. 3 f., iii. 24, v. 2 f. ; a John 6: Rev. xii. 17."},{"id":"westcott.JHN.14.23.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:23","href":"/jhn/14/#v23-westcott","text":"v. 2","snippet":"abode] The original word ..., even in the changed connexion, carries the thought back to v. 2 ...."},{"id":"westcott.JHN.14.28.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:28","href":"/jhn/14/#v28-westcott","text":"vv. 2","snippet":"I said unto you] vv. 2 — 4."}],"3":[{"id":"chrysostom.JHN.20.17.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 20:17","href":"/jhn/20/#v17-chrysostom","text":"c. xiv. 3, 16","snippet":"( c. xiv. 3, 16."},{"id":"ryle.JHN.12.26.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 12:26","href":"/jhn/12/#v26-ryle","text":"John xiv. 3","snippet":"(Compare John xiv. 3; xvii. 24; 1 Thess. iv. 17."},{"id":"ryle.JHN.14.1.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 14:1","href":"/jhn/14/#v1-ryle","text":"v. 3, 3","snippet":"… gives the following list of the grounds of comfort which the chapter contains, in systematic order, which well deserves attention, (a) The first encouragement is, that to the disciples of Christ heaven is sure (v. 3, 3)."},{"id":"ryle.JHN.17.1.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 17:1","href":"/jhn/17/#v1-ryle","text":"xiv. 3","snippet":"(Ch. xiv. 3L) It seems more likely that it was prayed in some quiet place outside the walls, before our Lord \" crossed the brook Cedron."},{"id":"westcott.JHN.12.26.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:26","href":"/jhn/12/#v26-westcott","text":"xiv. 3","snippet":"Even now the disciple is with his Master (Col. iii. 3; comp. xiv. 3, xvii. 24). ..."},{"id":"westcott.JHN.14.4.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:4","href":"/jhn/14/#v4-westcott","text":"v. 3","snippet":"Hence the pronoun is emphatic here—\" whither I — I as ye know me — am going,\" while it does not occur in the earlier clauses of v. 3 or in St Thomas' repetition of the words v. 5 ; nor is the following \" ye \" emphatic."},{"id":"westcott.JHN.14.18.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:18","href":"/jhn/14/#v18-westcott","text":"vv. 3, 28","snippet":"Comp. vv. 3, 28, xxi. 22 f."},{"id":"westcott.JHN.21.22.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 21:22","href":"/jhn/21/#v22-westcott","text":"xiv. 3","snippet":"Comp. xiv. 3, note; and Rev. ii. 5, 16, iii. 11, xvi. 15, xxii. 7, 12, 20."}],"4":[{"id":"ryle.JHN.14.1.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 14:1","href":"/jhn/14/#v1-ryle","text":"v. 4","snippet":"(b) The second encouragement is, that disciples have in Christ a certain way to heaven (v. 4 — 11)."},{"id":"ryle.JHN.20.24.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 20:24","href":"/jhn/20/#v24-ryle","text":"John xiv. 4, 5","snippet":"(John xiv. 4, 5."}],"5":[{"id":"henry.JHN.11.16.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 11:16","href":"/jhn/11/#v16-henry","text":"ch. xiv. 5; xx. 25","snippet":"And now Thomas manifests, First, A gracious readiness to die with Christ himself, flowing from strong affections to him, though his faith was weak, as appeared afterwards, ch. xiv. 5; xx. 25."},{"id":"henry.JHN.16.5-6.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 16:5–6","href":"/jhn/16/#v5-henry","text":"ch. xiv. 5","snippet":"Peter had started this question (ch. xiii. 36), and Thomas had seconded it (ch. xiv. 5), but they did not pursue it, they did not take the answer; they were in the dark concerning it, and did not enquire further, nor seek for fuller satisfaction; they did not continue seeking, continue knocking."},{"id":"bengel.JHN.11.16.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:16","href":"/jhn/11/#v16-bengel","text":"xiv. 5","snippet":"Comp. ch. xiv. 5, “Thomas saith unto Him, Lord, we know not whither Thou goest."},{"id":"bengel.JHN.13.12-13.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:12–13","href":"/jhn/13/#v12-bengel","text":"xiv. 5, 8, 22","snippet":"Lord) ver. 6, 9, 25, 86, 37; ch. xiv. 5, 8, 22."},{"id":"bengel.JHN.13.36.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:36","href":"/jhn/13/#v36-bengel","text":"xiv. 5, 8, 22","snippet":"Peter) Peter speaks in this place, then Thomas, then Philip, then Judas, ch. xiv. 5, 8, 22, then all the disciples, ch. xvi. 29."},{"id":"bengel.JHN.14.6.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:6","href":"/jhn/14/#v6-bengel","text":"ver. 5","snippet":"For to the question concerning the Way, He answers this, I am the Way: to the question concerning Knowledge [ver. 5, How can we know ?], He answers this, I am the Truth: to the question, Whither?"},{"id":"bengel.JHN.14.9.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:9","href":"/jhn/14/#v9-bengel","text":"ver. 5","snippet":"… Me, saith He, he seeth My Father: but if He were of another and distinct essence, He would not have said this,—No one, who is ignorant of gold, can see the essence of gold in silver. ... appears to be repeated from ver. 5."},{"id":"ryle.JHN.11.16.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 11:16","href":"/jhn/11/#v16-ryle","text":"John xiv. 5","snippet":"The disciple here named is also mentioned in John xiv. 5, and John xx. 24, 26, 27."},{"id":"ryle.JHN.20.24.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 20:24","href":"/jhn/20/#v24-ryle","text":"John xiv. 4, 5","snippet":"(John xiv. 4, 5."},{"id":"westcott.JHN.14.4.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:4","href":"/jhn/14/#v4-westcott","text":"v. 5","snippet":"Hence the pronoun is emphatic here—\" whither I — I as ye know me — am going,\" while it does not occur in the earlier clauses of v. 3 or in St Thomas' repetition of the words v. 5 ; nor is the following \" ye \" emphatic."}],"6":[{"id":"chrysostom.JHN.1.9.2","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 1:9","href":"/jhn/1/#v9-chrysostom","text":"c. xiv. 6","snippet":"Where now are those who deny that He is true God? for here He is called “the true Light” ( c. xiv. 6 ), and elsewhere very “Truth” and very “Life."},{"id":"chrysostom.JHN.17.6.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 17:6","href":"/jhn/17/#v6-chrysostom","text":"c. xiv. 6","snippet":"( c. xiv. 6."},{"id":"henry.JHN.10.7.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:7","href":"/jhn/10/#v7-henry","text":"ch. xiv. 6","snippet":"First, By Christ, as the door, we have our first admission into the flock of God, ch. xiv. 6."},{"id":"bengel.JHN.8.31-32.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 8:31–32","href":"/jhn/8/#v31-bengel","text":"xiv. 6","snippet":"Comp. ch. i. 12, “To them gave He power to become the Sons of God, even to them that believe on His name ;” and He is the truth, ch. xiv. 6, “ ... shall make free) We ought not to wonder, that Jesus suddenly threw in the mention of this, which the Jews were ..."},{"id":"westcott.JHN.14.7.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:7","href":"/jhn/14/#v7-westcott","text":"v. 6","snippet":"If ye had known me — come to know ... me in the successive revelations of myself which I have made— -ye should have known — have enjoyed a certain and assured knowledge of ... my Father also] \" The Father\" of v. 6 is now regarded under His special relation to Christ."}],"7":[{"id":"chrysostom.JHN.14.8-9.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 14:8–9","href":"/jhn/14/#v8-chrysostom","text":"c. xiv. 7","snippet":"Christ had said, “If ye had known Me, ye should have known My Father also” ( c. xiv. 7 ), and He had often said the same to the Jews."},{"id":"henry.JHN.14.9.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:9","href":"/jhn/14/#v9-henry","text":"v. 7","snippet":"[2.] He instructs him, and gives him a maxim which not only in general magnifies Christ and leads us to the knowledge of God in him, but justifies what Christ had said (v. 7): You know the Father, and have seen him; and answered what Philip had asked, Show us the Father."},{"id":"bengel.JHN.14.6.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:6","href":"/jhn/14/#v6-bengel","text":"ver. 7","snippet":"… the world, sin, righteousness, and judgment], ch. xvi. 8), of which the first, that concerning the way, is handled presently after in this verse, “No man cometh to the Father, but by Me;” concerning the truth, at ver. 7, etc., 17, “The Spirit of Truth :—ye know Him ;” concerning the life, ver. 18, 19, etc., “ Because I live, ye shall live also.” ... to the Father) This again answers the question as to knowing [ver. 5]."},{"id":"westcott.JHN.13.19.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:19","href":"/jhn/13/#v19-westcott","text":"xiv. 7","snippet":"Matt. xxvi. 64; ch. xiv. 7."},{"id":"westcott.JHN.17.1.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:1","href":"/jhn/17/#v1-westcott","text":"xiv. 7","snippet":"It is through the Son that men know and see the Father, ch. xiv. 7 ff. ; and the one end of all work and of all partial ends is the glory of the Father."}],"8":[{"id":"chrysostom.JHN.6.5-6.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 6:5–6","href":"/jhn/6/#v5-chrysostom","text":"c. xiv. 8","snippet":"He knew which of His disciples needed most instruction; for this is he who afterwards said, “Show us the Father, and it sufficeth us” ( c. xiv. 8 ), and on this account Jesus was beforehand bringing him into a proper state."},{"id":"bengel.JHN.13.12-13.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:12–13","href":"/jhn/13/#v12-bengel","text":"xiv. 5, 8, 22","snippet":"Lord) ver. 6, 9, 25, 86, 37; ch. xiv. 5, 8, 22."},{"id":"bengel.JHN.13.36.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:36","href":"/jhn/13/#v36-bengel","text":"xiv. 5, 8, 22","snippet":"Peter) Peter speaks in this place, then Thomas, then Philip, then Judas, ch. xiv. 5, 8, 22, then all the disciples, ch. xvi. 29."},{"id":"bengel.JHN.14.4-5.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:4–5","href":"/jhn/14/#v4-bengel","text":"ver. 8","snippet":"Thomas) One after the other asks questions, with reverential and sweet affection [suavity] towards Him: ver. 8 [Philip], ver. 22 [ Judas, not Iscariot], and previously, ch. xiii. 36 [Simon Peter]. ... and how) Thomas, using acute reasoning, lays it down as a sure conclusion, that, inasmuch as they knew not the goal, they must …"},{"id":"ryle.JHN.8.19.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:19","href":"/jhn/8/#v19-ryle","text":"John xiv. 8, 9","snippet":"(John xiv. 8, 9."},{"id":"westcott.JHN.14.31.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:31","href":"/jhn/14/#v31-westcott","text":"v. 8","snippet":"Hebr. v. 8 ; 1 John v. 3."}],"9":[{"id":"henry.JHN.1.18.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 1:18","href":"/jhn/1/#v18-henry","text":"ch. xiv. 9","snippet":"He is of the same nature with the Father, so that he who hath seen him hath seen the Father, ch. xiv. 9."},{"id":"henry.JHN.8.19.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 8:19","href":"/jhn/8/#v19-henry","text":"ch. xiv. 9","snippet":"Did we know Christ, [a.] In knowing him we should know the Father, of whose person he is the express image, ch. xiv. 9."},{"id":"henry.JHN.14.8.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:8","href":"/jhn/14/#v8-henry","text":"v. 9-11","snippet":"Philip enquired concerning the Father (v. 8), and Christ answered him, v. 9-11, where observe,"},{"id":"henry.JHN.14.23.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:23","href":"/jhn/14/#v23-henry","text":"v. 9","snippet":"See v. 9."},{"id":"bengel.JHN.5.38.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:38","href":"/jhn/5/#v38-bengel","text":"xiv. 9","snippet":"because) Therefore, those who believe, in hearing the Son, hear the Father; ch. vi. 45, “ Every man that hath heard, and hath learned of the Father, cometh unto Me ;” and in seeing the Son they see the Father; ch. xiv. 9, [Jesus to Philip] “ He that hath seen Me hath seen the Father; and how sayest thou then, Show us the Father?” although previously they had not heard nor seen Him: “ No man hath seen God at any time; the only-begotten …"},{"id":"bengel.JHN.6.46.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:46","href":"/jhn/6/#v46-bengel","text":"xiv. 9","snippet":"not that) By the addition of this declaration it is intimated, that the Father is heard then only, when the Son is heard ; and that He is seen then only, when the Son is discerned: ch. xiv. 9, [Jesus to Philip] “ He that hath seen Me, hath seen the Father.” ... hath seen) Understand, and hath heard."},{"id":"bengel.JHN.8.18.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 8:18","href":"/jhn/8/#v18-bengel","text":"xiv. 9","snippet":"Add Matt. xi. 27, “ Neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him;” and below, ch. xiv. 9, “ Have I been so long time with you, and yet hast thou not known Me, Philip?"},{"id":"ryle.JHN.1.15-18.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 1:15–18","href":"/jhn/1/#v15-ryle","text":"xiv. 9","snippet":"(1 Tim. iii. 16 ; Heb. i. 3 ; John x. 30 ; xiv. 9.)"},{"id":"ryle.JHN.8.19.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:19","href":"/jhn/8/#v19-ryle","text":"John xiv. 8, 9","snippet":"(John xiv. 8, 9."},{"id":"westcott.JHN.1.18.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 1:18","href":"/jhn/1/#v18-westcott","text":"xiv. 9","snippet":"Comp. xiv. 9, xii. 45."},{"id":"westcott.JHN.14.16.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:16","href":"/jhn/14/#v16-westcott","text":"xiv. 9","snippet":"The first marks the relation of fellowship: comp. xiv. 9, xv. 27."},{"id":"westcott.JHN.15.24.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:24","href":"/jhn/15/#v24-westcott","text":"xiv. 9","snippet":"Comp. xiv. 9. ."}],"10":[{"id":"chrysostom.JHN.16.12-15.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 16:12–15","href":"/jhn/16/#v12-chrysostom","text":"c. xiv. 10","snippet":"As then in saying respecting Himself, “I speak not of Myself” ( c. xiv. 10 ), He meaneth that He speaketh nothing beside what the Father saith, nothing of His own against Him, or differing from Him, so also with respect to the Spirit."},{"id":"henry.JHN.14.8.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:8","href":"/jhn/14/#v8-henry","text":"v. 9-11","snippet":"Philip enquired concerning the Father (v. 8), and Christ answered him, v. 9-11, where observe,"},{"id":"bengel.JHN.10.35.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:35","href":"/jhn/10/#v35-bengel","text":"xiv. 10, 11","snippet":"… for the Feast of Dedication contains (ver, 22) these words, Jehovah ... the Lord God of hosts hath sent me unto you: Zech. vi. ... the works of My Father) Those very works of a divine nature, which My Father doeth, ch. xiv. 10, 11, “ The words that I speak unto you, I speak not of Myself; but the Father, that dwelleth in Me, He doeth the works."},{"id":"bengel.JHN.14.9.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:9","href":"/jhn/14/#v9-bengel","text":"ver. 9-11","snippet":"saith) The reply to, Show us, is contained in ver. 9-11; the answer to, 2 sufficeth us, is contained in ver. 12, etc., “The works that I do, shall ye do also—If ye ask anything in My name, I will do it.” ... hast thou not known Me?"},{"id":"bengel.JHN.14.13.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:13","href":"/jhn/14/#v13-bengel","text":"ver. 10, 11","snippet":"In both, the reference is to the he shall do, ver. 12. ... in) ver. 10, 11, “I am in the Father, and the Father in Me.”"},{"id":"ryle.JHN.3.34.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 3:34","href":"/jhn/3/#v34-ryle","text":"xiv. 10, 11","snippet":"(Compare John vii. 16 ; v. 19 ; xiv. 10, 11 ; viii. 28 ; xii. 49."},{"id":"ryle.JHN.8.54.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:54","href":"/jhn/8/#v54-ryle","text":"xiv. 10, 11","snippet":"(John v. 26; xiv. 10, 11.)"},{"id":"ryle.JHN.10.18.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 10:18","href":"/jhn/10/#v18-ryle","text":"John xiv. 10","snippet":"(John xiv. 10."},{"id":"ryle.JHN.17.8.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 17:8","href":"/jhn/17/#v8-ryle","text":"xiv. 10","snippet":"For the peculiar use of the phrase, \" words,\" to denote the truths or doctrines taught by our Lord, see John iii. 34 ; vi. 68 ; xii. 48 ; xiv. 10."},{"id":"westcott.JHN.14.20.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:20","href":"/jhn/14/#v20-westcott","text":"vv. 10","snippet":"The converse truth (my Father in me, vv. 10 f., xvii. 21) is not brought forward here, because the thought is predominantly that of the consummation of life in the divine order, and not that of the divine working in the present order."},{"id":"westcott.JHN.15.4.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:4","href":"/jhn/15/#v4-westcott","text":"xiv. 10, 20","snippet":"Comp. xiv. 10, 20."}],"11":[{"id":"henry.JHN.14.8.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:8","href":"/jhn/14/#v8-henry","text":"v. 9-11","snippet":"Philip enquired concerning the Father (v. 8), and Christ answered him, v. 9-11, where observe,"},{"id":"bengel.JHN.10.35.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:35","href":"/jhn/10/#v35-bengel","text":"xiv. 10, 11","snippet":"… for the Feast of Dedication contains (ver, 22) these words, Jehovah ... the Lord God of hosts hath sent me unto you: Zech. vi. ... the works of My Father) Those very works of a divine nature, which My Father doeth, ch. xiv. 10, 11, “ The words that I speak unto you, I speak not of Myself; but the Father, that dwelleth in Me, He doeth the works."},{"id":"bengel.JHN.14.9.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:9","href":"/jhn/14/#v9-bengel","text":"ver. 9-11","snippet":"saith) The reply to, Show us, is contained in ver. 9-11; the answer to, 2 sufficeth us, is contained in ver. 12, etc., “The works that I do, shall ye do also—If ye ask anything in My name, I will do it.” ... hast thou not known Me?"},{"id":"bengel.JHN.14.13.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:13","href":"/jhn/14/#v13-bengel","text":"ver. 10, 11","snippet":"In both, the reference is to the he shall do, ver. 12. ... in) ver. 10, 11, “I am in the Father, and the Father in Me.”"},{"id":"ryle.JHN.3.34.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 3:34","href":"/jhn/3/#v34-ryle","text":"xiv. 10, 11","snippet":"(Compare John vii. 16 ; v. 19 ; xiv. 10, 11 ; viii. 28 ; xii. 49."},{"id":"ryle.JHN.8.54.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:54","href":"/jhn/8/#v54-ryle","text":"xiv. 10, 11","snippet":"(John v. 26; xiv. 10, 11.)"},{"id":"westcott.JHN.10.25.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:25","href":"/jhn/10/#v25-westcott","text":"xiv. 11","snippet":"Comp. xiv. 11."}],"12":[{"id":"henry.JHN.1.43-44.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 1:43–44","href":"/jhn/1/#v43-henry","text":"ch. xiv. 12","snippet":"Yet observe, Christ now called one or two a day; but, after the Spirit was poured out, there were thousands a day effectually called, in which was fulfilled ch. xiv. 12. 3."},{"id":"bengel.JHN.1.50.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 1:50","href":"/jhn/1/#v50-bengel","text":"xiv. 12","snippet":"Ch. xiv. 12 “He that believeth on Me, the works that I do, shall he do also; and greater works than these shall he do; because I go unto the Father."},{"id":"bengel.JHN.14.9.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:9","href":"/jhn/14/#v9-bengel","text":"ver. 12","snippet":"saith) The reply to, Show us, is contained in ver. 9-11; the answer to, 2 sufficeth us, is contained in ver. 12, etc., “The works that I do, shall ye do also—If ye ask anything in My name, I will do it.” ... hast thou not known Me?"},{"id":"bengel.JHN.14.11.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:11","href":"/jhn/14/#v11-bengel","text":"ver. 12","snippet":"… by the miracles, on account of which the apostles also could have been believed [could claim their hearers’ faith] concerning Christ. ... the works) which ye have heretofore seen, and which ye are about to see : ver. 12, etc., “Greater works than these shall he do."},{"id":"bengel.JHN.14.13.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:13","href":"/jhn/14/#v13-bengel","text":"ver. 12","snippet":"The reference is to the words, He that believeth on Me, ver. 12."},{"id":"ryle.JHN.8.51.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:51","href":"/jhn/8/#v51-ryle","text":"xiv. 12","snippet":"See John i. 51; iii. 3, 5, 11; v. 19, 24, 25; vi. 26, 32, 47, 53; viii. 34, 51, 58; x. 1, 7; xii. 24; xiii. 16, 20, 21, 38; xiv. 12; xvi. 20, 23; xxi. 18."},{"id":"ryle.JHN.14.1.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 14:1","href":"/jhn/14/#v1-ryle","text":"v. 12","snippet":"(c) The third encouragement is, that disciples need not fear that with the departure of Christ His work will cease (v. 12 — 14)."},{"id":"westcott.JHN.5.20.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:20","href":"/jhn/5/#v20-westcott","text":"xiv. 12","snippet":"The Original order is more expressive: greater works (comp. xiv. 12) than these will He shew (comp. x. 32) Him; and He (so it is implied, v. 19) when He seeth them will do them in like manner, that ye (emphatic) may marvel."},{"id":"westcott.JHN.14.15.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:15","href":"/jhn/14/#v15-westcott","text":"v. 12","snippet":"The thought of love follows that of faith (v. 12)."},{"id":"westcott.JHN.16.28.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:28","href":"/jhn/16/#v28-westcott","text":"xiv. 12, 28","snippet":"Comp. xiv. 12, 28."}],"13":[{"id":"henry.JHN.16.23.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 16:23","href":"/jhn/16/#v23-henry","text":"ch. xiv. 13","snippet":"We had it before, ch. xiv. 13."},{"id":"bengel.JHN.14.14-15.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:14–15","href":"/jhn/14/#v14-bengel","text":"ver. 13","snippet":"I) This already points to the glory referred to in ver. 13, “'That the Father may be glorified in the Son.” ... if ye love Me) Immediately after faith, He exhorts them to love [ver. 21]. ... and I) The twenty-first verse gives the connection of this verse with the preceding …"},{"id":"bengel.JHN.16.14.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:14","href":"/jhn/16/#v14-bengel","text":"xiv. 13","snippet":"See ch. xiv. 13, “ Whatsoever ye shall ask in My name, that will I do, that the Father may be glorified in the Son ;” xvii. 4, “I have glorified Thee on the earth.” ... of Mine) Hence it was the Holy Spirit who taught the apostles to …"},{"id":"bengel.JHN.16.22.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:22","href":"/jhn/16/#v22-bengel","text":"xiv. 13","snippet":"… in Acts i. 6. ... verily) Once and again He had somewhat touched upon the subject of prayer, declaring that they who would pray in the name of Jesus, should experimentally know the unity of the Father and the Son, ch. xiv. 13, “ Whatsoever ye shall ask in My name, that will I do, that the Father may be glorified in the -Son;” and that whoever would “abide in Christ and bear fruit,” ‘whatsoever they would ask,” they should receive, ch. xv. …"},{"id":"westcott.JHN.5.43.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:43","href":"/jhn/5/#v43-westcott","text":"xiv. 13","snippet":"Comp. xiv. 13 f., xv. 16, xvi. 33 f., 26, xvii. 11, 12, xx. 31."},{"id":"westcott.JHN.13.31.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:31","href":"/jhn/13/#v31-westcott","text":"xiv. 13","snippet":"Comp. xiv. 13, xvii. 4."},{"id":"westcott.JHN.14.16.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:16","href":"/jhn/14/#v16-westcott","text":"v. 13","snippet":"In this lies the perfect assurance of love; so that there is a correspondence between \"I will do\" (v. 13) and \"I will ask and he shall give."}],"14":[{"id":"chrysostom.JHN.15.6-7.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 15:6–7","href":"/jhn/15/#v6-chrysostom","text":"c. xiv. 14, 15","snippet":"For when He had said, “Whatsoever ye shall ask I will do it” ( c. xiv. 14, 15 ), He added, “If ye love Me, ye will keep My commandments."},{"id":"henry.JHN.14.16-17.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:16–17","href":"/jhn/14/#v16-henry","text":"v. 14","snippet":"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."},{"id":"bengel.JHN.14.13.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:13","href":"/jhn/14/#v13-bengel","text":"ver. 14","snippet":"ye shall have asked) A comprehensive promise, ver. 14; ch. xv. 7, ... abide in Me, etc., ye shall ask what ye will, and it shall be done unto you;” 16, “ That whatsoever ye shall ask the Father in My name, He may give it you;” xvi. 23, 26, “ At that day ye shall ask in My …"}],"15":[{"id":"chrysostom.JHN.14.21.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 14:21","href":"/jhn/14/#v21-chrysostom","text":"ver. 15","snippet":"But why doth He frequently say the same thing to them? as, “If ye love Me, ye will keep My commandments” ( ver. 15 ); and, “He that hath My commandments and keepeth them”; and, “If any one heareth My word and keepeth it, he it is that loveth Me—he that heareth not My words, loveth Me not."},{"id":"chrysostom.JHN.15.6-7.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 15:6–7","href":"/jhn/15/#v6-chrysostom","text":"c. xiv. 14, 15","snippet":"For when He had said, “Whatsoever ye shall ask I will do it” ( c. xiv. 14, 15 ), He added, “If ye love Me, ye will keep My commandments."},{"id":"bengel.JHN.14.12.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:12","href":"/jhn/14/#v12-bengel","text":"ver. 15","snippet":"For instance, ver. 15, as to love, “ If ye love Me, keep My commandments :” with which comp. ver. 21, “ He that hath My commandments, and keepeth them, he it is that loveth Me."},{"id":"bengel.JHN.14.23.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:23","href":"/jhn/14/#v23-bengel","text":"ver. 15","snippet":"Love, in a certain respect, and that a primary one, goes before keeping of the commandments ; see ver. 15, “ If ye love Me, keep My commandments ;” but in a certain respect it also follows, since by keeping of the commandments love the more in proportion increases, and acquires new vigour."},{"id":"ryle.JHN.14.1.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 14:1","href":"/jhn/14/#v1-ryle","text":"v. 15","snippet":"(d) The fourth encouragement is, that in the absence of Christ disciples will have the help of the Spirit (v. 15 — 17)."},{"id":"westcott.JHN.14.21.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:21","href":"/jhn/14/#v21-westcott","text":"v. 15","snippet":"The verse is in part the converse of v. 15."},{"id":"westcott.JHN.14.23.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:23","href":"/jhn/14/#v23-westcott","text":"v. 15","snippet":"my words] my word, the Gospel message in its total unity, and not as broken up into separate commands (v. 15), or separate parts (v. 24)."}],"16":[{"id":"henry.JHN.7.39.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 7:39","href":"/jhn/7/#v39-henry","text":"ch. xiv. 16","snippet":"Thirdly, The giving of the Holy Ghost was to be both an answer to Christ's intercession (ch. xiv. 16), and an act of his dominion; and therefore till he is glorified, and enters upon both these, the Holy Ghost is not given."},{"id":"henry.JHN.14.26.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:26","href":"/jhn/14/#v26-henry","text":"v. 16","snippet":"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."},{"id":"henry.JHN.15.26-27.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 15:26–27","href":"/jhn/15/#v26-henry","text":"ch. xiv. 16","snippet":"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 …"},{"id":"henry.JHN.16.7.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 16:7","href":"/jhn/16/#v7-henry","text":"ch. xiv. 16","snippet":"See ch. xiv. 16."},{"id":"bengel.JHN.5.32.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:32","href":"/jhn/5/#v32-bengel","text":"xiv. 16","snippet":"Comp. the expressions, that Being, and this One ... 3 “ whom He hath sent, this one . —Him—ye believe not”], ver. 38; and another, used of the Holy Spirit, ch. xiv. 16, “ will pray the Father, and He will give you another Comforter.” ... beareth witness) in the present; ch. vii, 18, “I am One that bear witness of Myself, and the Father that sent Me beareth witness of Me.”"},{"id":"bengel.JHN.11.22.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:22","href":"/jhn/11/#v22-bengel","text":"John xiv. 16","snippet":"Jesus, when speaking of Himself asking, says, ... John xiv. 16 (comp. ver. 13: where so, immediately before, ver. 16, He uses aire of the disciples ; 3 8, or ay ... and I say not to you that I ..."},{"id":"ryle.JHN.4.31.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 4:31","href":"/jhn/4/#v31-ryle","text":"John xiv. 16","snippet":"(John xiv. 16 ; xvi. 26 ; xvii. 9, 15, 20."},{"id":"ryle.JHN.7.39.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 7:39","href":"/jhn/7/#v39-ryle","text":"John xiv. 16, 17, 26","snippet":"It is clear as daylight, from our Lord's language about the Spirit, in John xiv. 16, 17, 26; xv. 26; xvi. 7—15, that believers were meant to receive a far more full and complete outpouring of the Holy Spirit after His ascension than they had received before."},{"id":"westcott.JHN.14.26.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:26","href":"/jhn/14/#v26-westcott","text":"vv. 16, 17","snippet":"The moral character of the Spirit as fashioning the life of the Church is added to the teaching power of the Spirit (vv. 16, 17), as the Revealer of the Truth."},{"id":"westcott.JHN.15.26.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:26","href":"/jhn/15/#v26-westcott","text":"xiv. 16","snippet":"Comp. xiv. 16, note."}],"17":[{"id":"chrysostom.JHN.14.25-26.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 14:25–26","href":"/jhn/14/#v25-chrysostom","text":"ver. 17","snippet":"And the, “remaineth with you” ( ver. 17 ), is the expression of One implying that Himself will depart."},{"id":"augustine.JHN.14.24.1","author":"Augustine of Hippo","author_dates":"354-430","tradition":"Patristic (Latin West)","era":"Early church","died":430,"ref":"John 14:24","href":"/jhn/14/#v24-augustine","text":"ver. 17","snippet":"… love Them, let him recall what was said above of the Holy Spirit, “Whom the world cannot receive, because it seeth Him not, neither knoweth Him: but ye shall know Him; for He shall dwell with you, and shall be in you” (ver. 17)."},{"id":"augustine.JHN.14.25.1","author":"Augustine of Hippo","author_dates":"354-430","tradition":"Patristic (Latin West)","era":"Early church","died":430,"ref":"John 14:25","href":"/jhn/14/#v25-augustine","text":"ver. 17","snippet":"But He had also already said above of the Holy Spirit, “But ye shall know Him; for He shall dwell with you, and shall be in you” (ver. 17): by which we understood that the divine Trinity dwelleth together in the saints as in His own temple."},{"id":"bengel.JHN.14.22.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:22","href":"/jhn/14/#v22-bengel","text":"ver. 17, 19","snippet":"… because of which the world would be deprived of that revelation of Jesus: but through modesty he had no remembrance of his own peculiar privilege above the world. ... unto us) who love Thee. ... not to the world) ver. 17, 19."},{"id":"ryle.JHN.7.39.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 7:39","href":"/jhn/7/#v39-ryle","text":"John xiv. 16, 17, 26","snippet":"It is clear as daylight, from our Lord's language about the Spirit, in John xiv. 16, 17, 26; xv. 26; xvi. 7—15, that believers were meant to receive a far more full and complete outpouring of the Holy Spirit after His ascension than they had received before."},{"id":"westcott.JHN.14.23.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:23","href":"/jhn/14/#v23-westcott","text":"vv. 17, 25","snippet":"with him (vv. 17, 25)] and not here in him."},{"id":"westcott.JHN.14.26.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:26","href":"/jhn/14/#v26-westcott","text":"vv. 16, 17","snippet":"The moral character of the Spirit as fashioning the life of the Church is added to the teaching power of the Spirit (vv. 16, 17), as the Revealer of the Truth."}],"18":[{"id":"bengel.JHN.14.3.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:3","href":"/jhn/14/#v3-bengel","text":"ver. 18","snippet":"I come [am coming]) The Present, as concerning His speedy coming : ver. 18, “I will not leave you comfortless; [come to you.” ... peculiar idiom of speech, that the Lord is not wont to say, I will come, but I come, even when another verb in the future tense is added."},{"id":"bengel.JHN.14.6.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:6","href":"/jhn/14/#v6-bengel","text":"ver. 18, 19","snippet":"… first, that concerning the way, is handled presently after in this verse, “No man cometh to the Father, but by Me;” concerning the truth, at ver. 7, etc., 17, “The Spirit of Truth :—ye know Him ;” concerning the life, ver. 18, 19, etc., “ Because I live, ye shall live also.” ... to the Father) This again answers the question as to knowing [ver. 5]."},{"id":"bengel.JHN.14.27.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:27","href":"/jhn/14/#v27-bengel","text":"ver. 18","snippet":"The same verb occurs in ver. 18, Matt. xxii. 25 ... said of the man dying without issue, and leaving his wife to his brother]. ..."},{"id":"ryle.JHN.14.1.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 14:1","href":"/jhn/14/#v1-ryle","text":"v. 18","snippet":"(e) The fifth encouragement is, that Christ will not leave His people for ever, but will come back again (v. 18 — 24)."},{"id":"westcott.JHN.14.3.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:3","href":"/jhn/14/#v3-westcott","text":"vv. 18, 28","snippet":"Comp. vv. 18, 28, (xvii. 11, 13), (xxi. 22 f.)."},{"id":"westcott.JHN.14.16.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:16","href":"/jhn/14/#v16-westcott","text":"v. 18","snippet":"He is \"another,\" yet such that in His coming Christ too may be said to come (v. 18)."},{"id":"westcott.JHN.14.21.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:21","href":"/jhn/14/#v21-westcott","text":"v. 18","snippet":"At the same time the revelation is Christ's own work: \"I will manifest myself,\" and not \" I shall be manifested\" (comp. v. 18, note)."}],"19":[{"id":"chrysostom.JHN.20.30-31.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 20:30–31","href":"/jhn/20/#v30-chrysostom","text":"c. xiv. 19","snippet":"( c. xiv. 19 ."},{"id":"bengel.JHN.14.6.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:6","href":"/jhn/14/#v6-bengel","text":"ver. 18, 19","snippet":"… first, that concerning the way, is handled presently after in this verse, “No man cometh to the Father, but by Me;” concerning the truth, at ver. 7, etc., 17, “The Spirit of Truth :—ye know Him ;” concerning the life, ver. 18, 19, etc., “ Because I live, ye shall live also.” ... to the Father) This again answers the question as to knowing [ver. 5]."},{"id":"bengel.JHN.14.17.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:17","href":"/jhn/14/#v17-bengel","text":"ver. 19","snippet":"The world sees not the Holy Spirit, according to this passage, and shall not see Jesus hereafter, according to ver. 19, “ Yet a little while, and the world seeth Me no more.”"},{"id":"bengel.JHN.14.18.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:18","href":"/jhn/14/#v18-bengel","text":"ver. 19","snippet":"Also He says, in the Present, I come, and presently after, Ye see, and, I live, in ver. 19: this is owing to the very vivid realising of the thing as present, which was about to be immediately after, and for certain: ver. 27, “ Peace I leave (Present) with you, My peace I give,” etc."},{"id":"bengel.JHN.14.22.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:22","href":"/jhn/14/#v22-bengel","text":"ver. 17, 19","snippet":"… because of which the world would be deprived of that revelation of Jesus: but through modesty he had no remembrance of his own peculiar privilege above the world. ... unto us) who love Thee. ... not to the world) ver. 17, 19."},{"id":"westcott.JHN.6.57.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:57","href":"/jhn/6/#v57-westcott","text":"xiv. 19","snippet":"Comp. xiv. 19."},{"id":"westcott.JHN.8.58.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 8:58","href":"/jhn/8/#v58-westcott","text":"xiv. 19","snippet":"The believer lives because Christ lives, and lives with an absolute life (comp. xiv. 19)."},{"id":"westcott.JHN.14.10.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:10","href":"/jhn/14/#v10-westcott","text":"v. 19","snippet":"of myself] Comp. v. 19, note."}],"20":[{"id":"bengel.JHN.10.14-15.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:14–15","href":"/jhn/10/#v14-bengel","text":"xiv. 20","snippet":"Often the relation of believers towards Christ is derived from the peculiar relation of Christ towards the Father: ch. xiv. 20, ... in My Father, and ye in Me, and I in you;” xv. 10, “ ... keep My commandments, ye shall abide in My love, even as I have kept My Father’s commandments and abide in His love; xvii. 8, 21, “I have given unto them …"},{"id":"westcott.JHN.15.4.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:4","href":"/jhn/15/#v4-westcott","text":"xiv. 10, 20","snippet":"Comp. xiv. 10, 20."}],"21":[{"id":"henry.JHN.14.23.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:23","href":"/jhn/14/#v23-henry","text":"v. 21","snippet":"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."},{"id":"bengel.JHN.14.12.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:12","href":"/jhn/14/#v12-bengel","text":"ver. 21","snippet":"For instance, ver. 15, as to love, “ If ye love Me, keep My commandments :” with which comp. ver. 21, “ He that hath My commandments, and keepeth them, he it is that loveth Me."},{"id":"bengel.JHN.14.14-15.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:14–15","href":"/jhn/14/#v14-bengel","text":"ver. 21","snippet":"I) This already points to the glory referred to in ver. 13, “'That the Father may be glorified in the Son.” ... if ye love Me) Immediately after faith, He exhorts them to love [ver. 21]. ... and I) The twenty-first verse gives the connection of this verse with the preceding verses. ... another) Therefore Jesus Christ is also an advocate [ Comforter, Engl."},{"id":"bengel.JHN.14.17.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:17","href":"/jhn/14/#v17-bengel","text":"ver. 21, 22","snippet":"… is the same Spirit. ... ye) This is the emphatic word in the sentence. ... ye know) This denotes an event immediately about to take place. ... because) From the indwelling of the Spirit comes the intimate acquaintance: ver. 21, 22, “ He that loveth Me shall be loved of My Father, and I will love him and will manifest Myself to ..."},{"id":"bengel.JHN.14.23.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:23","href":"/jhn/14/#v23-bengel","text":"ver. 21","snippet":"… of them are comprised in the one, love]; and 1 John ii. 4, 5, “He that keepeth not His commandments (Plur.), etc. ; but whoso keepeth His word” (Sing.), ... he will keep) Keeping His commandments is put before love in ver. 21, “He that hath My commandments, and keepeth them, he it is that loveth Me:” now love is put before keeping His word."},{"id":"bengel.JHN.14.24.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:24","href":"/jhn/14/#v24-bengel","text":"ver. 21","snippet":"To observe His word is the whole; to observe the commandments is the part. ... keepeth not) and therefore is not loved [of the Father and Son, ver. 21], nor seeth the ‘abiding’ of the Father and Son in him. ... and the word) This clause has reference not only to the former words of this verse, but also to ver. 23; nay, even more to the latter, as is evident from the …"},{"id":"westcott.JHN.14.12.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:12","href":"/jhn/14/#v12-westcott","text":"vv. 21, 26","snippet":"shall he do also...] The emphatic pronoun fixes attention upon the person already characterized Comp. vi. 57, and vv. 21, 26 ; xii. 48, ix. 37; v. 39, i. 18, 33."}],"22":[{"id":"henry.JHN.13.6.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 13:6","href":"/jhn/13/#v6-henry","text":"ch. xiv. 22","snippet":"Note, Christ's condescensions, especially his condescensions to us, wherein we find ourselves taken notice of by his grace, are justly the matter of our admiration, ch. xiv. 22."},{"id":"bengel.JHN.13.12-13.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:12–13","href":"/jhn/13/#v12-bengel","text":"xiv. 5, 8, 22","snippet":"Lord) ver. 6, 9, 25, 86, 37; ch. xiv. 5, 8, 22."},{"id":"bengel.JHN.13.36.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:36","href":"/jhn/13/#v36-bengel","text":"xiv. 5, 8, 22","snippet":"Peter) Peter speaks in this place, then Thomas, then Philip, then Judas, ch. xiv. 5, 8, 22, then all the disciples, ch. xvi. 29."},{"id":"bengel.JHN.14.4-5.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:4–5","href":"/jhn/14/#v4-bengel","text":"ver. 22","snippet":"Thomas) One after the other asks questions, with reverential and sweet affection [suavity] towards Him: ver. 8 [Philip], ver. 22 [ Judas, not Iscariot], and previously, ch. xiii. 36 [Simon Peter]. ... and how) Thomas, using acute reasoning, lays it down as a sure conclusion, that, inasmuch as they knew not the goal, they must much less know the …"},{"id":"bengel.JHN.14.17.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:17","href":"/jhn/14/#v17-bengel","text":"ver. 21, 22","snippet":"… is the same Spirit. ... ye) This is the emphatic word in the sentence. ... ye know) This denotes an event immediately about to take place. ... because) From the indwelling of the Spirit comes the intimate acquaintance: ver. 21, 22, “ He that loveth Me shall be loved of My Father, and I will love him and will manifest Myself to ..."},{"id":"bengel.JHN.14.24.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:24","href":"/jhn/14/#v24-bengel","text":"ver. 22","snippet":"See ver. 22. ..."}],"23":[{"id":"chrysostom.JHN.1.5.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 1:5","href":"/jhn/1/#v5-chrysostom","text":"John xiv. 23","snippet":"( John xiv. 23 ; slightly varied."},{"id":"chrysostom.JHN.6.38-40.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 6:38–40","href":"/jhn/6/#v38-chrysostom","text":"c. xiv. 23","snippet":"( c. xiv. 23."},{"id":"chrysostom.JHN.17.23.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 17:23","href":"/jhn/17/#v23-chrysostom","text":"c. xiv. 23","snippet":"( c. xiv. 23."},{"id":"henry.JHN.3.11.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 3:11","href":"/jhn/3/#v11-henry","text":"ch. xiv. 23","snippet":"Others of those that bore witness from heaven, the Father and the Holy Ghost; the Father was with him, the Spirit of the Lord was upon him; therefore he speaks in the plural number, as ch. xiv. 23: We will come unto him."},{"id":"bengel.JHN.14.24.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:24","href":"/jhn/14/#v24-bengel","text":"ver. 23","snippet":"… and therefore is not loved [of the Father and Son, ver. 21], nor seeth the ‘abiding’ of the Father and Son in him. ... and the word) This clause has reference not only to the former words of this verse, but also to ver. 23; nay, even more to the latter, as is evident from the singular number being used here, as in ver. 23."},{"id":"ryle.JHN.10.9.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 10:9","href":"/jhn/10/#v9-ryle","text":"John xiv. 23","snippet":"(See Acts i. 21, ix. 28 ; John xiv. 23; Rev. iii. 20."},{"id":"ryle.JHN.16.27.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 16:27","href":"/jhn/16/#v27-ryle","text":"John xiv. 23","snippet":"(See John xiv. 23."},{"id":"westcott.JHN.14.2.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:2","href":"/jhn/14/#v2-westcott","text":"v. 23","snippet":"The word ... occurs in N.T. only here and in v. 23."},{"id":"westcott.JHN.14.21.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:21","href":"/jhn/14/#v21-westcott","text":"v. 23","snippet":"The variation of construction (shall be loved by, I will love) in the second clause is to be noticed (see v. 23)."},{"id":"westcott.JHN.14.24.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:24","href":"/jhn/14/#v24-westcott","text":"v. 23","snippet":"This impossibility is indicated and traced to its final ground in the last clause, which corresponds in relation though not in form to the last clause of v. 23."},{"id":"westcott.JHN.14.25-27.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:25–27","href":"/jhn/14/#v25-westcott","text":"v. 23","snippet":"His temporary \"abiding with the disciples \" was but an image of the future abiding (v. 23)."},{"id":"westcott.JHN.17.13.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:13","href":"/jhn/17/#v13-westcott","text":"xiv. 23","snippet":"His prayer therefore was offered while He was still on the scene of human conflict, that the disciples, conscious of His intercession, might be able when alone to realise in themselves (comp. xiv. 23) that joy, characteristic of Him (comp. xv. 11, note), which they had hitherto found in His presence."}],"24":[{"id":"chrysostom.JHN.14.21.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 14:21","href":"/jhn/14/#v21-chrysostom","text":"Ver. 24","snippet":"( Ver. 24."},{"id":"bengel.JHN.12.49-50.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:49–50","href":"/jhn/12/#v49-bengel","text":"xiv. 24","snippet":"This is the reason why the word shall judge the unbeliever ; for it is the word of the Father: ch. xiv. 24, “The word which ye hear is not Mine, but the Father’s, which sent Me.” ..."},{"id":"bengel.JHN.14.23.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:23","href":"/jhn/14/#v23-bengel","text":"ver. 24","snippet":"The word is represented as one (Singular) in this verse, in reference to believers, who keep it whole : in ver. 24 (rods ... more words than one (Plural) are mentioned, in reference to unbelievers, who rend them in sunder : “ keepeth not My words."},{"id":"westcott.JHN.14.23.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:23","href":"/jhn/14/#v23-westcott","text":"v. 24","snippet":"my words] my word, the Gospel message in its total unity, and not as broken up into separate commands (v. 15), or separate parts (v. 24)."}],"25":[{"id":"bengel.JHN.14.23.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:23","href":"/jhn/14/#v23-bengel","text":"ver. 25","snippet":"It is therefore cut short at ver. 25."},{"id":"ryle.JHN.14.1.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 14:1","href":"/jhn/14/#v1-ryle","text":"v. 25, 26","snippet":"(f) The sixth encouragement is, that the Spirit will teach the disciples and supply their want of understanding when left alone (v. 25, 26)."},{"id":"westcott.JHN.14.23.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:23","href":"/jhn/14/#v23-westcott","text":"vv. 17, 25","snippet":"with him (vv. 17, 25)] and not here in him."},{"id":"westcott.JHN.15.17.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:17","href":"/jhn/15/#v17-westcott","text":"xiv. 25","snippet":"Comp. xiv. 25, xv. 11, xvi. 1, 25, 33."}],"26":[{"id":"chrysostom.JHN.2.22.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 2:22","href":"/jhn/2/#v22-chrysostom","text":"c. xiv. 26","snippet":"( c. xiv. 26."},{"id":"chrysostom.JHN.16.12-15.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 16:12–15","href":"/jhn/16/#v12-chrysostom","text":"c. xiv. 26","snippet":"For since He had told them, that “‘He shall teach you, and bring to your remembrance’ ( c. xiv. 26 ), and shall comfort you in your afflictions,” (which He Himself did not,) and that “it is expedient for you that I should depart” ( ver. 7 ), and that He should come, and, “‘now ye are not able to bear’ ( ver. 12 ), …"},{"id":"henry.JHN.2.22.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 2:22","href":"/jhn/2/#v22-henry","text":"ch. xiv. 26","snippet":"First, Because then the Spirit was poured out to bring things to their remembrance which Christ had said to them, and to make them both easy and ready to them, ch. xiv. 26."},{"id":"bengel.JHN.2.17.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 2:17","href":"/jhn/2/#v17-bengel","text":"xiv. 26","snippet":"Concerning the time of remembrance, also ch. xiv. 26, “ The Holy Ghost shall bring all things to your remembrance, whatsoever I have said unto you.” ..."},{"id":"bengel.JHN.4.25-26.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:25–26","href":"/jhn/4/#v25-bengel","text":"xiv. 26","snippet":"But afterwards, at the dictation of the Spirit, he wrote it out, ch. xiv. 26, “The Comforter, the Holy Ghost, shall teach you all things and bring all things to your remembrance, whatsoever I have said unto you.” ..."},{"id":"ryle.JHN.2.22.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 2:22","href":"/jhn/2/#v22-ryle","text":"John xiv. 26","snippet":"(John xiv. 26."},{"id":"ryle.JHN.7.39.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 7:39","href":"/jhn/7/#v39-ryle","text":"John xiv. 16, 17, 26","snippet":"It is clear as daylight, from our Lord's language about the Spirit, in John xiv. 16, 17, 26; xv. 26; xvi. 7—15, that believers were meant to receive a far more full and complete outpouring of the Holy Spirit after His ascension than they had received before."},{"id":"ryle.JHN.12.16.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 12:16","href":"/jhn/12/#v16-ryle","text":"John xiv. 26","snippet":"(John xiv. 26."},{"id":"ryle.JHN.14.1.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 14:1","href":"/jhn/14/#v1-ryle","text":"v. 25, 26","snippet":"(f) The sixth encouragement is, that the Spirit will teach the disciples and supply their want of understanding when left alone (v. 25, 26)."},{"id":"westcott.JHN.14.12.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:12","href":"/jhn/14/#v12-westcott","text":"vv. 21, 26","snippet":"shall he do also...] The emphatic pronoun fixes attention upon the person already characterized Comp. vi. 57, and vv. 21, 26 ; xii. 48, ix. 37; v. 39, i. 18, 33."},{"id":"westcott.JHN.14.16.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:16","href":"/jhn/14/#v16-westcott","text":"v. 26","snippet":"shall give] Not send simply (v. 26), but (as it were) assign to you as your own."},{"id":"westcott.JHN.16.14.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:14","href":"/jhn/16/#v14-westcott","text":"xiv. 26","snippet":"Comp. xiv. 26, xvii. 4."}],"27":[{"id":"chrysostom.JHN.20.19-20.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 20:19–20","href":"/jhn/20/#v19-chrysostom","text":"c. xiv. 27","snippet":"That is, “Be not troubled”; at the same time reminding them of the word which He spake to them before the Crucifixion, “My peace I leave unto you” ( c. xiv. 27 ); and again, “In me ye have peace, but” “in the world ye shall have tribulation."},{"id":"bengel.JHN.13.34.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:34","href":"/jhn/13/#v34-bengel","text":"xiv. 27","snippet":"See Appendix on this figure]. ... similar instance is that one, “ peace [I leave with you :” then with Epitasis], “ My peace,” ch. xiv. 27."},{"id":"bengel.JHN.14.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:1","href":"/jhn/14/#v1-bengel","text":"ver. 27","snippet":"This [comforting of the disciples] is repeated, and with additional emphasis, at ver. 27."},{"id":"bengel.JHN.14.18.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:18","href":"/jhn/14/#v18-bengel","text":"ver. 27","snippet":"Also He says, in the Present, I come, and presently after, Ye see, and, I live, in ver. 19: this is owing to the very vivid realising of the thing as present, which was about to be immediately after, and for certain: ver. 27, “ Peace I leave (Present) with you, My peace I give,” etc."},{"id":"bengel.JHN.20.19.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 20:19","href":"/jhn/20/#v19-bengel","text":"xiv. 27","snippet":"The choice and peculiar gifts of the true Passover were, Peace, the mission, the Holy Spirit, remission of sins.—When about to go away, He had left and had given peace to them, ch. xiv. 27, “ Peace I leave unto you; My peace I give unto you;” ch. xvi. 33, “That in Me ye might have peace."},{"id":"ryle.JHN.14.1.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 14:1","href":"/jhn/14/#v1-ryle","text":"v. 27","snippet":"(g) Finally, the seventh encouragement is, that the legacy of peace will be left to cheer them in their Master's absence (v. 27."},{"id":"westcott.JHN.14.28-31.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:28–31","href":"/jhn/14/#v28-westcott","text":"v. 27","snippet":"The last verse (v. 27) stands closely related to both of the sub-sections between which it stands."},{"id":"westcott.JHN.20.19.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:19","href":"/jhn/20/#v19-westcott","text":"xiv. 27","snippet":"Compare Gen. xliii. 23 and ch. xiv. 27, the last words spoken (and perhaps spoken in the same room) before the Lord \" went out\" to His Passion."}],"28":[{"id":"chrysostom.JHN.14.21.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 14:21","href":"/jhn/14/#v21-chrysostom","text":"ver. 28","snippet":"And because He wished all along to establish this, as He went on He summed up His discourse in this same point; “If ye loved Me,” He saith, “ye would have rejoiced, because—I go to My Father” ( ver. 28 ), but now ye are in this state through cowardice."},{"id":"chrysostom.JHN.17.11.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 17:11","href":"/jhn/17/#v11-chrysostom","text":"c. xiv. 28","snippet":"( c. xiv. 28."},{"id":"bengel.JHN.10.29-30.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:29–30","href":"/jhn/10/#v29-bengel","text":"xiv. 28","snippet":"gave) Understand, these sheep. ... greater than all) Greater than all their enemies; greater than the sheep: and (in another sense) greater than even Me; ch. xiv. 28, “My Father is greater than I.” ... to snatch) them, the sheep. ..."},{"id":"bengel.JHN.14.7-8.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:7–8","href":"/jhn/14/#v7-bengel","text":"ver. 28","snippet":"This ¢f does not altogether deny [that they knew Him], but it draws their souls to onward progress: ver. 28."},{"id":"westcott.JHN.14.3.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:3","href":"/jhn/14/#v3-westcott","text":"vv. 18, 28","snippet":"Comp. vv. 18, 28, (xvii. 11, 13), (xxi. 22 f.)."},{"id":"westcott.JHN.14.18.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:18","href":"/jhn/14/#v18-westcott","text":"vv. 3, 28","snippet":"Comp. vv. 3, 28, xxi. 22 f."},{"id":"westcott.JHN.16.28.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:28","href":"/jhn/16/#v28-westcott","text":"xiv. 12, 28","snippet":"Comp. xiv. 12, 28."}],"29":[{"id":"bengel.JHN.13.19.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:19","href":"/jhn/13/#v19-bengel","text":"xiv. 29","snippet":"before that it happens) ch xiv, 29, “ Now I have told you before it come to pass, that when it is come to pass, ye might believe.’ ... that) This has the same scope as ch. xiv. 29; xvi. 4, “These things have I told you, that when the time shall come, ye may remember that I told you of them.” ... ye may believe) This is a great criterion of truth, the correspondence of the event to the prophecy."}],"30":[{"id":"bengel.JHN.12.31.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:31","href":"/jhn/12/#v31-bengel","text":"xiv. 30","snippet":"… ii. 14, “ Himself likewise took part of the same (flesh), that through death He might destroy him that had the power of death, that is, the devil.”. ... the prince of this world) This appellation is referred to at ch. xiv. 30, xvi. 11, and occurs nowhere else."},{"id":"westcott.JHN.12.31.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:31","href":"/jhn/12/#v31-westcott","text":"xiv. 30","snippet":"the prince of this world] Comp. xiv. 30, xvi. 11 ; (Eph. ii. 2, vi. 12; 2 Cor. iv. 4)."}],"31":[{"id":"bengel.JHN.13.36.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:36","href":"/jhn/13/#v36-bengel","text":"xiv. 31","snippet":"… city, no doubt the series of the remaining parts of the narrative is not disarranged thereby : however, the rest of the discourse, on this supposition, will have to be separated from the short clause, Arise, etc., ch. xiv. 31.—Harm., p. 506, etc.] ... whither) ver. 33, “ Ye shall seek Me; as I said unto the Jews, Whither I go, ye cannot come ; so now I say to you."},{"id":"westcott.JHN.13.35.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:35","href":"/jhn/13/#v35-westcott","text":"xiv. 31","snippet":"all men] The spectacle of love was a witness to the world (comp. xiv. 31, xvii. 21), and so it was treated by the early apologists ; as, for example, in the famous passage of Tertullian: \"The heathen are wont to exclaim with wonder, See how these Christians love one another ! for they hate …"},{"id":"westcott.JHN.17.3.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:3","href":"/jhn/17/#v3-westcott","text":"xiv. 31","snippet":"Comp. v. 23, x. 38; 1 John v. 20; ch. xiv. 31 ..., xix. 4; I John iv. 7, 8 ...."}]}}