- The Beginning of Jesus' Ministry (1:19-51)
- Changing Water into Wine (2:1-11)
- Cleansing the Temple (2:12-25)
- Jesus Teaches Nicodemus (3:1-21)
- John the Baptist's Final Testimony about Jesus (3:22-36)
- Jesus and the Samaritans (4:1-42)
- Healing of the Official's Son (4:43-54)
- Jesus' Visit to Jerusalem at an Annual Feast (ch. 5)
- Feeding the 5,000 and Jesus' Claim to Be the Bread of Life (ch. 6)
- Jesus at the Feast of Tabernacles and Disputes over Who He Is (chs. 7-8)
- Healing of the Man Born Blind (ch. 9)
- Jesus is the Good Shepherd (10:1-21)
- Conflict at the Feast of Dedication over Jesus' Identity (10:22-42)
- The Raising of Lazarus (ch. 11)
- Statement of the Gospel's Purpose (20:30-31)
- Epilogue: Jesus' Recommissioning of the Disciples (ch. 21)
Copyright 2002 © Zondervan. All rights reserved. Used with permission.
John 13 NLT
1 Before the Passover celebration, Jesus
knew that his hour had come to leave this world and return to his Father. He
had loved his disciples during his ministry on earth, and now he loved them to
the very end.
2 It was time for supper, and the devil
had already prompted Judas, son of Simon Iscariot, to betray Jesus.
3 Jesus knew that the Father had given him
authority over everything and that he had come from God and would return to
God.
4 So he got up from the table, took off
his robe, wrapped a towel around his waist,
5and poured water into a basin. Then he began
to wash the disciples’ feet, drying them with the towel he had around
him.
6 When Jesus came to Simon Peter, Peter
said to him, “Lord, are you going to wash my feet?”
7 Jesus replied, “You don’t understand now
what I am doing, but someday you will.”
8“No,” Peter protested, “you will never ever
wash my feet!” Jesus replied, “Unless I wash you, you won’t belong to
me.”
9 Simon Peter exclaimed, “Then wash my
hands and head as well, Lord, not just my feet!”
10 Jesus replied, “A person who has bathed
all over does not need to wash, except for the feet, to be entirely clean. And
you disciples are clean, but not all of you.”
11 For Jesus knew who would betray him.
That is what he meant when he said, “Not all of you are clean.”
12 After washing their feet, he put on his
robe again and sat down and asked, “Do you understand what I was doing?
13You call me ‘Teacher’ and ‘Lord,’ and you are
right, because that’s what I am.
14 And since I, your Lord and Teacher, have
washed your feet, you ought to wash each other’s feet.
15 I have given you an example to follow.
Do as I have done to you.
16 I tell you the truth, slaves are not
greater than their master. Nor is the messenger more important than the one who
sends the message.
17 Now that you know these things, God will
bless you for doing them.
18 “I am not saying these things to all of
you; I know the ones I have chosen. But this fulfills the Scripture that says,
‘The one who eats my food has turned against me.’
19 I tell you this beforehand, so that when
it happens you will believe that I AM the Messiah.
20 I tell you the truth, anyone who
welcomes my messenger is welcoming me, and anyone who welcomes me is welcoming
the Father who sent me.”
21 Now Jesus was deeply troubled, and he
exclaimed, “I tell you the truth, one of you will betray me!”
22 The disciples looked at each other,
wondering whom he could mean.
23 The disciple Jesus loved was sitting
next to Jesus at the table.
24 Simon Peter motioned to him to ask,
“Who’s he talking about?”
25 So that disciple leaned over to Jesus
and asked, “Lord, who is it?”
26 Jesus responded, “It is the one to whom
I give the bread I dip in the bowl.” And when he had dipped it, he gave it to
Judas, son of Simon Iscariot.
27 When Judas had eaten the bread, Satan
entered into him. Then Jesus told him, “Hurry and do what you’re going to do.”
28 None of the others at the table knew
what Jesus meant.
29 Since Judas was their treasurer, some
thought Jesus was telling him to go and pay for the food or to give some money
to the poor.
30 So Judas left at once, going out into
the night.
31 As soon as Judas left the room, Jesus
said, “The time has come for the Son of Man to enter into his glory, and God
will be glorified because of him.
32 And since God receives glory because of
the Son, he will give his own glory to the Son, and he will do so at
once.
33 Dear children, I will be with you only a
little longer. And as I told the Jewish leaders, you will search for me, but
you can’t come where I am going.
34 So now I am giving you a new
commandment: Love each other. Just as I have loved you, you should love each
other.
35 Your love for one another will prove to
the world that you are my disciples.”
36 Simon Peter asked, “Lord, where are you
going?” And Jesus replied, “You can’t go with me now, but you will follow me
later.”
37 “But why can’t I come now, Lord?” he
asked. “I’m ready to die for you.”
38 Jesus answered, “Die for me? I tell you
the truth, Peter—before the rooster crows tomorrow morning, you will deny three
times that you even know me.
John 13 Bible
Commentary
Matthew Henry Bible
Commentary (complete)
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Complete Concise
Our Saviour having finished his public discourses, in which he "endured
the contradiction of sinners," now applies himself to a private
conversation with his friends, in which he designed the consolation of saints.
Henceforward we have an account of what passed between him and his disciples,
who were to be entrusted with the affairs of his household, when he was gone
into a far country; the necessary instructions and comforts he furnished them
with. His hour being at hand, he applies himself to set his house in order. In
this chapter I. He washes his disciples' feet (v. 1-17). II. He foretels who
should betray him (v. 18-30). III. He instructs them in the great doctrine of
his own death, and the great duty of brotherly love (v. 31-35). IV. He foretels
Peter's denying him (v. 36-38).
Verses 1-17
It has generally been taken for granted by commentators that Christ's washing
his disciples' feet, and the discourse that followed it, were the same night in
which he was betrayed, and at the same sitting wherein he ate the passover and
instituted the Lord's supper; but whether before the solemnity began, or after
it was all over, or between the eating of the passover and the institution of
the Lord's supper, they are not agreed. This evangelist, making it his business
to gather up those passages which the others had omitted, industriously omits
those which the others had recorded, which occasions some difficulty in putting
them together. If it was then, we suppose that Judas went out (v.
30) to get his men ready that were to apprehend the Lord Jesus in the garden.
But Dr. Lightfoot is clearly of opinion that this was done and said, even all
that is recorded to the end of ch. 14, not at the passover supper, for it is
here said (v. 1) to be before the feast of the passover, but
at the supper in Bethany, two days before the passover (of which we read Mt.
26:2-6), at which Mary the second time anointed Christ's head with the
remainder of her box of ointment. Or, it might be at some other supper the
night before the passover, not as that was in the house of Simon the leper, but
in his own lodgings, where he had none but his disciples about him, and could
be more free with them.
In these verses we have the story of Christ's washing his disciples' feet; it
was an action of a singular nature; no miracle, unless we call it a miracle of
humility. Mary had just anointed his head; now, lest his acceptance of this
should look like taking state, he presently balances it with this act of
abasement. But why would Christ do this? If the disciples' feet needed washing,
they could wash them themselves; a wise man will not do a thing that looks odd
and unusual, but for very good causes and considerations. We are sure that it
was not in a humour or a frolic that this was done; no, the transaction was
very solemn, and carried on with a great deal of seriousness; and four reasons
are here intimated why Christ did this:—1. That he might testify his love to
his disciples, v. 1, 2. 2. That he might give an instance of his own voluntary
humility and condescension, v. 3-5. 3. That he might signify to them spiritual
washing, which is referred to in his discourse with Peter, v. 6-11. 4. That he
might set them an example, v. 12-17. And the opening of these four reasons will
take in the exposition of the whole story.
I. Christ washed his disciples' feet that he might give a proof of that great
love wherewith he loved them; loved them to the end, v. 1, 2.
1. It is here laid down as an undoubted truth that our Lord Jesus, having
loved his own that were in the world, loved them to the end, v. 1.
(1.) This is true of the disciples that were his immediate followers, in
particular the twelve. These were his own in the world, his family, his school,
his bosom-friends. Children he had none to call his own, but he adopted them,
and took them as his own. He had those that were his own in the other world,
but he left them for a time, to look after his own in this world. These he
loved, he called them into fellowship with himself, conversed familiarly with
them, was always tender of them, and of their comfort and reputation. He
allowed them to be very free with him, and bore with their infirmities. He
loved them to the end, continued his love to them as long as he lived, and
after his resurrection; he never took away his loving kindness. Though there were
some persons of quality that espoused his cause, he did not lay aside his old
friends, to make room for new ones, but still stuck to his poor fishermen. They
were weak and defective in knowledge and grace, dull and forgetful; and yet,
though he reproved them often, he never ceased to love them and take care of
them.
(2.) It is true of all believers, for these twelve patriarchs were the
representatives of all the tribes of God's spiritual Israel. Note, [1.] Our
Lord Jesus has a people in the world that are his own,—his own, for they were
given him by the Father, he has purchased them, and paid dearly for them, and
he has set them apart for himself,—his own, for they have devoted themselves to
him as a peculiar people. His own; where his own were
spoken of that received him not, it is tous idious—his
own persons, as a man's wife and children are his own, to whom he
stands in a constant relation. [2.] Christ has a cordial love for his own that
are in the world. He did love them with a love of goodwill
when he gave himself for their redemption. He does love them
with a love of complacency when he admits them into communion with himself.
Though they are in this world, a world of darkness and
distance, of sin and corruption, yet he loves them. He was now going to his own
in heaven, the spirits of just men made perfect there; but he seems most
concerned for his own on earth, because they most needed his care: the sickly
child is most indulged. [3.] Those whom Christ loves he loves to the
end;he is constant in his love to his people; he rests in his love. He
loves with an everlasting love (Jer. 31:3), from everlasting in the counsels of
it to everlasting in the consequences of it. Nothing can separate a
believer from the love of Christ; he loves his own, eis
telos—unto perfection, for he will perfect what concerns them,
will bring them to that world where love is perfect.
2. Christ manifested his love to them by washing their feet, as that good woman
(Lu. 7:38) showed her love to Christ by washing his feet and wiping them. Thus
he would show that as his love to them was constant so it was condescending,—
that in prosecution of the designs of it he was willing to humble himself,—and
that the glories of his exalted state, which he was now entering upon, should
be no obstruction at all to the favour he bore to his chosen; and thus he would
confirm the promise he had made to all the saints that he would make
them sit down to meat, and would come forth and serve them (Lu.
12:37), would put honour upon them as great and surprising as for a lord to
serve his servants. The disciples had just now betrayed the weakness of their
love to him, in grudging the ointment that was poured upon his head (Mt. 26:8),
yet he presently gives this proof of his love to them. Our infirmities are foils
to Christ's kindnesses, and set them off.
3. He chose this time to do it, a little before his last passover, for two
reasons:—
(1.) Because now he knew that his hour was come, which he had
long expected, when he should depart out of this world to the Father. Observe
here, [1.] The change that was to pass over our Lord Jesus; he must depart. This
began at his death, but was completed at his ascension. As Christ himself, so
all believers, by virtue of their union with him, when they depart out of the world,
are absent from the body, go to the Father, are present with
the Lord. It is a departure out of the world, this unkind,
injurious world, this faithless, treacherous world—this world of labour, toil,
and temptation—this vale of tears; and it is a going to the Father, to
the vision of the Father of spirits, and the fruition of him as ours. [2.] The
time of this change: His hour was come. It is sometimes called
his enemies' hour (Lu. 22:53), the hour of their triumph; sometimes his hour,
the hour of his triumph, the hour he had had in his eye all along. The time of
his sufferings was fixed to an hour, and the continuance of them but for an
hour. [3.] His foresight of it: He knew that his hour was come; he
knew from the beginning that it would come, and when, but now he knew that
it was come. We know not when our hour will come, and
therefore what we have to do in habitual preparation for it ought never to be
undone; but, when we know by the harbingers that our hour is come, we must
vigorously apply ourselves to an actual preparation, as our Master did, 2 Pt.
3:14. Now it was in the immediate foresight of his departure that he washed
his disciples' feet; that, as his own head was anointed just now against
the day of his burial, so their feet might be washed against the day
of their consecration by the descent of the Holy Ghost fifty days after, as the
priests were washed, Lev. 8:6. When we see our day approaching, we should do
what good we can to those we leave behind.
(2.) Because the devil had now put it into the heart of Judas to betray
him, v. 2. These words in a parenthesis may be considered, [1.] As
tracing Judas's treason to its origin; it was a sin of such a nature that it
evidently bore the devil's image and superscription. What way of access the devil
has to men's hearts, and by what methods he darts in his suggestions, and
mingles them undiscerned with those thoughts which are the natives of the
heart, we cannot tell. But there are some sins in their own nature so
exceedingly sinful, and to which there is so little temptation from the world
and the flesh, that it is plain Satan lays the egg of them in a heart disposed
to be the nest to hatch them in. For Judas to betray such a master, to betray
him so cheaply and upon no provocation, was such downright enmity to God as
could not be forged but by Satan himself, who thereby thought to ruin the
Redeemer's kingdom, but did in fact ruin his own. [2.] As intimating a reason
why Christ now washed his disciples' feet. First, Judas being
now resolved to betray him, the time of his departure could not be far off; if
this matter be determined, it is easy to infer with St. Paul, I am now
ready to be offered. Note, The more malicious we perceive our enemies
to be against us, the more industrious we should be to prepare for the worst
that may come. Secondly, Judas being now got into the snare,
and the devil aiming at Peter and the rest of them (Lu. 22:31), Christ would
fortify his own against him. If the wolf has seized one of the flock, it is
time for the shepherd to look well to the rest. Antidotes must be stirring,
when the infection is begun. Dr. Lightfoot observes that the disciples had
learned of Judas to murmur at the anointing of Christ; compare ch. 12:4, etc.
with Mt. 26:8. Now, lest those that had learned that of him should learn worse,
he fortifies them by a lesson of humility against his most dangerous
assaults. Thirdly, Judas, who was now plotting to betray him,
was one of the twelve. Now Christ would hereby show that he
did not design to cast them all off for the faults of one. Though one of their
college had a devil, and was a traitor, yet they should fare never the worse
for that. Christ loves his church though there are hypocrites in it, and had
still a kindness for his disciples though there was a Judas among them and he
knew it.
II. Christ washed his disciples' feet that he might give an instance of his own
wonderful humility, and show how lowly and condescending he was, and let all
the world know how low he could stoop in love to his own. This is intimated, v.
3-5. Jesus knowing, and now actually considering, and perhaps
discoursing of, his honours as Mediator, and telling his friends that the
Father had given all things into his hand, rises from supper, and, to
the great surprise of the company, who wondered what he was going to do, washed
his disciples' feet.
1. Here is the rightful advancement of the Lord Jesus. Glorious things are here
said of Christ as Mediator.
(1.) The Father had given all things into his hands; had given
him a propriety in all, and a power over all, as possessor of heaven and earth,
in pursuance of the great designs of his undertaking; see Mt. 11:27. The
accommodation and arbitration of all matters in variance between God and man
were committed into his hands as the great umpire and referee; and the
administration of the kingdom of God among men, in all the branches of it, was
committed to him; so that all acts, both of government and judgment, were to
pass through his hands; he is heir of all things.
(2.) He came from God. This implies that he was in the
beginning with God, and had a being and glory, not only before he was born into
this world, but before the world itself was born; and that when he came into
the world he came as God's ambassador, with a commission from him. He came from
God as the son of God, and the sent of God. The Old-Testament prophets were
raised up and employed for God, but Christ came directly from him.
(3.) He went to God, to be glorified with him with the same
glory which he had with God from eternity. That which comes from God shall go
to God; those that are born from heaven are bound for heaven. As Christ came
from God to be an agent for him on earth, so he went to God to be an agent for
us in heaven; and it is a comfort to us to think how welcome he was there: he
was brought near to the Ancient of days, Dan. 7:13. And it was
said to him, Sit thou at my right hand,Ps. 110:1.
(4.) He knew all this; was not like a prince in the cradle,
that knows nothing of the honour he is born to, or like Moses, who wist
not that his face shone; no, he had a full view of all the honours of
his exalted state, and yet stooped thus low. But how does this come in here?
[1.] As an inducement to him now quickly to leave what lessons and legacies he
had to leave to his disciples, because his hour was now come when he must take
his leave of them, and be exalted above that familiar converse which he now had
with them, v. 1. [2.] It may come in as that which supported him under his
sufferings, and carried him cheerfully through this sharp encounter. Judas was
now betraying him, and he knew it, and knew what would be the consequence of
it; yet, knowing also that he came from God and went to God, he
did not draw back, but went on cheerfully. [3.] It seems to come in as a foil
to his condescension, to make it the more admirable. The reasons of divine
grace are sometimes represented in scripture as strange and surprising (as Isa.
57:17, 18; Hos. 2:13, 14); so here, that is given as an inducement to Christ to
stoop which should rather have been a reason for his taking state; for God's
thoughts are not as ours. Compare with this those passages which preface the
most signal instances of condescending grace with the displays of divine glory,
as Ps. 68:4, 5; Isa. 57:15; 66:1, 2.
2. Here is the voluntary abasement of our Lord Jesus notwithstanding
this. Jesus knowing his own glory as God, and his own
authority and power as Mediator, one would think it should follow, He
rises from supper, lays aside his ordinary garments, calls for robes,
bids them keep their distance, and do him homage; but no, quite the contrary,
when he considered this he gave the greatest instance of humility. Note, A
well-grounded assurance of heaven and happiness, instead of puffing a man up
with pride, will make and keep him very humble. Those that would be found
conformable to Christ, and partakers of his Spirit, must study to keep their
minds low in the midst of the greatest advancements. Now that which Christ
humbled himself to was to wash his disciples' feet.
(1.) The action itself was mean and servile, and that which servants of the
lowest rank were employed in. Let thine handmaid (saith
Abigail) be a servant to wash the feet of the servants of my lord; let
me be in the meanest employment, 1 Sa. 25:41. If he had washed their hands or
faces, it had been great condescension (Elisha poured water on the hands of
Elijah, 2 Ki. 3:11); but for Christ to stoop to such a piece of drudgery as
this may well excite our admiration. Thus he would teach us to think nothing below
us wherein we may be serviceable to God's glory and the good of our brethren.
(2.) The condescension was so much the greater that he did this for his own
disciples, who in themselves were of a low and despicable condition, not
curious about their bodies; their feet, it is likely, were seldom washed, and
therefore very dirty. In relation to him, they were his scholars, his servants,
and such as should have washed his feet, whose dependence was upon him, and
their expectations from him. Many of great spirits otherwise will do a mean
thing to curry favour with their superiors; they rise by stooping, and climb by
cringing; but for Christ to do this to his disciples could be
no act of policy nor complaisance, but pure humility.
(3.) He rose from supper to do it. Though we translate it (v.
2) supper being ended, it might be better read, there
being a supper made, or he being at supper, for he
sat down again (v. 12), and we find him dipping a sop (v. 26), so that he did
it in the midst of his meal, and thereby taught us, [1.] Not to reckon it a
disturbance, nor any just cause of uneasiness, to be called from our meal to do
God or our brother any real service, esteeming the discharge of our duty more
than our necessary food, ch. 4:34. Christ would not leave his preaching
to oblige his nearest relations (Mk. 3:33), but would leave his supper to show
his love to his disciples. [2.] Not to be over nice about our meat. It would
have turned many a squeamish stomach to wash dirty feet at supper-time; but
Christ did it, not that we might learn to be rude and slovenly (cleanliness and
godliness will do well together), but to teach us not to be curious, not to
indulge, but mortify, the delicacy of the appetite, giving good manners their
due place, and no more.
(4.) He put himself into the garb of a servant, to do it: he laid aside his
loose and upper garments, that he might apply himself to this
service the more expeditely. We must address ourselves to duty as those that
are resolved not to take state, but to take pains; we must divest ourselves of
every thing that would either feed our pride or hang in our way and hinder us
in what we have to do, must gird up the loins of our mind, as
those that in earnest buckle to business.
(5.) He did it with all the humble ceremony that could be, went through all the
parts of the service distinctly, and passed by none of them; he did it as if he
had been used thus to serve; did it himself alone, and had none to minister to
him in it. He girded himself with the towel, as servants throw
a napkin on their arm, or put an apron before them; he poured water
into the basin out of the water-pots that stood by (ch. 2:6), and
then washed their feet; and, to complete the service, wiped
them. Some think that he did not wash the feet of them all, but only
four or five of them, that being thought sufficient to answer the end; but I
see nothing to countenance this conjecture, for in other places where he did
make a difference it is taken notice of; and his washing the feet of them all, without
exception, teaches us a catholic and extensive charity to all Christ's
disciples, even the least.
(6.) Nothing appears to the contrary but that he washed the feet of Judas among
the rest, for he was present, v. 26. It is the character of a widow
indeed that she had washed the saints' feet (1 Tim. 5:10), and there
is some comfort in this; but the blessed Jesus here washed the feet of a
sinner, the worst of sinners, the worst to him, who was at this time contriving
to betray him.
Many interpreters consider Christ's washing his disciples' feet as a
representation of his whole undertaking. He knew that he was
equal with God, and all things were his; and yet he rose from his table in
glory, laid aside his robes of light, girded himself with our nature, took upon
him the form of a servant, came not to be ministered to, but to
minister, poured out his blood, poured out his soul unto death, and
thereby prepared a laver to wash us from our sins, Rev. 1:5.
III. Christ washed his disciples' feet that he might signify to them spiritual
washing, and the cleansing of the soul from the pollutions of sin. This is
plainly intimated in his discourse with Peter upon it, v. 6-11, in which we may
observe,
1. The surprise Peter was in when he saw his Master go about this mean service
(v. 6): Then cometh he to Simon Peter,with his towel and basin, and
bids him put out his feet to be washed. Chrysostom conjectures that he first
washed the feet of Judas, who readily admitted the honour, and was pleased to
see his Master so disparage himself. It is most probable that when he went
about this service (which is all that is meant by his beginning to
wash, v. 5) he took Peter first, and that the rest would not have suffered it,
if they had not first heard it explained in what passed between Christ and
Peter. Whether Christ came first to Peter or no, when he did come to him, Peter
was startled at the proposal: Lord(saith he) dost thou wash
my feet? Here is an emphasis to be laid upon the persons, thou and me; and
the placing of the words is observable, sy mou—what, thou mine?
Tu mihi lavas pedes? Quid est tu? Quid est mihi? Cogitanda sunt potius quam
dicenda—Dost thou wash my feet? What is it thou? What to me? These things are
rather to be contemplated than uttered.—Aug. in loc. What thou, our
Lord and Master, whom we know and believe to be the Son of God, and Saviour and
ruler of the world, do this for me, a worthless worm of the
earth, a sinful man, O Lord? Shall those hands wash my feet
which with a touch have cleansed lepers, given sight to the blind, and raised
the dead? So Theophylact, and from him Dr. Taylor. Very willingly would Peter
have taken the basin and towel, and washed his Master's feet, and been proud of
the honour, Lu. 17:7, 8. "This had been natural and regular; for my
Master to wash my feet is such a solecism as never was; such a paradox
as I cannot understand. Is this the manner of men?" 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. 14:22. Who am I, Lord God? And what is my father's
house?
2. The immediate satisfaction Christ gave to this question of surprise. This
was at least sufficient to silence his objections (v. 7): What I do,
thou knowest not now, but thou shalt know hereafter. Here are two
reasons why Peter must submit to what Christ was doing:—
(1.) Because he was at present in the dark concerning it, and ought not to
oppose what he did not understand, but acquiesce in the will and wisdom of one
who could give a good reason for all he said and did. Christ would teach Peter
an implicit obedience: "What I do thou knowest not now, and
therefore art no competent judge of it, but must believe it is well done
because I do it." Note, Consciousness to ourselves of the darkness we
labour under, and our inability to judge of what God does, should make us
sparing and modest in our censures of his proceedings; see Heb. 11:8.
(2.) Because there was something considerable in it, of which he should
hereafter know the meaning: "Thou shalt know hereafter what
need thou hast of being washed, when thou shalt be guilty of the heinous sin of
denying me;" so some. "Thou shalt know, when, in the discharge of the
office of an apostle, thou wilt be employed in washing off from those under thy
charge the sins and defilements of their earthly affections;" so Dr.
Hammond. Note, [1.] Our Lord Jesus does many things the meaning of which even
his own disciples do not for the present know, but they shall know
afterwards.What he did when he became man for us and what he did when he
became a worm and no man for us, what he did when he lived our life and what he
did when he laid it down, could not be understood till afterwards, and then it
appeared that it behoved him, Heb. 2:17. Subsequent
providences explain preceding ones; and we see afterwards what was the kind
tendency of events that seemed most cross; and the way which we thought
was about proved the right way. [2.] Christ's
washing his disciples' feet had a significancy in it, which they themselves did
not understand till afterwards, when Christ explained it to be a specimen of
the laver of regeneration, and till the Spirit was poured out upon them from on
high. We must let Christ take his own way, both in ordinances and providences,
and we shall find in the issue it was the best way.
3. Peter's peremptory refusal, notwithstanding this, to let Christ wash his
feet (v. 8): Thou shalt by no means wash my feet; no, never. So
it is in the original. It is the language of a fixed resolution. Now, (1.) Here
was a show of humility and modesty. Peter herein seemed to have, and no doubt
he really had, a great respect for his Master, as he had, Lu. 5:8. Thus many
are beguiled of their reward in a voluntary humility (Col.
2:18, 23), such a self-denial as Christ neither appoints nor accepts; for, (2.)
Under this show of humility there was a real contradiction to the will of the
Lord Jesus: "I will wash thy feet," saith Christ;
"But thou never shalt," saith Peter, "it is not a fitting
thing;" so making himself wiser than Christ. It is not humility, but
infidelity, to put away the offers of the gospel, as if too rich to be made to
us or too good news to be true.
4. Christ's insisting upon his offer, and a good reason given to Peter why he
should accept it: If I wash thee not, thou hast no part with me. This
may be taken, (1.) As a severe caution against disobedience: "If I
wash thee not, if thou continue refractory, and wilt not comply with
thy Master's will in so small a matter, thou shalt not be owned as one of my
disciples, but be justly discarded and cashiered for not observing
orders." Thus several of the ancients understand it; if Peter will make
himself wiser than his Master, and dispute the commands he ought to obey, he
does in effect renounce his allegiance, and say, as they did, What
portion have we in David, in the Son of David? And so shall his doom
be, he shall have no part in him. Let him use no more manners than will do him
good, for to obey is better than sacrifice, 1 Sa. 15:22. Or, (2.)
As a declaration of the necessity of spiritual washing; and so I think it is to
be understood: "If I wash not thy soul from the pollution
of sin, thou hast no part with me, no interest in me, no
communion with me, no benefit by me." Note, All those, and those only,
that are spiritually washed by Christ, have a part in Christ. [1.] To have a
part in Christ, or with Christ, has all the happiness of a Christian bound up
in it, to be partakers of Christ (Heb. 3:14), to share in
those inestimable privileges which result from a union with him and relation to
him. It is that good part the having of which is the one
thing needful. [2.] It is necessary to our having a part in Christ
that he wash us. All those whom Christ owns and saves he justifies and
sanctifies, and both are included in his washing them. We cannot partake of his
glory if we partake not of his merit and righteousness, and of his Spirit and
grace.
5. Peter's more than submission, his earnest request, to be washed by Christ,
v. 9. If this be the meaning of it, Lord, wash not my feet only, but
also my hands and my head. How soon is Peter's mind changed! When the
mistake of his understanding was rectified, the corrupt resolution of his will
was soon altered. Let us therefore not be peremptory in any resolve (except in
our resolve to follow Christ), because we may soon see cause to retract it, but
cautious in taking up a purpose we will be tenacious of. Observe,
(1.) How ready Peter is to recede from what he had said: "Lord, what a
fool was I to speak such a hasty word!" Now that the washing of him
appeared to be an act of Christ's authority and grace he admits it; but
disliked when it seemed only an act of humiliation. Note, [1.] Good men, when
they see their error, will not be loth to recant it. [2.] Sooner or later,
Christ will bring all to be of his mind.
(2.) How importunate he is for the purifying grace of the Lord Jesus, and the
universal influence of it, even upon his hands and head. Note, A divorce from
Christ, and an exclusion from having a part in him, is the most formidable evil
in the eyes of all that are enlightened, for the fear of which they will be
persuaded to any thing. And for fear of this we should be earnest with God in
prayer, that he will wash us, will justify and sanctify us. "Lord, that I
may not be cut off from thee, make me fit for thee, by the washing of
regeneration. Lord, wash not my feet only from the gross
pollutions that cleave to them, but also my hands and my head from
the spots which they have contracted, and the undiscerned filth which proceeds
by perspiration from the body itself." Note, Those who truly desire to be
sanctified desire to be sanctified throughout, and to have the whole man, with
all its parts and powers, purified, 1 Th. 5:23.
6. Christ's further explication of this sign, as it represented spiritual
washing.
(1.) With reference to his disciples that were faithful to him (v. 10): He
that is washed all over in the bath (as was frequently practised in
those countries), when he returns to his house, needeth not save to
wash his feet, his hands and head having been washed, and he having
only dirtied his feet in walking home. Peter had gone from one extreme to the
other. At first he would not let Christ wash his feet; and now he overlooks
what Christ had done for him in his baptism, and what was signified thereby,
and cries out to have his hands and head washed. Now Christ directs him into
the meaning; he must have his feet washed, but not his hands and head. [1.] See
here what is the comfort and privilege of such as are in a justified state;
they are washed by Christ, and are clean every whit, that is,
they are graciously accepted of God, as if they were so; and, though they
offend, yet they need not, upon their repentance, be again put into a justified
state, for then should they often be baptized. The evidence of a justified
state may be clouded, and the comfort of it suspended, when yet the charter of
it is not vacated or taken away. Though we have occasion to repent daily, God's
gifts and callings are without repentance. The heart may be swept and
garnished, and yet still remain the devil's palace; but, if it be washed, it
belongs to Christ, and he will not lose it. [2.] See what ought to be the daily
care of those who through grace are in a justified state, and that is to wash
their feet; to cleanse themselves from the guilt they contract daily through
infirmity and inadvertence, by the renewed exercise of repentance, with a
believing application of the virtue of Christ's blood. We must also wash our
feet by constant watchfulness against every thing that is defiling, for we must
cleanse our way, and cleanse our feet by taking heed thereto, Ps.
119:9. The priests, when they were consecrated, were washed with water; and,
though they did not need afterwards to be so washed all over, yet, whenever
they went in to minister, they must wash their feet and hands at the laver, on
pain of death, Ex. 30:19, 20. The provision made for our cleansing should not
make us presumptuous, but the more cautious. I have washed my feet, how
shall I defile them?From yesterday's pardon, we should fetch an argument
against this day's temptation.
(2.) With reflection upon Judas: And you are clean, but not all, v.
10, 11. He pronounces his disciples clean, clean through the word he
had spoken to them, ch. 15:3. He washed them himself, and then
said, You are clean; but he excepts Judas: not all; they
were all baptized, even Judas, yet not all clean; many have the sign that have
not the thing signified. Note, [1.] Even among those who are called disciples
of Christ, and profess relation to him, there are some who are not clean, Prov.
30:12. [2.] The Lord knows those that are his, and those that are not, 2 Tim.
2:19. The eye of Christ can separate between the precious and the vile, the clean
and the unclean. [3.] When those that have called themselves disciples
afterwards prove traitors, their apostasy at last is a certain evidence of
their hypocrisy all along. [4.] Christ sees it necessary to let his disciples
know that they are not all clean; that we may all be jealous over
ourselves (Is it I? Lord, is it I that am among the clean, yet
not clean?) and that, when hypocrites are discovered, it may be no surprise nor
stumbling to us.
IV. Christ washed his disciples' feet to set before us an example. This
explication he gave of what he had done, when he had done it, v. 12-17.
Observe,
1. With what solemnity he gave an account of the meaning of what he had done
(v. 12): After he had washed their feet,he said, Know you
what I have done?
(1.) He adjourned the explication till he had finished the transaction, [1.] To
try their submission and implicit obedience. What he did they should not know
till afterwards, that they might learn to acquiesce in his will when they could
not give a reason for it. [2.] Because it was proper to finish the riddle
before he unriddled it. Thus, as to his whole undertaking, when his sufferings
were finished, when he had resumed the garments of his exalted state and was
ready to sit down again, then he opened the understandings of his
disciples, and poured out his Spirit, Lu. 24:45, 46.
(2.) Before he explained it, he asked them if they could construe it: Know
you what I have done to you? He put this question to them, not only to
make them sensible of their ignorance, and the need they had to be instructed
(as Zec. 4:5, 13, Knowest thou not what these be? and I said, No, my
Lord), but to raise their desires and expectations of instruction:
"I would have you know, and, if you will give attention,
I will tell you." Note, It is the will of Christ that sacramental signs
should be explained, and that his people should be acquainted with the meaning
of them; otherwise, though ever so significant, to those who know not the thing
signified they are insignificant. Hence they are directed to ask, What
mean you by this service? Ex. 12:26.
2. Upon what he grounds that which he had to say (v. 13): "You
call me Master and Lord, you give me those titles, in speaking of me,
in speaking to me, and you say well, for so I am; you
are in the relation of scholars to me, and I do the part of a master to
you." Note, (1.) Jesus Christ is our Master and Lord; he that is our
Redeemer and Saviour is, in order to that, our Lord and Master. He is our
Master, didaskalos—our teacher and instructor in all necessary
truths and rules, as a prophet revealing to us the will of God. He is our
Lord, kyrios—our ruler and owner, that has authority over us and
propriety in us. (2.) It becomes the disciples of Christ to call him Master and
Lord, not in compliment, but in reality; not by constraint, but with delight.
Devout Mr. Herbert, when he mentioned the name of Christ, used to add, my
Master; and thus expresses himself concerning it in one of his poems:
How sweetly doth my Master sound, my
Master!
As ambergris leaves a rich scent unto the taster,
So do these words a sweet content,
an oriental fragrancy, my Master.
(3.) Our calling Christ Master and Lord is an obligation upon us to receive and
observe the instruction he gives us. Christ would thus pre-engage their
obedience to a command that was displeasing to flesh and blood. If Christ be
our Master and Lord, be so by our own consent, and we have often called him so,
we are bound in honour and honesty to be observant of him.
3. The lesson which he hereby taught: You also ought to wash one
another's feet, v. 14.
(1.) Some have understood this literally, and have thought these words amount
to the institution of a standing ordinance in the church; that Christians
should, in a solemn religious manner, wash one another's feet, in
token of their condescending love to one another. St. Ambrose took it so, and
practised it in the church of Milan. St. Austin saith that those Christians who
did not do it with their hands, yet (he hoped) did it with their hearts in
humility; but he saith, It is much better to do it with the hands also, when
there is occasion, as 1 Tim. 5:10. What Christ has done Christians should not
disdain to do. Calvin saith that the pope, in the annual observance of this
ceremony on Thursday in the passion week, is rather Christ's ape than his
follower, for the duty enjoined, in conformity to Christ, was mutual:
Wash one another's feet. And Jansenius saith, It is done, Frigidè
et dissimiliter—Frigidly, and unlike the primitive model.
(2.) But doubtless it is to be understood figuratively; it is an instructive
sign, but not sacramental, as the eucharist. This was a parable to the eye; and
three things our Master hereby designed to teach us:—[1.] A humble
condescension. We must learn of our Master to be lowly in heart (Mt.
11:29), and walk with all lowliness; we must think meanly of ourselves and
respectfully of our brethren, and deem nothing below us but sin; we must say of
that which seems mean, but has a tendency to the glory of God and our
brethren's good, as David (2 Sa. 6:22), If this be to be vile, I will
be yet more vile.Christ had often taught his disciples humility, and they
had forgotten the lesson; but now he teaches them in such a way as surely they
could never forget. [2.] A condescension to be serviceable. To wash one
another's feet is to stoop to the meanest offices of love, for the real good
and benefit one of another, as blessed Paul, who, though free from all, made
himself servant of all; and the blessed Jesus, who came
not to be ministered unto, but to minister. We must not grudge to take
care and pains, and to spend time, and to diminish ourselves for the good of
those to whom we are not under any particular obligations, even of our
inferiors, and such as are not in a capacity of making us any requital. Washing
the feet after travelling contributes both to the decency of the person and to
his ease, so that to wash one another's feet is to consult both the credit and
the comfort one of another, to do what we can both to advance our brethren's
reputation and to make their minds easy. See 1 Co. 10:24; Heb. 6:10. The duty
is mutual; we must both accept help from our brethren and
afford help to our brethren. [3.] A serviceableness to the sanctification one
of another: You ought to wash one another's feet, from the
pollutions of sin. Austin takes it in this sense, and many others. We cannot
satisfy for one another's sins, this is peculiar to Christ, but we may help to
purify one another from sin. We must in the first place wash ourselves; this
charity must begin at home (Mt. 7:5), but it must not end there; we must sorrow
for the failings and follies of our brethren, much more for their gross
pollutions (1 Co. 5:2), must wash our brethren's polluted feet in tears. We
must faithfully reprove them, and do what we can to bring them to repentance
(Gal. 6:1), and we must admonish them, to prevent their falling into the mire;
this is washing their feet.
4. Here is the ratifying and enforcing of this command from the example of what
Christ had now done: If I your Lord and Master have done it to
you, you ought to do it to one another. He shows the cogency
of this argument in two things:—
(1.) I am your Master, and you are my disciples, and therefore
you ought to learn of me (v. 15); for in this, as in other
things, I have given you an example, that you should
do to others as I have done to you. Observe, [1.]
What a good teacher Christ is. He teaches by example as well as doctrine, and
for this end came into this world, and dwelt among us, that he might set us a
copy of all those graces and duties which his holy religion teaches; and it is
a copy without one false stroke. Hereby he made his own laws more intelligible
and honourable. Christ is a commander like Gideon, who said to his soldiers, Look
on me, and do likewise (Jdg. 7:17); like Abimelech, who said, What
you have seen me do, make haste and do as I have done (Jdg. 9:48); and
like Caesar, who called his soldiers, not milites—soldiers, but, commilitones—fellow-soldiers, and
whose usual word was, not Ite illue, but Venite huc; not Go, but Come. [2.]
What good scholars we must be. We must do as he hath done; for
therefore he gave us a copy, that we should write after it, that we might be as
he was in this world (1 Jn. 4:17), and walk as he walked, 1
Jn. 2:6. Christ's example herein is to be followed by ministers in particular,
in whom the graces of humility and holy love should especially appear, and by
the exercise thereof they effectually serve the interests of their Master and
the ends of their ministry. When Christ sent his apostles abroad as his agents,
it was with this charge, that they should not take state upon them, nor carry
things with a high hand, but become all things to all men, 1
Co. 9:22. What I have done to your dirty feet that do you to the polluted souls
of sinners; wash them. Some who suppose this to have been done
at the passover supper think it intimates a rule in admitting communicants to
the Lord's-supper, to see that they be first washed and cleansed by reformation
and a blameless conversation, and then take them in to compass God's
altar. But all Christians likewise are here taught to condescend to
each other in love, and to do it as Christ did it, unasked, unpaid; we must not
be mercenary in the services of love, nor do them with reluctancy.
(2.) I am your Master, and you are my disciples, and therefore
you cannot think it below you to do that, how mean soever it may seem, which
you have seen me do, for (v. 16) the servant is not greater than his
Lord, neither he that is sent,though sent with all the pomp and power of an
ambassador, greater than he that sent him. Christ had urged
this (Mt. 10:24, 25) as a reason why they should not think it strange if they
suffered as he did; here he urges it as a reason why they should not think it
much to humble themselves as he did. What he did not think a disparagement to
him, they must not think a disparagement to them. Perhaps the disciples were
inwardly disgusted at this precept of washing one another's feet, as inconsistent
with the dignity they expected shortly to be preferred to. To obviate such
thoughts, Christ reminds them of their place as his servants; they were not
better men than their Master, and what was consistent with his dignity was much
more consistent with theirs. If he was humble and condescending, it ill became
them to be proud and assuming. Note, [1.] We must take good heed to ourselves,
lest Christ's gracious condescensions to us, and advancements of us, through
the corruption of nature occasion us to entertain high thoughts of ourselves or
low thoughts of him. We need to be put in mind of this, that we are not greater
than our Lord. [2.] Whatever our Master was pleased to condescend to
in favour to us, we should much more condescend to in conformity to him.
Christ, by humbling himself, has dignified humility, and put an honour upon it,
and obliged his followers to think nothing below them but sin. We commonly say
to those who disdain to do such or such a thing, As good as you have done it,
and been never the worse thought of; and true indeed it is, if our Master has
done it. When we see our Master serving, we cannot but see how ill it becomes
us to be domineering.
5. Our Saviour closes this part of his discourse with an intimation of the
necessity of their obedience to these instructions: If you know these
things: or, seeing you know them, happy are you if you do
them. Most people think, Happy are those that rise and rule. Washing
one another's feet will never get estates and preferments; but Christ saith, notwithstanding
this, Happy are those that stoop and obey, If you know these things. This
may be understood either as intimating a doubt whether thy knew them or no; so
strong was their conceit of a temporal kingdom that it was a question whether
they could entertain the notion of a duty so contrary to that conceit. Or, as
taking it for granted that they did know these things; since they had such
excellent precepts given them, recommended by such an excellent pattern, it
will be necessary to the completing of their happiness that they practise
accordingly. (1.) This is applicable to the commands of Christ in general.
Note, Though it is a great advantage to know our duty, yet we shall come short
of happiness if we do not do our duty. Knowing is in order to doing; that
knowledge therefore is vain and fruitless which is not reduced to practice;
nay, it will aggravate the sin and ruin, Lu. 12:47, 48; James 4:17. It is
knowing and doing that will demonstrate us of Christ's kingdom, and
wise builders. See Ps. 103:17, 18. (2.) It is to be applied especially to this
command of humility and serviceableness. Nothing is better known, nor more
readily acknowledged, than this, that we should be humble; and therefore,
though many will own themselves to be passionate and intemperate, few will own
themselves to be proud, for it is as inexcusable a sin, and as hateful, as any
other; and yet how little is to be seen of true humility, and that mutual
subjection and condescension upon which the law of Christ so much insists! Most
know these things so well as to expect that others should do accordingly to
them, yield to them, and serve them, but not so well as to do so themselves.
Verses 18-30
We have here the discovery of Judas's plot to betray his Master. Christ knew it
from the beginning; but now first he discovered it to his disciples, who did
not expect Christ should be betrayed, though he had often told them so, much
less did they suspect that one of them should do it. Now here,
I. Christ gives them a general intimation of it (v. 18): I speak not of
you all, I cannot expect you will all do these things, for I
know whom I have chosen, and whom I have passed by; but the scripture
will be fulfilled (Ps. 41:9), He that eateth bread with me hath lifted
up his heel against me. He does not yet speak out, either of the crime
or the criminal, but raises their expectations of a further discovery.
1. He intimates to them that they were not all right. He had said (v.
10), You are clean, but not all. So here, I speak not
of you all. Note, What is said of the excellencies of Christ's
disciples cannot be said of all that are called so. The word of Christ is a
distinguishing word, which separates between cattle and cattle, and
will distinguish thousands into hell who flattered themselves with hopes that
they were going to heaven. I speak not of you all; you my
disciples and followers. Note, There is a mixture of bad with good in the best
societies, a Judas among the apostles; it will be so till we come to the
blessed society into which shall enter nothing unclean or disguised.
2. That he himself knew who were right, and who were not: I know whom I
have chosen, who the few are that are chosen among the many that are
called with the common call. Note, (1.) Those that are chosen, Christ himself had
the choosing of them; he nominated the persons he undertook for. (2.) Those
that are chosen are known to Christ, for he never forgets any whom he has once
had in his thoughts of love, 2 Tim. 2:19.
3. That in the treachery of him that proved false to him the scripture was
fulfilled, which takes off very much both the surprise and offence of the
thing. Christ took one into his family whom he foresaw to be a traitor, and did
not by effectual grace prevent his being so, that the scripture might
be fulfilled. Let it not therefore be a stumbling-block to any; for,
though it do not at all lessen Judas's offence, it may lessen our offence at
it. The scripture referred to is David's complaint of the treachery of some of
his enemies; the Jewish expositors, and ours from them generally understand it
of Ahithophel: Grotius thinks it intimates that the death of Judas would be
like that of Ahithophel. But because that psalm speaks of David's sickness, of
which we read nothing at the time of Ahithophel's deserting him, it may better
be understood of some other friend of his, that proved false to him. This our
Saviour applies to Judas. (1.) Judas, as an apostle, was admitted to the
highest privilege: he did eat bread with Christ. He was
familiar with him, and favoured by him, was one of his family, one of those
with whom he was intimately conversant. David saith of his treacherous friend,
He did eat of my bread; but Christ, being poor, had no bread
he could properly call his own. He saith, He did eat bread with me; such
as he had by the kindness of his friends, that ministered to him, his disciples
had their share of, Judas among the rest. Wherever he went, Judas was welcome
with him, did not dine among servants, but sat at table with his Master, ate of
the same dish, drank of the same cup, and in all respects fared as he fared. He
ate miraculous bread with him, when the loaves were multiplied, ate the
passover with him. Note, All that eat bread with Christ are not his disciples
indeed. See 1 Co. 10:3-5. (2.) Judas, as an apostate, was guilty of the basest
treachery: he lifted up the heel against Christ. [1.] He
forsook him, turned his back upon him, went out from the society of his
disciples, v. 30. [2.] He despised him, shook off the dust of his feet against
him, in contempt of him and his gospel. Nay, [3.] He became an enemy to him;
spurned at him, as wrestlers do at their adversaries, whom they would
overthrow. Note, It is no new thing for those that were Christ's seeming
friends to prove his real enemies. Those who pretended to magnify him magnify
themselves against him, and thereby prove themselves guilty, not only of the
basest ingratitude, but the basest treachery and perfidiousness.
II. He gives them a reason why he told them beforehand of the treachery of
Judas (v. 19): "Now I tell you before it come,before Judas has
begun to put his wicked plot in execution, that when it is come to pass
you may, instead of stumbling at it, be confirmed in your belief
that I am he, he that should come." 1. By his clear and certain
foresight of things to come, of which in this, as in other instances, he gave
incontestable proof, he proved himself to be the true God, before whom all
things are naked and open. Christ foretold that Judas would betray him when
there was no ground to suspect such a thing, and so proved himself the eternal
Word, which is a discerner of the thoughts and intents of the heart. The
prophecies of the New Testament concerning the apostasy of the latter times
(which we have, 2 Th. 2; 1 Tim. 4, and in the Apocalypse) being evidently
accomplished is a proof that those writings were divinely inspired, and
confirms our faith in the whole canon of scripture. 2. By this application of
the types and prophecies of the Old Testament to himself, he proved himself to
be the true Messiah, to whom all the prophets bore witness. Thus it
was written, and thus it behoved Christ to suffer, and he suffered
just as it was written, Lu. 24:25, 26; ch. 8:28.
III. He gives a word of encouragement to his apostles, and all his ministers
whom he employs in his service (v. 20): He that receiveth whomsoever I
send receiveth me. The purport of these words is the same with what we
have in other scriptures, but it is not easy to make out their coherence here.
Christ had told his disciples that they must humble and abase themselves.
"Now," saith he, "though there may be those that will despise
you for your condescension, yet there will be those that will do you honour,
and shall be honoured for so doing." Those who know themselves dignified
by Christ's commission may be content to be vilified in the world's opinion.
Or, he intended to silence the scruples of those who, because there was a
traitor among the apostles, would be shy of receiving any of them; for, if one
of them was false to his Master, to whom would any of them be true? Ex
uno disce omnes—They are all alike. No, as Christ will think never the
worse of them for Judas's crime, so he will stand by them, and own them, and
will raise up such as shall receive them. Those that had received Judas when he
was a preacher, and perhaps were converted and edified by his preaching, were
never the worse, nor should reflect upon it with any regret, though he
afterwards proved a traitor; for he was one whom Christ sent. We cannot know
what men are, much less what they will be, but those who appear to be sent of
Christ we must receive, till the contrary appear. Though some, by entertaining
strangers, have entertained robbers unawares, yet we must still be hospitable,
for thereby some have entertained angels. The abuses put upon our charity,
though ordered with ever so much discretion, will neither justify our
uncharitableness, nor lose us the reward of our charity. 1. We are here
encouraged to receive ministers as sent of Christ: "He that
receiveth whomsoever I send, though weak and poor, and subject to like
passions as others (for as the law, so the gospel, makes men priests
that have infirmity), yet if he deliver my message, and be regularly called
and appointed to do so, and as an officer give himself to the word and prayer,
he that entertains him shall be owned as a friend of mine." Christ was now
leaving the world, but he would leave an order of men to be his agents, to
deliver his word, and those who receive this, in the light and
love of it, receive him. To believe the doctrine of Christ,
and obey his law, and accept the salvation offered upon the terms proposed;
this is receiving those whom Christ sends, and it is receiving Christ
Jesus the Lord himself. 2. We are here encouraged to receive Christ as
sent of God: He that thus receiveth me, that
receiveth Christ in his ministers, receiveth the Father also, for they come
upon his errand likewise, baptizing in the name of the Father, as well as of
the Son. Or, in general, He that receiveth me as his prince
and Saviour receiveth him that sent me as his portion and
felicity. Christ was sent of God, and in embracing his religion we embrace
the only true religion.
IV. Christ more particularly notifies to them the plot which one of their
number was now hatching against him (v. 21): When Jesus had thus said in
general, to prepare them for a more particular discovery, he was troubled
in spirit, and showed it by some gesture or sign, and he
testified, he solemnly declared it (cum animo testandi—with
the solemnity of a witness on oath), "One of you shall betray me; one
of you my apostles and constant followers." None indeed could be said
to betray him but those in whom he reposed a confidence, and
who were the witnesses of his retirements. This did not determine Judas to the
sin by any fatal necessity; for, though the event did follow according to the
prediction, yet not from the prediction. Christ is not the author of sin; yet
as to this heinous sin of Judas, 1. Christ foresaw it; for even that which is
secret and future, and hidden from the eyes of all living, naked and open
before the eyes of Christ. He knows what is in men better than
they do themselves (2 Ki. 8:12), and therefore sees what will be done by
them. I knew that thou wouldest deal very treacherously, Isa.
48:8. 2. He foretold it, not only for the sake of the rest of the disciples,
but for the sake of Judas himself, that he might take warning, and recover
himself out of the snare of the devil. Traitors proceed not in their plots when
they find they are discovered; surely Judas, when he finds that his Master
knows his design, will retreat in time; if not, it will aggravate his
condemnation. 3. He spoke of it with a manifest concern; he was troubled
in spirit when he mentioned it. He had often spoken of his own sufferings
and death, without any such trouble of spirit as he here manifested when he
spoke of the ingratitude and treachery of Judas. This touched him in a tender
part. Note, The falls and miscarriages of the disciples of Christ are a great
trouble of spirit to their Master; the sins of Christians are the grief of
Christ. "What! One of you betray me? You that have
received from me such distinguishing favours; you that I had reason to think
would be firm to me, that have professed such a respect for me; what iniquity
have you found in me that one of you should betray me?" This went to his
heart, as the undutifulness of children grieves those who have nourished
and brought them up, Isa. 1:2. See Ps. 95:10; Isa. 63:10.
V. The disciples quickly take the alarm. They knew their Master would neither
deceive them nor jest with them; and therefore looked one upon another, with
a manifest concern, doubting of whom he spake. 1. By looking
one upon another they evinced the trouble they were in upon this notice given them;
it struck such a horror upon them that they knew not well which way to look,
nor what to say. They saw their Master troubled, and therefore they were
troubled. This was at a feast where they were cheerfully entertained; but hence
we must be taught to rejoice with trembling, and as though we rejoiced not.
When David wept for his son's rebellion, all his followers wept with him (2 Sa.
15:30); so Christ's disciples here. Note, That which grieves Christ is, and
should be, a grief to all that are his, particularly the scandalous
miscarriages of those that are called by his name: Who is offended, and
I burn not? 2. Hereby they endeavoured to discover the
traitor. They looked wistfully in one another's face, to see who blushed, or,
by some disorder in the countenance, manifested guilt in the heart, upon this
notice; but, while those who were faithful had their consciences so clear that
they could lift up their faces without spot, he that was false
had his conscience so seared that he was not ashamed, neither could he blush,
and so no discovery could be made in this way. Christ thus perplexed his
disciples for a time, and put them into confusion, that he might humble
them, and prove them, might excite in them a jealousy of themselves,
and an indignation at the baseness of Judas. It is good for us sometimes to be
put to a gaze, to be put to a pause.
VI. The disciples were solicitous to get their Master to explain himself, and
to tell them particularly whom he meant; for nothing but this can put them out
of their present pain, for each of them thought he had as much reason to
suspect himself as any of his brethren; now,
1. Of all the disciples John was most fit to ask, because he was the favourite,
and sat next his Master (v. 23): There was leaning on Jesus's bosom one
of the disciples whom Jesus loved. It appears that this was John, by
comparing ch. 21:20, 24. Observe, (1.) The particular kindness which Jesus had
for him; he was known by this periphrasis, that he was the disciple
whom Jesus loved. He loved them all (v. 1), but John was particularly
dear to him. His name signifies gracious.Daniel, who was honoured
with the revelations of the Old Testament, as John of the New, was a
man greatly beloved,Dan. 9:23. Note, Among the disciples of Christ some are
dearer to him than others. (2.) His place and posture at this time: He
was leaning on Jesus's bosom. Some say that it was the fashion
in those countries to sit at meat in a leaning posture, so that the second lay
in the bosom of the first, and so on, which does not seem probable to me, for
in such a posture as this they could neither eat nor drink conveniently; but,
whether this was the case or not, John now leaned on Christ's bosom, and
it seems to be an extraordinary expression of endearment used at this time.
Note, There are some of Christ's disciples whom he lays in his bosom, who have
more free and intimate communion with him than others. The Father loved the
Son, and laid him in his bosom (ch. 1:18), and believers are
in like manner one with Christ, ch. 17:21. This honour all the saints shall
have shortly in the bosom of Abraham. Those who lay themselves at Christ's
feet, he will lay in his bosom. (3.) Yet he conceals his name, because he
himself was the penman of the story. He put this instead of his name, to show
that he was pleased with it; it is his title of honour, that he was the
disciple whom Jesus loved, as in David's and Solomon's court there was
one that was the king's friend; yet he does not put his name
down, to show that he was not proud of it, nor would seem to boast of it. Paul
in a like case saith, I knew a man in Christ.
2. Of all the disciples Peter was most forward to know, v. 24. Peter, sitting
at some distance, beckoned to John, by some sign or other, to ask. Peter was
generally the leading man, most apt to put himself forth; and, where men's
natural tempers lead them to be thus bold in answering and asking, if kept
under the laws of humility and wisdom, they make men very serviceable. God
gives his gifts variously; but that the forward men in the church may not think
too well of themselves, nor the modest be discouraged, it must be noted that it
was not Peter, but John, that was the beloved disciple. Peter was desirous to
know, not only that he might be sure it was not he, but that, knowing who it
was, they might withdraw from him, and guard against him, and, if possible,
prevent his design. It were a desirable thing, we should think, to know who in
the church will deceive us; yet let this suffice—Christ knows, though we do
not. The reason why Peter did not himself ask was because John had a much
fairer opportunity, by the advantage of his seat at table, to whisper the
question into the ear of Christ, and to receive a like private answer. It is
good to improve our interest in those that are near to Christ, and to engage
their prayers for us. Do we know any that we have reason to think lie in
Christ's bosom? Let us beg of them to speak a good word for us.
3. The question was asked accordingly (v. 25): He then, lying at the
breast of Jesus, and so having the convenience of whispering with him, saith
unto him, Lord, who is it? Now here John shows, (1.) A regard to his
fellow-disciple, and to the motion he made. Though Peter had not the honour he
had at this time, yet he did not therefore disdain to take the hint and
intimation he gave him. Note, Those who lie in Christ's bosom may often learn
from those who lie at his feet something that will be profitable for them, and
be reminded of that which they did not of themselves think of. John was willing
to gratify Peter herein, having so fair an opportunity for it. As every one
hath received the gift, so let him minister the same for a common good, Rom.
12:6. (2.) A reverence of his Master. Though he whispered this in Christ's ear,
yet he called him Lord; the familiarity he was admitted to did not at all
lessen his respect for his Master. It becomes us to use a reverence in
expression, and to observe a decorum even in our secret devotions, which no eye
is a witness to, as well as in public assemblies. The more intimate communion
gracious souls have with Christ, the more sensible they are of his worthiness
and their own unworthiness, as Gen. 18:27.
4. Christ gave a speedy answer to this question, but whispered it in John's
ear; for it appears (v. 29) that the rest were still ignorant of the
matter. He it is to whom I shall give a sop, psoµmion—a
morsel, a crust, when I have dipped it in the sauce. And when
he had dipped the sop, John strictly observing his motion, he
gave it to Judas; and Judas took it readily enough, not suspecting the
design of it, but glad of a savoury bit, to make up his mouth with. (1.) Christ
notified the traitor by a sign. He could have told John by name who he was (The
adversary and enemy is that wicked Judas, he is the traitor, and none but he);
but thus he would exercise the observation of John, and intimate what need his
ministers have of a spirit of discerning; for the false brethren we are to
stand upon our guard against are not made known to us by words, but by signs;
they are to be known to us by their fruits, by their
spirits; it requires great diligence and care to form a right judgment
upon them. (2.) That sign was a sop which Christ gave him, a very proper sign,
because it was the fulfilling of the scripture (v. 18) that the traitor should
be one that ate bread with him, that was at this time a
fellow-commoner with him. It had likewise a significancy in it, and teaches us,
[1.] That Christ sometimes gives sops to traitors; worldly riches, honours, and
pleasures are sops (if I may so speak), which Providence sometimes gives into
the hands of wicked men. Judas perhaps thought himself a favourite because he
had the sop, like Benjamin at Joseph's table, a mess by himself; thus the
prosperity of fools, like a stupifying sop, helps to destroy them. [2.]
That we must not be outrageous against those whom we know to be very malicious
against us. Christ carved to Judas as kindly as to any at the table, though he
knew he was then plotting his death. If thine enemy hunger, feed him; this
is to do as Christ does.
VII. Judas himself, instead of being convinced hereby of his wickedness, was
the more confirmed in it, and the warning given him was to him a savour
of death unto death; for it follows,
1. The devil hereupon took possession of him (v. 27): After the sop,
Satan entered into him: not to make him melancholy, nor drive him
distracted, which was the effect of his possessing some; not to hurry him into
the fire, nor into the water; happy had it been for him if that had been the
worst of it, or if with the swine he had been choked in the sea; but Satan
entered into him to possess him with a prevailing prejudice against Christ and
his doctrine, and a contempt of him, as one whose life was of small value, to
excite in him a covetous desire of the wages of unrighteousness and a
resolution to stick at nothing for the obtaining of them. But,
(1.) Was not Satan in him before? How then is it said that now Satan
entered into him? Judas was all along a devil (ch. 6:70), a son of
perdition, but now Satan gained a more full possession of him, had a more
abundant entrance into him. His purpose to betray his Master was now
ripened into a fixed resolution; now he returned with seven other spirits more
wicked than himself, Lu. 11:26. Note, [1.] Though the devil is in every wicked
man that does his works (Eph. 2:2), yet sometimes he enters more manifestly and
more powerfully than at other times, when he puts them upon some enormous
wickedness, which humanity and natural conscience startle at. [2.] Betrayers of
Christ have much of the devil in them. Christ speaks of the sin of Judas as
greater than that of any of his persecutors.
(2.) How came Satan to enter into him after the sop? Perhaps
he was presently aware that it was the discovery of him, and it made him
desperate in his resolutions. Many are made worse by the gifts of Christ's
bounty, and are confirmed in their impenitency by that which should have led
them to repentance. The coals of fire heaped upon their heads, instead
of melting them, harden them.
2. Christ hereupon dismissed him, and delivered him up to his own heart's
lusts: Then said Jesus unto him, What thou doest, do quickly. This
is not to be understood as either advising him to his wickedness or warranting
him in it; but either, (1.) As abandoning him to the conduct and power of
Satan. Christ knew that Satan had entered into him, and had peaceable
possession; and now he gives him up as hopeless. The various methods Christ had
used for his conviction were ineffectual; and therefore, "What thou doest
thou wilt do quickly; if thou art resolved to ruin thyself, go on, and take
what comes." Note, When the evil spirit is willingly admitted, the good
Spirit justly withdraws. Or, (2.) As challenging him to do his worst:
"Thou art plotting against me, put thy plot in execution and welcome, the
sooner the better, I do not fear thee, I am ready for thee." Note, our
Lord Jesus was very forward to suffer and die for us, and was impatient of
delay in the perfecting of his undertaking. Christ speaks of Judas's betraying
him as a thing he was now doing, though he was only purposing it. Those who are
contriving and designing mischief are, in God's account, doing mischief.
3. Those that were at table understood not what he meant, because they did not
hear what he whispered to John (v. 28, 29): No man at table, neither
the disciples nor any other of the guests, except John, knew for what
intent he spoke this to him. (1.) They did not suspect that Christ
said it to Judas as a traitor, because it did not enter into their heads that
Judas was such a one, or would prove so. Note, It is an excusable dulness in
the disciples of Christ not to be quick-sighted in their censures. Most are
ready enough to say, when they hear harsh things spoken in general, Now such a
one is meant, and now such a one; but Christ's disciples were so well taught to
love one another that they could not easily learn to suspect one another; charity
thinks no evil. (2.) They therefore took it for granted that he said
it to him as a trustee, or treasurer of the household, giving him order for the
laying out of some money. Their surmises in this case discover to us for what
uses and purposes our Lord Jesus commonly directed payments out of that little
stock he had, and so teach us how to honour the Lord with our substance. They
concluded something was to be laid out, either, [1.] In works of piety: Buy
those things that we have need of against the feast. Though he
borrowed a room to eat the passover in, yet he bought in provision for it. That
is to be reckoned well bestowed which is laid out upon those things we
have need of for the maintenance of God's ordinances among us; and we
have the less reason to grudge that expense now because our gospel-worship is
far from being so chargeable as the legal worship was. [2.] Or in works of
charity: That he should give something to the poor. By this it
appears, First, That our Lord Jesus, though he lived upon alms
himself (Lu. 8:3), yet gave alms to the poor, a little out of a little. Though
he might very well be excused, not only because he was poor himself, but
because he did so much good in other ways, curing so many gratis; yet,
to set us an example, he gave, for the relief of the poor, out of that which he
had for the subsistence of his family; see Eph. 4:28. Secondly, That
the time of a religious feast was thought a proper time for works of charity.
When he celebrated the passover he ordered something for the poor. When we
experience God's bounty to us, this should make us bountiful to the poor.
4. Judas hereupon sets himself vigorously to pursue his design against him:
He went away. Notice is taken,
(1.) Of his speedy departure: He went out presently, and
quitted the house, [1.] For fear of being more plainly discovered to the
company, for, if he were, he expected they would all fall upon him, and be the
death of him, or at least of his project. [2.] He went out as one weary of
Christ's company and the society of his apostles. Christ needed not to expel
him, he expelled himself. Note, Withdrawing from the communion of the faithful
is commonly the first overt-act of a backslider, and the beginning of an
apostasy. [3.] He went out to prosecute his design, to look
for those with whom he was to make his bargain, and to settle the agreement
with them. Now that Satan had got into him he hurried him on with
precipitation, lest he should see his error and repent of it.
(2.) Of the time of his departure: It was night. [1.] Though
it was night, an unseasonable time for business, yet, Satan having entered into
him, he made no difficulty of the coldness and darkness of the night. This
should shame us out of our slothfulness and cowardice in the service of Christ,
that the devil's servants are so earnest and venturous in his service. [2.]
Because it was night, and this gave him advantage of privacy and concealment.
He was not willing to be seentreating with the chief priests, and
therefore chose the dark night as the fittest time for such works of darkness.
Those whose deeds are evil love darkness rather than light. See Job 24:13, etc.
Verses 31-35
This and what follows, to the end of ch. 14, was Christ's table-talk with his
disciples. When supper was done, Judas went out; but what did the Master and
his disciples do, whom he left sitting at table? They applied themselves to profitable
discourse, to teach us as much as we can to make conversation with our friends
at table serviceable to religion. Christ begins this discourse. The more
forward we are humbly to promote that communication which is good, and to the
use of edifying, the more like we are to Jesus Christ. Those especially that by
their place, reputation, and gifts, command the company, to
whom men give ear, ought to use the interest they have in
other respects as an opportunity of doing them good. Now our Lord Jesus discourses
with them (and probably discourses much more largely than is here recorded),
I. Concerning the great mystery of his own death and sufferings, about which
they were as yet so much in the dark that they could not persuade themselves to
expect the thing itself, much less did they understand the meaning of it; and
therefore Christ gives them such instructions concerning it as made the offence
of the cross to cease. Christ did not begin this discourse till Judas was gone
out, for he was a false brother. The presence of wicked people is often a
hindrance to good discourse. When Judas was gone out, Christ
said, now is the Son of man glorified; now that Judas is
discovered and discarded, who was a spot in their love-feast and a scandal to
their family, now is the Son of man glorified. Note, Christ is
glorified by the purifying of Christian societies: corruptions in his church
are a reproach to him; the purging out of those corruptions rolls away the
reproach. Or, rather, now Judas was gone to set the wheels a-going, in order to
his being put to death, and the thing was likely to be effected shortly: Now
is the Son of man glorified,meaning, Now he is crucified.
1. Here is something which Christ instructs them in, concerning his sufferings,
that was very comforting.
(1.) That he should himself be glorified in them. Now the Son of man is to be
exposed to the greatest ignominy and disgrace, to be despitefully used to the
last degree, and dishonoured both by the cowardice of his friends and the
insolence of his enemies; yet now he is glorified; For, [1.]
Now he is to obtain a glorious victory over Satan and all the powers of
darkness, to spoil them, and triumph over them. He is now girding on
the harness, to take the field against these adversaries of God and
man, with as great an assurance as if he had put it off. [2.]
Now he is to work out a glorious deliverance for his people, by his death to
reconcile them to God, and bring in an everlasting righteousness and happiness
for them; to shed that blood which is to be an inexhaustible fountain of joys
and blessings to all believers. [3.] Now he is to give a glorious example of
self-denial and patience under the cross, courage and contempt of the world,
zeal for the glory of God, and love to the souls of men, such as will make him
to be for ever admired and had in honour. Christ had been glorified in many
miracles he had wrought, and yet he speaks of his being glorified now in
his sufferings, as if that were more than all his other glories in his humble
state.
(2.) That God the Father should be glorified in them. The sufferings of Christ
were, [1.] The satisfaction of God's justice, and so God was glorified in them.
Reparation was thereby made with great advantage for the wrong done him in his
honour by the sin of man. The ends of the law were abundantly answered, and the
glory of his government effectually asserted and maintained. [2.] They were the
manifestation of his holiness and mercy. The attributes of God shine brightly
in creation and providence, but much more in the work of redemption; see 1 Co.
1:24; 2 Co. 4:6. God is love, and herein he hath commended his love.
(3.) That he should himself be greatly glorified after them, in consideration
of God's being greatly glorified by them, v. 32. Observe how he enlarges upon
it. [1.] He is sure that God will glorify him; and those whom God glorifies are
glorious indeed. Hell and earth set themselves to vilify Christ, but God
resolved to glorify him, and he did it. He glorified him in his sufferings by
the amazing signs and wonders, both in heaven and earth, which attended them,
and extorted even from his crucifiers an acknowledgment that he was the Son of
God. But especially after his sufferings he glorified him, when he set
him at his own right hand, gave him a name above every
name. [2.] That he will glorify him in himself—en
heautoµ. Either, First, In Christ himself. He will glorify
him in his own person, and not only in his kingdom among men. This supposes his
speedy resurrection. A common person may be honoured after his death, in his
memory or posterity, but Christ was honoured in himself. Or, secondly, in
God himself. God will glorify him with himself, as it is
explained, ch. 17:5. He shall sit down with the Father upon his throne, Rev.
3:21. This is true glory. [3.] That he will glorify him straightway. He looked
upon the joy and glory set before him, not only as great, but as near; and his
sorrows and sufferings short and soon over. Good services done to earthly
princes often remain long unrewarded; but Christ had his preferments presently.
It was but forty hours (or not so much) from his death to his resurrection, and
forty days thence to his ascension, so that it might well be said that he
was straightway glorified, Ps. 16:10. [4.] All this in
consideration of God's being glorified in and by his sufferings: Seeing
God is glorified in him, and receives honour from his sufferings, God
shall in like manner glorify him in himself, and give honour to him.
Note, first, In the exaltation of Christ there was a regard had
to his humiliation, and a reward given for it. Because he humbled
himself, therefore God highly exalted him. If the Father be so great a
gainer in his glory by the death of Christ, we may be sure that the Son shall
be no loser in his. See the covenant between them, Isa. 53:12. Secondly, Those
who mind the business of glorifying God no doubt shall have the happiness of
being glorified with him.
2. Here is something that Christ instructs them in, concerning his sufferings,
which was awakening, for as yet they were slow of heart to
understand it (v. 33): Little children, yet a little while I am with
you, etc. Two things Christ here suggests, to quicken his disciples to
improve their present opportunities; two serious words:—
(1.) That his stay in this world, to be with them here, they would find to be
very short. Little children. This compellation does not
bespeak so much their weakness as his tenderness and compassion; he speaks to
them with the affection of a father, now that he is about to leaven them, and
to leave blessings with them. Know this, then, that yet a little while
I am with you. Whether we understand this as referring to his death or
his ascension it comes much to one; he had but a little time to spend with
them, and therefore, [1.] Let them improve the advantage they now had. If they
had any good question to ask, if they would have any advice, instruction, or
comfort, let them speak quickly; for yet a little while I am with you.We
must make the best of the helps we have for our souls while we have them,
because we shall not have them long; they will be taken from us, or we from
them. [2.] Let them not doat upon his bodily presence, as if their happiness
and comfort were bound up in that; no, they must think of living without it;
not be always little children, but go alone, without their nurses. Ways and
means are appointed but for a little while, and are not to be
rested in, but pressed through to our rest, to which they have a reference.
(2.) That their following him to the other world, to be with him there, they
would find to be very difficult. What he had said to the Jews (ch. 7:34) he
saith to his disciples; for they have need to be quickened by the same
considerations that are propounded for the convincing and awakening of sinners.
Christ tells them here, [1.] That when he was gone they would feel the want of
him; You shall seek me, that is "you shall wish you had
me again with you." We are often taught the worth of mercies by the want
of them. Though the presence of the Comforter yielded them real and effectual
relief in straits and difficulties, yet it was not such a sensible satisfaction
as his bodily presence would have been to those who had been used to it. But
observe, Christ said to the Jews, You shall seek me and not find me; but
to the disciples he only saith, You shall seek me, intimating
that though they should not find his bodily presence any more than the Jews,
yet they should find that which was tantamount, and should not seek in vain.
When they sought his body in the sepulchre, though they did not find it, yet
they sought to good purpose. [2.] That whither he went they could not
come, which suggests to them high thoughts of him, who was going to an
invisible inaccessible world, to dwell in that light which none can
approach unto; and also low thoughts of themselves, and serious
thoughts of their future state. Christ tells them that they could not follow
him (as Joshua told the people that they could not serve the Lord) only to
quicken them to so much the more diligence and care. They could not follow him
to his cross, for they had not courage and resolution; it appeared that they
could not when they all forsook him and fled. Nor could they follow him to his
crown, for they had not a sufficiency of their own, nor were their work and
warfare yet finished.
II. He discourses with them concerning the great duty of brotherly love (v. 34,
35): You shall love one another. Judas was now gone out, and
had proved himself a false brother; but they must not therefore harbour such
jealousies and suspicions one of another as would be the bane of love: though
there was one Judas among them, yet they were not all Judases. Now that the
enmity of the Jews against Christ and his followers was swelling to the height,
and they must expect such treatment as their Master had, it concerned them by
brotherly love to strengthen one another's hands. Three arguments for mutual
love are here urged:—
1. The command of their Master (v. 34): A new commandment I give unto
you. He not only commends it as amiable and pleasant, not only
counsels it as excellent and profitable, but commands it, and makes it one of
the fundamental laws of his kingdom; it goes a-breast with the command of
believing in Christ, 1 Jn. 3:23; 1 Pt. 1:22. It is the command of our ruler,
who has a right to give law to us; it is the command of our Redeemer, who gives
us this law in order to the curing of our spiritual diseases and the preparing
of us for our eternal bliss. It is a new commandment; that is,
(1.) It is a renewed commandment; it was a commandment from the
beginning (1 Jn. 2:7), as old as the law of nature, it was the second
great commandment of the law of Moses; yet, because it is also one of the great
commandments of the New Testament, of Christ the new Lawgiver, it is called a
new commandment; it is like an old book in a new edition corrected and
enlarged. This commandment has been so corrupted by the traditions of the
Jewish church that when Christ revived it, and set it in a true light, it might
well be called a new commandment. Laws of revenge and
retaliation were so much in vogue, and self-love had so much the ascendant,
that the law of brotherly love was forgotten as obsolete and out of date; so
that as it came from Christ new, it was new to the people. (2.) It is an
excellent command, as a new song is an excellent song, that
has an uncommon gratefulness in it. (3.) It is an everlasting command; so
strangely new as to be always so; as the new covenant, which
shall never decay (Heb. 8:13); it shall be new to eternity, when faith and hope
are antiquated. (4.) As Christ gives it, it is new. Before it
was, Thou shalt love thy neighbour; now it is, You shall
love one another; it is pressed in a more winning way when it
is thus pressed as mutual duty owing to one another.
2. The example of their Saviour is another argument for brotherly love: As
I have loved you. It is this that makes it a new commandment—that
this rule and reason of love (as I have loved you) is
perfectly new, and such as had been hidden from ages and generations. Understand
this, (1.) Of all the instances of Christ's love to his disciples, which they
had already experienced during the time he went in and out among them. He spoke
kindly to them, concerned himself heartily for them, and for their welfare,
instructed, counselled, and comforted them, prayed with them and for them,
vindicated them when they were accused, took their part when they were run
down, and publicly owned them to be dearer to him that his mother, or
sister, or brother. He reproved them for what was amiss, and yet
compassionately bore with their failings, excused them, made the best of them,
and passed by many an oversight. Thus he had loved them, and
just now washed their feet; and thus they must love one
another, and love to the end. Or, (2.) It may be understood of
the special instance of love to all his disciples which he was now about to
give, in laying down his life for them. Greater love hath no man than
this, ch. 15:13. Has he thus loved us all? Justly may he expect that
we should be loving to one another. Not that we are capable of doing any thing
of the same nature for each other (Ps. 49:7), but we must love
one another in some respects after the same manner; we must
set this before us as our copy, and take directions from it. Our love to one another
must be free and ready, laborious and expensive, constant and persevering; it
must be love to the souls one of another. We must also love
one another from this motive, and upon this
consideration—because Christ has loved us. See Rom. 15:1, 3; Eph. 5:2, 25;
Phil. 2:1-5.
3. The reputation of their profession (v. 35): By this shall all men
know that you are my disciples, if you have love one to another. Observe,
We must have love, not only show love, but have it in the root and habit of it,
and have it when there is not any present occasion to show it; have it ready. "Hereby
it will appear that you are indeed my followers by following me in this."
Note, Brotherly love is the badge of Christ's disciples. By this he knows them,
by this they may know themselves (1 Jn. 2:14), and by this others may know
them. This is the livery of his family, the distinguishing character of his
disciples; this he would have them noted for, as that wherein
they excelled all others—their loving one another. This was what their Master
was famous for; all that ever heard of him have heard of his love, his great
love; and therefore, if you see any people more affectionate one to another
than what is common, say, "Certainly these are the followers of Christ,
they have been with Jesus." Now by this it appears, (1.) That the heart of
Christ was very much upon it, that his disciples should love one
another. In this they must be singular; whereas the
way of the world is to be every one for himself, they should
be hearty for one another. He does not say, By this shall men know that
you are my disciples—if you work miracles, for a worker of
miracles is but a cypher without charity (1 Co. 13:1, 2); but if you
love one another from a principle of self-denial and gratitude to
Christ. This Christ would have to be the proprium of his
religion, the principal note of the true church. (2.) That it is the true
honour of Christ's disciples to excel in brotherly love. Nothing will be more
effectual than this to recommend them to the esteem and respect of others. See
what a powerful attractive it was, Acts 2:46, 47. Tertullian speaks of it as
the glory of the primitive church that the Christians were known by their
affection to one another. Their adversaries took notice of it, and said, See
how these Christians love one another, Apol. cap. 39. (3.) That, if
the followers of Christ do not love one another, they not only cast an unjust
reproach upon their profession, but give just cause to suspect their own
sincerity. O Jesus! are these thy Christians, these
passionate, malicious, spiteful, ill-natured people? Is this thy son's
coat? When our brethren stand in need of help from us, and we have an
opportunity of being serviceable to them, when they differ in opinion and
practice from us, or are any ways rivals with or provoking to us, and so we
have an occasion to condescend and forgive, in such cases as this it will be
known whether we have this badge of Christ's disciples.
Verses 36-38
In these verses we have,
I. Peter's curiosity, and the check given to that.
1. Peter's question was bold and blunt (v. 36): Lord, whither goest
thou? referring to what Christ had said (v. 33), Whither I go,
you cannot come. The practical instructions Christ had given them
concerning brotherly love he overlooks, and asks no questions upon them, but
fastens upon that concerning which Christ purposely kept them in the dark.
Note, It is a common fault among us to be more inquisitive concerning things
secret, which belong to God only, than concerning things revealed,
which belong to us and our children, more desirous to have our
curiosity gratified than our consciences directed, to know what is done in
heaven than what we may do to get thither. It is easy to observe it in the
converse of Christians, how soon a discourse of that which is plain and
edifying is dropped, and no more said to it, the subject is exhausted; which in
a matter of doubtful disputation runs into an endless strife of words.
2. Christ's answer was instructive. He did not gratify him with any particular
account of the world he was going to, nor ever foretold his glories and joys so
distinctly as he did his sufferings, but said what he had said before (v. 36):
Let this suffice, thou canst not follow me now, but shalt follow me
hereafter, (1.) We may understand it of his following him to the
cross: "Thou hast not yet strength enough of faith and resolution to drink
of my cup;" and it appeared so by his cowardice when Christ was suffering.
For this reason, when Christ was seized, he provided for the safety of his disciples. Let
these go their way, because they could not follow him now. Christ
considers the frame of his disciples, and will not cut out for them that work
and hardship which they are not as yet fit for; the day shall be as the
strength is. Peter, though designed for martyrdom, cannot follow Christ now,
not being come to his full growth, but he shall follow him hereafter; he
shall be crucified at last, like his Master. Let him not think that because he
escapes suffering now he shall never suffer. From our missing the cross once,
we must not infer that we shall never meet it; we may be reserved for greater
trials than we have yet known. (2.) We may understand it of his following him
to the crown. Christ was now going to his glory, and Peter was very desirous to
go with him: "No," saith Christ, "thou canst not follow
me now, thou art not yet ripe for heaven, nor hast thou finished thy
work on earth. The forerunner must first enter to prepare a place for
thee, but thou shalt follow me afterwards, after thou hast
fought the good fight, and at the time appointed." Note, Believers must
not expect to be glorified as soon as they are effectually called, for there is
a wilderness between the Red Sea and Canaan.
II. Peter's confidence, and the check given to that.
1. Peter makes a daring protestation of his constancy. He is not content to be
left behind, but asks, "Lord why cannot I follow thee now? Dost
thou question my sincerity and resolution? I promise thee, if there be
occasion, I will lay down my life for thy sake." Some
think Peter had a conceit, as the Jews had in a like case (ch. 7:35), that
Christ was designing a journey or voyage into some remote country, and that he
declared his resolution to go along with him wherever he went; but, having
heard his Master so often speak of his own sufferings, surely he could not
understand him any otherwise than of his going away by death; and he resolves
as Thomas did that he will go and die with him; and better die
with him than live without him. See here, (1.) What an affectionate love Peter
had to our Lord Jesus: "I will lay down my life for thy sake, and
I can do no more." I believe Peter spoke as he thought, and though he was
inconsiderate he was not insincere, in his resolution. Note, Christ should be
dearer to us than our own lives, which therefore, when we are called to it, we
should be willing to lay down for his sake, Acts 20:24. (2.) How ill he took it
to have it questioned, intimated in that expostulation, "Lord, why
cannot I follow thee now? Dost thou suspect my fidelity to thee?"
1 Sa. 29:8. Note, It is with regret that true love hears its own sincerity
arraigned, as ch. 21:17. Christ had indeed said that one of them was a devil,
but he was discovered, and gone out, and therefore Peter thinks he may speak
with the more assurance of his own sincerity; "Lord, I am resolved I will
never leave thee, and therefore why cannot I follow thee?" We
are apt to think that we can do any thing, and take it amiss to be told that
this and the other we cannot do, whereas without Christ we can do nothing.
2. Christ gives him a surprising prediction of his inconstancy, v. 38. Jesus
Christ knows us better than we know ourselves, and has many ways of discovering
those to themselves whom he loves, and will hide pride from. (1.) He upbraids
Peter with his confidence: Wilt thou lay down thy life for my sake? Me
thinks, he seems to have said this with a smile: "Peter, thy promises are
too large, too lavish to be relied on; thou dost not consider with what
reluctancy and struggle a life is laid down, and what a hard task it is to die;
not so soon done as said." Christ hereby puts Peter upon second thoughts,
not that he might retract his resolution, or recede from it, but that he might
insert into it that necessary proviso, "Lord, thy grace enabling
me, I will lay down my life for thy sake." "Wilt thou
undertake to die for me? What! thou that trembledst to walk upon the water to
me? What! thou that, when sufferings were spoken of, criedst out, Be it
far from thee, Lord? It was an easy thing to leave thy boats and nets
to follow me, but not so easy to lay down thy life." His Master himself
struggled when it came to his, and the disciple is not greater than his
Lord. Note, It is good for us to shame ourselves out of our
presumptuous confidence in ourselves. Shall a bruised reed set up for a pillar,
or a sickly child undertake to be a champion? What a fool am I to talk so big.
(2.) He plainly foretels his cowardice in the critical hour. To stop the mouth
of his boasting, lest Peter should say it again, Yea Master, that I will,
Christ solemnly asserts it with, Verily, verily, I say unto thee, the
cock shall not crow till thou hast denied me thrice. He does not say
as afterwards, This night, for it seems to have been two
nights before the passover; but, "Shortly thou wilt have denied me thrice
within the space of one night; nay, within so short a space as between the
first and last crowing of the cock: The cock shall not crow, shall
not have crowed his crowing out, till thou has again and again denied me, and
that for fear of suffering." The crowing of the cock is mentioned, [1.] To
intimate that the trial in which he would miscarry thus should be in the night,
which was an improbable circumstance, but Christ's foretelling it was an
instance of his infallible foresight. [2.] Because the crowing of the cock was
to be the occasion of his repentance, which of itself would not have been if
Christ had not put this into the prediction. Christ not only foresaw that Judas
would betray him though he only in heart designed it, but he foresaw that Peter
would deny him though he did not design it, but the contrary. He knows not only
the wickedness of sinners, but the weakness of saints. Christ told Peter, First, That
he would deny him, would renounce and abjure him: "Thou wilt not only not
follow me still, but wilt be ashamed to own that ever thou didst follow
me." Secondly, That he would do this not once only by a
hasty slip of the tongue, but after he had paused would repeat it a second and
third time; and it proved too true. We commonly give it as a reason why the
prophecies of scripture are expressed darkly and figuratively, because, if they
did plainly describe the event, the accomplishment would
thereby either be defeated or necessitated by a fatality inconsistent with
human liberty; and yet this plain and express prophecy of Peter's denying
Christ did neither, nor did in the least make Christ accessary to Peter's sin.
But we may well imagine what a mortification it was to Peter's confidence of
his own courage to be told this, and to be told it in such a manner that he
durst not contradict it, else he would have said as Hazael, What! is
thy servant a dog? This could not but fill him with confusion. Note,
The most secure are commonly the least safe; and those most shamefully betray
their own weakness that most confidently presume upon their own strength, 1 Co.
10:12.
John 14 NLT
1 “Don’t let your hearts be troubled.
Trust in God, and trust also in me.
2There is more than enough room in my Father’s
home. If this were not so, would I have told you that I am going to prepare a
place for you?
3 When everything is ready, I will come
and get you, so that you will always be with me where I am.
4 And you know the way to where I am
going.”
5 “No, we don’t know, Lord,” Thomas said.
“We have no idea where you are going, so how can we know the way?”
6 Jesus told him, “I am the way, the
truth, and the life. No one can come to the Father except through me.
7 If you had really known me, you would
know who my Father is. From now on, you do know him and have seen him!”
8 Philip said, “Lord, show us the Father,
and we will be satisfied.”
9 Jesus replied, “Have I been with you all
this time, Philip, and yet you still don’t know who I am? Anyone who has seen
me has seen the Father! So why are you asking me to show him to you?
10 Don’t you believe that I am in the
Father and the Father is in me? The words I speak are not my own, but my Father
who lives in me does his work through me.
11 Just believe that I am in the Father and
the Father is in me. Or at least believe because of the work you have seen me
do.
12 “I tell you the truth, anyone who
believes in me will do the same works I have done, and even greater works,
because I am going to be with the Father.
13 You can ask for anything in my name, and
I will do it, so that the Son can bring glory to the Father.
14 Yes, ask me for anything in my name, and
I will do it!
15 “If you love me, obey my
commandments.
16 And I will ask the Father, and he will
give you another Advocate, who will never leave you.
17 He is the Holy Spirit, who leads into
all truth. The world cannot receive him, because it isn’t looking for him and
doesn’t recognize him. But you know him, because he lives with you now and
later will be in you.
18 No, I will not abandon you as orphans—I
will come to you.
19 Soon the world will no longer see me,
but you will see me. Since I live, you also will live.
20 When I am raised to life again, you will
know that I am in my Father, and you are in me, and I am in you.
21 Those who accept my commandments and
obey them are the ones who love me. And because they love me, my Father will
love them. And I will love them and reveal myself to each of them.”
22 Judas (not Judas Iscariot, but the other
disciple with that name) said to him, “Lord, why are you going to reveal
yourself only to us and not to the world at large?”
23 Jesus replied, “All who love me will do
what I say. My Father will love them, and we will come and make our home with
each of them.
24 Anyone who doesn’t love me will not obey
me. And remember, my words are not my own. What I am telling you is from the
Father who sent me.
25 I am telling you these things now while
I am still with you.
26 But when the Father sends the Advocate
as my representative—that is, the Holy Spirit—he will teach you everything and
will remind you of everything I have told you.
27 “I am leaving you with a gift—peace of
mind and heart. And the peace I give is a gift the world cannot give. So don’t
be troubled or afraid.
28 Remember what I told you: I am going
away, but I will come back to you again. If you really loved me, you would be
happy that I am going to the Father, who is greater than I am.
29 I have told you these things before they
happen so that when they do happen, you will believe.
30 “I don’t have much more time to talk to
you, because the ruler of this world approaches. He has no power over me,
31 but I will do what the Father requires
of me, so that the world will know that I love the Father. Come, let’s be going.
John 14 Bible
Commentary
Matthew Henry Bible
Commentary (complete)
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(Read all of John 14)
Complete Concise
This chapter is a continuation of Christ's discourse with his disciples after
supper. When he had convicted and discarded Judas, he set himself to comfort
the rest, who were full of sorrow upon what he had said of leaving them, and a
great many good words and comfortable words he here speaks to them. The
discourse in interlocutory; as Peter in the foregoing chapter, so Thomas, and
Philip, and Jude, in this interposed their thoughts upon what he said,
according to the liberty he was pleased to allow them. Free conferences are as
instructive as solemn speeches, and more so. The general scope of this chapter
is in the first verse; it is designed to keep trouble from their hearts; now in
order to this they must believe: and let them consider, I. Heaven as their
everlasting rest (v. 2, 3). II. Christ himself as their way (v. 4-11). III. The
great power they shall be clothed with by the prevalency of their prayers (v.
12-14). IV. The coming of another comforter (v. 15-17). V. The fellowship and
communion that should be between him and them after his departure (v. 18-24).
VI. The instructions which the Holy Ghost should give them (v. 25, 26). VII.
The peace Christ bequeathed to them (v. 27). VII. Christ's own cheerfulness in
his departure (v. 28-31). And this which he said to them is designed for the
comfort of all his faithful followers.
Verses 1-3
In these verses we have,
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,
1. How Christ took notice of it. Perhaps it was apparent in their looks; it was
said (ch. 13:22), 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.
(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.
(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, meµ tarassesthoµ. Be not so troubled
as to be put into a hurry and confusion, like the troubled sea when it
cannot rest. 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. 42:5. 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 Ziontremble, 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.
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.
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.
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.
(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. 4:4. Secondly,Durable dwellings. Monai,
from mneioµ, 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. 13:36), but let not the rest be discouraged, in heaven there
are mansions for them all. Rehoboth, Gen. 26:22.
(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.
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, Lu. 22:30. Thus Christ declares the fitness of
heaven's happiness for the saints, for whom it is prepared.
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.
4:5; James 5:8. (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 Th. 2:1. (3.) That where he is there they shall be
also. This intimates, what many other scriptures declare, that the
quintessence of heaven's happiness is being with Christ there, ch.
17:24; Phil. 1:23; 1 Th. 4:17. 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.
Verses 4-11
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. 10:6-8), 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.
This word of Christ gave occasion to two of his disciples to address themselves
to him, and he answers them both.
I. Thomas enquired concerning the way (v. 5), without any apology for
contradicting his Master.
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.
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.
(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,
[1.] The nature of his mediation: He is the way, the truth, and the
life.
First, Let us consider these first distinctly. 1. Christ is the
way, the highway spoken of, Isa. 35:8. Christ was his own way, for
by his own blood he entered into the holy place (Heb. 9:12),
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. 9:24. Christ is the true manna (ch.
6:32), the true tabernacle, Heb. 8:2. (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 Co. 1:20. 3. He is the
life; for we are alive unto God only in and through
Jesus Christ, Rom. 6:11. Christ formed in us is that to our souls
which our souls are to our bodies. Christ is the resurrection and the
life.
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.
10:20); 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.
[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.
(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. 8:19): 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. [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 Jn.
2:13. 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 Jn. 2:3.
II. Philip enquired concerning the Father (v. 8), and Christ answered him, v.
9-11, where observe,
1. 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. 16:11; 17:15. 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.) 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 (Ex. 33:22), and to the
elders of Israel, Ex. 24:9-11. "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.
2. Christ's reply, referring him to the discoveries already made of the Father,
v. 9-11.
(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,
[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. 1:45), 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. 8:26), but often ask
amiss (Jam. 4:3), for that which either is not promised or is already
bestowed in the sense of the promise, as here.
[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 Co.
4:4. Secondly, All that saw Christ by faith did see
the Fatherin 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.
(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."
[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.
10:30), 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.
[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. 7:16, 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 menoµn—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. 2:21. 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. 2:9. 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. 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 (Mt. 14:2), 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.
2:11; 5:36; 10:37.
Verses 12-14
The disciples, as they were full of grief to think of parting with their
Master, so they were full of care what would become of themselves when he was
gone; while he was with them, he was a support to them, kept them in
countenance, kept them in heart; but, if he leave them, they will be as
sheep having no shepherd, an easy prey to those who seek to run them
down. Now, to silence these fears, Christ here assures them that they should be
clothed with powers sufficient to bear them out. As Christ has all power, they,
in his name, should have great power, both in heaven and in earth.
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.
1. Two things he assures them of:—
(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, Mt. 10:8. 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.
(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 5:15), Paul by the
handkerchief that had touched him, Acts 19:12. 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 Co. 14:22),
and more powerful for their conviction, than any other miracle whatever.
2. 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 1:8. 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. 4:8.
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,
1. 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.
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. 9:17), and for the
sake of the anointed (Ps. 84:9), 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.
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.
4. 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.
Verses 15-17
Christ not only proposes such things to them as were the matter of their
comfort, but here promises to send the Spirit, whose office it should be to be
their Comforter, to impress these things upon them.
I. He premises to this a memento of duty (v. 15): If you love me, keep
my commandments. Keeping the commandments of Christ is here put for the
practice of godliness in general, and for the faithful and diligent discharge
of their office as apostles in particular. Now observe, 1. When Christ is
comforting them, he bids them keep his commandments; for we
must not expect comfort but in the way of duty. The same word (parakaleoµ)
signifies both to exhort and to comfort. 2. When they were in care what they
should do, now that their Master was leaving them, and what would become of
them now, he bids them keep his commandments, and then nothing
could come amiss to them. In difficult times our care concerning the events of
the day should be swallowed up in a care concerning the duty of the day. 3.
When they were showing their love to Christ by their grieving to think of his
departure, and the sorrow which filled their hearts upon the foresight of that,
he bids them, if they would show their love to him, do it, not by these weak
and feminine passions, but by their conscientious care to perform their trust,
and by a universal obedience to his commands; this is better than sacrifice,
better than tears. Lovest thou me? Feed my lambs. 4. When
Christ has given them precious promises, of the answer of their prayers and the
coming of the Comforter, he lays down this as a limitation of the promises,
"Provided you keep my commandments, from a principle of love to me."
Christ will not be an advocate for any but those that will be ruled and advised
by him as their counsel. Follow the conduct of the Spirit, and you shall have
the comfort of the Spirit.
II. He promises this great and unspeakable blessing to them, v. 16, 17.
1. It is promised that they shall have another comforter. This
is the great New-Testament promise (Acts 1:4), as that of the Messiah was of
the Old Testament; a promise adapted to the present distress of the disciples,
who were in sorrow, and needed a comforter. Observe here,
(1.) The blessing promised: allon parakleµton. The word is used
only here in these discourses of Christ's, and 1 Jn. 2:1, where we translate it
an advocate. The Rhemists, and Dr. Hammond, are for retaining
the Greek word Paraclete; we read, Acts 9:31,
of the parakleµsis 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, Mt. 10:19, 20. And the cause cannot miscarry that is pleaded by
such an advocate. [2.] You shall have another master or teacher, another exhorter. While
they had Christ with them he excited and exhorted them to their duty; but now
that he is going he leaves one with them that shall do this as effectually,
though silently. Jansenius thinks the most proper word to render it by is
a patron, one that shall both instruct and protect you. [3.]
Another comforter. Christ was expected as the consolation of
Israel. One of the names of the Messiah among the Jews was Menahem—the
Comforter. The Targum calls the days of the Messiah the years
of consolation. Christ comforted his disciples when he was with them,
and now that he was leaving them in their greatest need he promises them another.
(2.) The giver of this blessing: The Father shall give
him, my Father and your Father; it includes
both. The same that gave the Son to be our Saviour will give his Spirit to be
our comforter, pursuant to the same design. The Son is said to send the
Comforter (ch. 15:26), but the Father is the prime agent.
(3.) How this blessing is procured—by the intercession of the Lord Jesus: I
will pray the Father. He said (v. 14) I will do it;here he
saith, I will pray for it, to show not only that he is both
God and man, but that he is both king and priest. As priest he is ordained for
men to make intercession, as king he is authorized by the Father to execute
judgment. When Christ saith, I will pray the Father, it does
not suppose that the Father is unwilling, or must be importuned to it, but only
that the gift of the Spirit is a fruit of Christ's mediation, purchased by his
merit, and taken out by his intercession.
(4.) The continuance of this blessing: That he may abide with you for
ever. That is, [1.] "With you, as long as you
live. You shall never know the want of a comforter, nor lament his departure, as
you are now lamenting mine." Note, It should support us under the loss of
those comforts which were designed us for a time that there are everlasting
consolations provided for us. It was not expedient that Christ should be with
them for ever, for they who were designed for public service, must not always
live a college-life; they must disperse, and therefore a comforter that would
be with them all, in all places alike, wheresoever dispersed and howsoever
distressed, was alone fit to be with them for ever. [2.] "With your
successors, when you are gone, to the end of time; your successors in
Christianity, in the ministry." [3.] If we take for everin its
utmost extent, the promise will be accomplished in those consolations of God
which will be the eternal joy of all the saints, pleasures for ever.
2. This comforter is the Spirit of truth, whom you know, v.
16, 17. They might think it impossible to have a comforter equivalent to him
who is the Son of God: "Yea," saith Christ, "you shall have the
Spirit of God, who is equal in power and glory with the Son."
(1.) The comforter promised is the Spirit, one who should do
his work in a spiritual way and manner, inwardly and invisibly, by working on
men's spirits.
(2.) "He is the Spirit of truth." He will be true to
you, and to his undertaking for you, which he will perform to the utmost. He
will teach you the truth, will enlighten your minds with the
knowledge of it, will strengthen and confirm your belief of it, and will
increase your love to it. The Gentiles by their idolatries, and the Jews by
their traditions, were led into gross errors and mistakes; but the Spirit of
truth shall not only lead you into all truth, but others by
your ministry. Christ is the truth, and he is the Spirit of Christ, the Spirit
that he was anointed with.
(3.) He is one whom the world cannot receive; but you
know him. Therefore he abideth with you. [1.] The disciples of Christ
are here distinguished from the world, for they are chosen and called out of
the world that lies in wickedness; they are the children and heirs of another
world, not of this. [2.] It is the misery of those that are invincibly devoted
to the world that they cannot receive the Spirit of truth. The
spirit of the world and of God are spoken of
as directly contrary the one to the other (1 Co. 2:12); for where the spirit of
the world has the ascendant, the Spirit of God is excluded. Even the princes
of this world, though, as princes, they had advantages of knowledge,
yet, as princes of this world, they laboured under invincible prejudices, so
that they knew not the things of the Spirit of God, 1 Co. 2:8.
[3.] Therefore men cannot receive the Spirit of truth because
they see him not, neither know him. The comforts of the Spirit
are foolishness to them, as much as ever the cross of Christ
was, and the great things of the gospel, like those of the law, are counted as
a strange thing. These are judgments far above out of their sight. Speak to the
children of this world of the operations of the Spirit, and you are as a
barbarian to them. [4.] The best knowledge of the Spirit of truth is that which
is got by experience: You know him, for he dwelleth with you. Christ
had dwelt with them, and by their acquaintance with him they could not but
know the Spirit of truth. They had themselves been endued with
the Spirit in some measure. What enabled them to leave all to follow Christ,
and to continue with him in his temptations? What enabled them to preach the
gospel, and work miracles, but the Spirit dwelling in them? The experiences of the
saints are the explications of the promises; paradoxes to others are axioms to
them. [5.] Those that have an experimental acquaintance with the Spirit have a
comfortable assurance of his continuance: He dwelleth with you, and
shall be in you, for the blessed Spirit doth not use to shift his
lodging. Those that know him know how to value him, invite him and bid him
welcome; and therefore he shall be in them, as the light in the air, as the sap
in the tree, as the soul in the body. Their communion with him shall be
intimate, and their union with him inseparable. [6.] The gift of the Holy Ghost
is a peculiar gift, bestowed upon the disciples of Christ in a distinguishing
way—them, and not the world; it is to them hidden manna, and
the white stone. No comforts comparable to those which make no
show, make no noise. This is the favour God bears to his chosen; it is
the heritage of those that fear his name.
Verses 18-24
When friends are parting, it is a common request they make to each other,
"Pray let us hear from you as often as you can:" this Christ engaged
to his disciples, that out of sight they should not be out of mind.
I. He promises that he would continue his care of them (v. 18): "I
will not leave you orphans, or fatherless; for,
though I leave you, yet I leave you this comfort, I will come to
you." His departure from them was that which grieved them; but it
was not so bad as they apprehended, for it was neither total nor final. 1. Not
total. "Though I leave you without my bodily presence, yet I do not leave
you without comfort." Though children, and left little, yet
they had received the adoption of sons, and his Father would be their Father,
with whom those who otherwise would be fatherless find mercy. Note, The case of
true believers, though sometimes it may be sorrowful, is never comfortless,
because they are never orphans: for God is their Father, who is an everlasting
Father. 2. Not final: I will come to you, erchomai—I
do come; that is, (1.) "I will come speedily to you at my
resurrection, I will not be long away, but will be with you again in a little
time." He had often said, The third day I will rise again. (2.)
"I will be coming daily to you in my Spirit;" in the tokens of his
love, and visits of his grace, he is still coming. (3.) "I will come
certainly at the end of time; surely I will come quickly to introduce you into
the joy of your Lord." Note, The consideration of Christ's coming to us
saves us from being comfortless in his removals from us; for, if he depart
for a season, it is that we may receive him for ever. Let
this moderate our grief, The Lord is at hand.
II. He promises that they should continue their acquaintance with him and
interest in him (v. 19, 20): Yet a little while, and the world sees me
no more, that is, Now I am no more in the world. After his
death, the world saw him no more, for, though he rose to life,
he never showed himself to all the people, Acts 10:41. The
malignant world thought they had seen enough of him, and cried, Away
with him; crucify him; and so shall their doom be; they shall see him
no more. Those only that see Christ with an eye of faith shall see him for
ever. The world sees him no more till his second coming; but his disciples have
communion with him in his absence.
1. You see me, and shall continue to see me, when the
world sees me no more. They saw him with their bodily eyes after his
resurrection, for he showed himself to them by many infallible proofs, Acts
1:8. And then were the disciples glad when they saw the Lord. They
saw him with an eye of faith after his ascension, sitting at God's right hand,
as Lord of all; saw that in him which the world saw not.
2. Because I live, you shall live also. That which grieved
them was, that their Master was dying, and they counted upon nothing else but
to die with him. No, saith Christ, (1.) I live; this the great
God glories in, I live, saith the Lord, and Christ saith the
same; not only, I shall live, as he saith of them, but, I do live; for he
has life in himself, and lives for evermore.We are
not comfortless, while we know that our Redeemer lives. (2.)
Therefore you shall live also. Note, The life of Christians is
bound up in the life of Christ; as sure and as long as he lives, those that by
faith are united to him shall live also; they shall live spiritually, a divine
life in communion with God. This life is hid with Christ; if the head and root
live, the members and branches live also. They shall live eternally; their
bodies shall rise in the virtue of Christ's resurrection; it will be well with
them in the world to come. It cannot but be well with all that are his, Isa.
26:19.
3. You shall have the assurance of this (v. 20): At that day, when
I am glorified, when the Spirit is poured out, you shall know more
clearly and certainly than you do now that I am in my Father, and you
in me, and I in you. (1.) These glorious mysteries will be fully known
in heaven; At that day, when I shall receive you to myself,
you shall know perfectly that which now you see through a glass darkly. Now
it appears not what we shall be, but then it will appear what
we were. (2.) They were more fully known after the pouring out of the Spirit
upon the apostles; at that day divine light should shine, and their eyes should
see more clearly, their knowledge should greatly advance and increase then,
would become more extensive and more distinct, and like the blind man's at the
second touch of Christ's hand, who at first only saw men as trees
walking. (3.) They are known by all that receive the Spirit of truth,
to their abundant satisfaction, for in the knowledge of this is founded
their fellowship with the Father and his Son Jesus
Christ. They know, [1.] That Christ is in the Father, is
one with the Father, by their experience of what he has wrought for them and in
them; they find what an admirable consent and harmony there is between
Christianity and natural religion, that that is grafted into this, and so they
know that Christ is in the Father. [2.] That Christ is in
them; experienced Christians know by the Spirit that Christ abides in them, 1
Jn. 3:24. [3.] That they are in Christ, for the relation is mutual, and equally
near on both sides, Christ in them and they in Christ, which speaks an intimate
and inseparable union; in the virtue of which it is that because he
lives they shall live also. Note, First, Union with
Christ is the life of believers; and their relation to him, and to God through
him, is their felicity. Secondly, The knowledge of this union
is their unspeakable joy and satisfaction; they were now in Christ, and he in
them, but he speaks of it as a further act of grace that they should know it,
and have the comfort of it. An interest in Christ and the knowledge of it are
sometimes separated.
III. He promises that he would love them, and manifest himself to them, v.
21-24. Here observe,
1. Who they are whom Christ will look upon, and accept, as lovers of him; those
that have his commandments, and keep them. By this Christ
shows that the kind things he here said to his disciples were intended not for
those only that were now his followers, but
for all that should believe in him through their word. Here
is, (1.) The duty of those who claim the dignity of being disciples. Having
Christ's commandments, we must keep them; as Christians in name and profession
we have Christ's commandments, we have them sounding in our ears, written
before our eyes, we have the knowledge of them; but this is not enough; would
we approve ourselves Christians indeed, we must keep them. Having them in our
heads, we must keep them in our hearts and lives. (2.) The dignity of those
that do the duty of disciples. They are looked upon by Christ to be such as
love him. Not those that have the greatest wit and know how to talk for him,
but those that keep his commandments. Note, The surest
evidence of our love to Christ is obedience to the laws of Christ. Such is the
love of a subject to his sovereign, a dutiful, respectful, obediential love, a
conformity to his will, and satisfaction in his wisdom.
2. What returns he will make to them for their love; rich returns; there is no
love lost upon Christ. (1.) They shall have the Father's love: He that
loveth me shall be loved of my Father. We could not love God if he did
not first, out of his good-will to us, give us his grace to love him; but there
is a love of complacency promised to those that do love God, Prov. 8:17. He
loves them, and lets them know that he loves them, smiles upon them, and
embraces them. God so loves the Son as to love all those that love him. (2.)
They shall have Christ's love: And I will love him, as
God-man, as Mediator. God will love him as a Father, and I will love him as a
brother, an elder brother. The Creator will love him, and be the felicity of
his being; the Redeemer will love him, and be the protector of his well-being.
In the nature of God, nothing shines more brightly than this, that God
is love. And in the undertaking of Christ nothing appears more
glorious than this, that he loved us. Now both these loves are
the crown and comfort, the grace and glory, which shall be to
all those that love the Lord Jesus Christ in sincerity. Christ
was now leaving his disciples, but promises to continue his love to them; for
he not only retains a kindness for believers, though absent, but is doing them
kindness while absent, for he bears them on his heart, and ever lives
interceding for them. (3.) They shall have the comfort of that love: I
will manifest myself to him. Some understand it of Christ's showing
himself alive to his disciples after his resurrection; but, being promised to
all that love him and keep his commandments, it must be
construed so as to extend to them. There is a spiritual manifestation of Christ
and his love made to all believers. When he enlightens their minds to know his
love, and the dimensions of it (Eph. 3:18, 19), enlivens their graces, and
draws them into exercise, and thus enlarges their comforts in himself—when he
clears up the evidences of their interest in him, and gives them tokens of his
love, experience of his tenderness, and earnests of his kingdom and glory,—then
he manifests himself to them; and Christ is manifested to none but those to
whom he is pleased to manifest himself.
3. What occurred upon Christ's making this promise.
(1.) One of the disciples expresses his wonder and surprise at it, v. 22.
Observe, [1.] Who it was that said this—Judas, not Iscariot. Judah,
or Judas, was a famous name; the most famous tribe in Israel was that of Judah;
two of Christ's disciples were of that name: one of them was the traitor, the
other was the brother of James (Lu. 6:16), one of those that were akin to
Christ, Mt. 13:55. He is called Lebbeus and Thaddeus, was
the penman of the last of the epistles, which in our translation, for
distinction's sake, we call the epistle of Jude. This was he
that spoke here. Observe, First, There was a very good man,
and a very bad man, called by the same name; for names commend us not to God,
nor do they make men worse. Judas the apostle was never the worse, nor Judas
the apostate ever the better, for being namesakes. But, Secondly, The
evangelist carefully distinguishes between them; when he speaks of this pious
Judas, he adds, not Iscariot. Take heed of mistaking; let us
not confound the precious and the vile. [2.] What he said—Lord how is it? which
intimates either, First, the weakness of his understanding. So
some take it. He expected the temporal kingdom of the Messiah, that it should
appear in external pomp and power, such as all the world would wonder after.
"How, then," thinks he, "should it be confined to us only?" ti
gegonen—"what is the matter now, that thou wilt not show
thyself openly as is expected, that the Gentiles may come to thy light,
and kings to the brightness of thy rising?" Note, We create
difficulties to ourselves by mistaking the nature of Christ's kingdom, as if it
were of this world. Or, Secondly, as expressing the strength
of his affections, and the humble and thankful sense he had of Christ's
distinguishing favours to them: Lord, how is it? He is amazed
at the condescensions of divine grace, as David, 2 Sa. 7:18. 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 worldthat sits
in darkness; to the base, and not to the mighty and noble; to babes, and
not to the wise and prudent.Distinguishing favours
are very obliging; considering who are passed by, and who are pitched upon. 2.
It is justly marvellous in our eyes; for it is unaccountable,
and must be resolved into free and sovereign grace. Even so, Father,
because it seemed good unto thee.
(2.) Christ, in answer hereto, explains and confirms what he had said, v. 23,
24. He overlooks what infirmity there was in what Judas spoke, and goes on with
his comforts.
[1.] He further explains the condition of the promise, which was loving him,
and keeping his commandments. And, as to this, he shows what an inseparable
connection there is between love and obedience; love is the root, obedience is
the fruit. First, Where a sincere love to Christ is in the
heart, there will be obedience: "If a man love me indeed,
that love will be such a commanding constraining principle in him, that, no
question, he will keep my words." Where there is true
love to Christ there is a value for his favour, a veneration for his authority,
and an entire surrender of the whole man to his direction and government. Where
love is, duty follows of course, is easy and natural, and flows from a
principle of gratitude. Secondly, On the other hand, where
there is no true love to Christ there will be no care to obey him: He
that loveth me not keepeth not my sayings, v. 24. This comes in here
as a discovery of those that do not love Christ; whatever they
pretend, certainly those do not love him that believe not his truths, and obey
not his laws, to whom Christ's sayings are but as idle tales, which he heeds
not, or hard sayings, which he likes not. It is also a reason why Christ will
not manifest himself to the world that doth not love him, because
they put this affront upon him, not to keep his sayings; why
should Christ be familiar with those that will be strange to him?
[2.] He further explains the promise (v. 23): If a man thus love me, I
will manifest myself to him. First, My Father will love him; this he
had said before (v. 21), and here repeats it for the confirming of our faith;
because it is hard to imagine that the great god should make those the objects
of his love that had made themselves vessels of his wrath. Jude
wondered that Christ should manifest himself to them; but this
answers it, "If my Father love you, why should not I be free with
you?" Secondly, We will come unto him, and make our abode with
him. This explains the meaning of Christ's manifesting himself to him,
and magnifies the favour. 1. Not only,I will, but, We will,
I and the Father, who, in this, are one. See v. 9.
The light and love of God are communicated to man in the light and love of the
Redeemer, so that wherever Christ is formed the image of God is stamped. 2. Not
only, "I will show myself to him at a distance,"
but, "We will come to him, to be near him, to be with
him," such are the powerful influences of divine graces and comforts upon
the souls of those that love Christ in sincerity. 3. Not only, "I will
give him a transient view of me, or make him a short and running visit,"
but, We will take up our abode with him which denotes
complacency in him and constancy to him. God will not only love obedient
believers, but he will take a pleasure in loving them, will rest in love to
them, Zep. 3:17. He will be with them as at his home.
[3.] He gives a good reason both to bind us to observe the condition and
encourage us to depend upon the promise. The word which you hear is not
mine, but his that sent me, v. 24. To this purport he had often spoken
(ch. 7:16; 8:28; 12:44), 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.
Verses 25-27
Two things Christ here comforts his disciples with:—
I. That they should be under the tuition of his Spirit, v. 25, 26, where we may
observe,
1. The reflection Christ would have them make upon the instructions he had
given them: These things have I spoken unto you (referring to
all the good lessons he had taught them, since they entered themselves into his
school), being yet present with you. This intimates, (1.) That
what he had said he did not retract nor unsay, but ratify it, or stand to it.
What he had spoken he had spoken, and would abide by it. (2.) That he had
improved the opportunity of his bodily presence with them to the utmost:
"As long as I have been yet present with them, you know I have lost no
time." Note, When our teachers are about to be removed from us we should
call to mind what they have spoken, being yet present with us.
2. The encouragement given them to expect another teacher, and that Christ
would find out a way of speaking to them after his departure from them, v. 26.
He had told them before that the Father would give them this other comforter
(v. 16), and here he returns to speak of it again; for as the promise of the
Messiah had been, so the promise of the Spirit now was, the consolation of
Israel. Two things he here tells them further concerning the sending of the
Holy Ghost:—
(1.) On whose account he should be sent: "The Father will send him in
my name; that is, for my sake, at my special instance
and request:" or, "as my agent and representative." He came in
his Father's name, as his ambassador: the Spirit comes in his name, as resident
in his absence, to carry on his undertaking, and to ripen things for his second
coming. Hence he is called the Spirit of Christ, for he pleads
his cause, and does his work.
(2.) On what errand he should be sent; two things he shall do:—[1.] He
shall teach you all things, as a Spirit of wisdom and revelation
Christ was a teacher to his disciples; if he leave them now that they have made
so little proficiency, what will become of them? Why, the Spirit shall teach
them, shall be their standing tutor. He shall teach them all things necessary
for them either to learn themselves, or to teach others. For those that would
teach the things of God must first themselves be taught of God; this is the
Spirit's work. See Isa. 59:21. [2.] He shall bring all things to your
remembrance whatsoever I have said unto you. Many a good lesson Christ
had taught them, which they had forgotten, and which would be to seek when they
had occasion for it. Many things they did not retain the remembrance of,
because they did not rightly understand the meaning of them. The Spirit shall
not teach them a new gospel, but bring to their minds that which they had been
taught, by leading them into the understanding of it. The apostles were all of
them to preach, and some of them to write, the things that Jesus did and
taught, to transmit them to distant nations and future ages; now, if they had
been left to themselves herein, some needful things might have been forgotten,
others misrepresented, through the treachery of their memories; therefore the
Spirit is promised to enable them truly to relate and record what Christ said
unto them. And to all the saints the Spirit of grace is given to be a
remembrancer, and to him by faith and prayer we should commit the keeping of
what we hear and know.
II. That they should be under the influence of his peace (v. 27): Peace
I leave with you. When Christ was about to leave the world he made
his will. His soul he committed to his Father; his body he bequeathed
to Joseph, to be decently interred; his clothes fell to the soldiers; his
mother he left to the care of John: but what should he leave to his poor
disciples, that had left all for him? Silver and gold he had none; but he left
them that which was infinitely better, his peace. "I
leave you, but I leave my peace with you. I not only
give you a title to it, but put you in possession of it." He did not part
in anger, but in love; for this was his farewell, Peace I leave with
you, as a dying father leaves portions to his children; and this is
a worthy portion. Observe,
1. The legacy that is here bequeathed Peace, my peace. Peace
is put for all good, and Christ has left us all needful good, all that is
really and truly good, as all the purchased promised good. Peace is put for
reconciliation and love; the peace bequeathed is peace with God, peace with one
another; peace in our own bosoms seems to be especially meant;
a tranquillity of mind arising from a sense of our justification before God. It
is the counterpart of our pardons, and the composure of our minds. This Christ
calls his peace, for he is himself our peace, Eph. 2:14. It is
the peace he purchased for us and preached to us, and on which the angels
congratulated men at his birth, Lu. 2:14.
2. To whom this legacy is bequeathed: "To you, my disciples and followers,
that will be exposed to trouble, and have need of peace; to you that are the
sons of peace, and are qualified to receive it." This legacy was left to
them as the representatives of the church, to them and their successors, to
them and all true Christians in all ages.
3. In what manner it is left: Not as the world giveth, give I unto you. That
is, (1.) "I do not compliment you with Peace be unto you; no,
it is not a mere formality, but a real blessing." (2.) "The peace I
give is of such a nature that the smiles of the world cannot give it, nor the
frowns of the world take it away." Or, (3.) "The gifts I give to you
are not such as this world gives to its children and votaries, to whom it is
kind." The world's gifts concern only the body and time; Christ's gifts
enrich the soul for eternity: the world gives lying vanities, and that which
will cheat us; Christ gives substantial blessings, which will never fail us:
the world gives and takes; Christ gives a good part that shall never be
taken away. (4.) The peace which Christ gives is infinitely more
valuable than that which the world gives. The world's peace begins in
ignorance, consists with sin, and ends in endless troubles; Christ's peace
begins in grace, consists with no allowed sin, and ends at length in
everlasting peace. As is the difference between a killing lethargy and a
reviving refreshing sleep, such is the difference between Christ's peace and
the world's.
4. What use they should make of it: Let not your heart be troubled, for
any evils past or present, neither let it be afraid of any
evil to come. Note, Those that are interested in the covenant of grace, and
entitled to the peace which Christ gives, ought not to yield to overwhelming
griefs and fears. This comes in here as the conclusion of the whole matter; he
had said (v. 1), Let not your heart be troubled, and here he
repeats it as that for which he had now given sufficient reason.
Verses 28-31
Christ here gives his disciples another reason why their hearts should not be
troubled for his going away; and that is, because his heart was not. And here
he tells them what it was that enabled him to endure the cross and despise the
shame, that they might look unto him, and run with
patience. He comforted himself,
I. That, though he went away, he should come again: "You have
heard how I have said, and now I say it again, I go away, and
come again." Note, What we have heard of the doctrine of Christ,
especially concerning his second coming, we have need to be told again and
again. When we are under the power of any transport of passion, grief, or fear,
or care, we forget that Christ will come again. See Phil. 4:5. 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 Th.
4:13, 14.
II. That he went to his Father: "If you loved me, as by
your sorrow you say you do, you would rejoice instead of
mourning, because, though I leave you, yet I said, I go unto the
Father, not only mine, but yours, which will be my advancement and
your advantage; for my Father is greater than I." Observe
here, 1. It is matter of joy to Christ's disciples that he is gone to the
Father, to take possession for orphans, and make intercession for
transgressors. His departure had a bright side as well as a dark side.
Therefore he sent this message after his resurrection (ch. 20:17), I
ascend to my Father and your Father, as most comfortable. 2. The
reason of this is, because the Father is greater than he, which,
if it be a proper proof of that for which it is alleged (as no doubt it is),
must be understood thus, that his state with his Father would be much more
excellent and glorious than his present state; his returning to his Father (so
Dr. Hammond) would be the advancing of him to a much higher condition than that
which he was now in. Or thus, His going to the Father himself, and bringing all
his followers to him there, was the ultimate end of his undertaking, and
therefore greater than the means. Thus Christ raises the thoughts and
expectations of his disciples to something greater than that in which now they
thought all their happiness bound up. The kingdom of the Father, wherein he
shall be all in all, will be greater than the mediatorial kingdom. 3. The
disciples of Christ should show that they love him by their rejoicing in the
glories of his exaltation, rather than by lamenting the sorrows of his
humiliation, and rejoicing that he is gone to his Father, where he would be, and
where we shall be shortly with him. Many that love Christ, let their love run
out in a wrong channel; they think if they love him they must be continually in
pain because of him; whereas those that love him should dwell at ease in
him, should rejoice in Christ Jesus.
III. That his going away, compared with the prophecies which went before of it,
would be a means of confirming the faith of his disciples (v. 29): "I
have told you before it come to pass that I must die and rise again,
and ascend to the Father, and send the Comforter, that, when it is come
to pass, you might believe." See this reason, ch. 13:19; 16:4.
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 Pt. 1:6.
IV. That he was sure of a victory over Satan, with whom he knew he was to have
a struggle in his departure (v. 30): "Henceforth I will not talk
much with you, having not much to say, but what may be adjourned to
the pouring out of the Spirit." He had a great deal of good talk with them
after this (ch. 15 and 16), 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. 12:31. 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 Co. 2:8. But he has nothing in me. Observe
here, 1. The prospect Christ had of an approaching conflict, not only with men,
but with the powers of darkness. The devil had set upon him with his
temptations (Mt. 4), 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. 2:14); the Jews called him the angel of death, as
an executioner. Now Christ having done no evil, Satan had no legal power
against him, and therefore, though he prevailed to crucify him, he could not
prevail to terrify him; though he hurried him to death, yet not to despair.
When Satan comes to disquiet us, he has something in us to perplex us with, for
we have all sinned; but, when he would disturb Christ, he found no occasion
against him. (2.) There was no corruption in Christ, to give advantage to the
prince of this world in his temptations. He could not crush his
undertaking by drawing him to sin, because there was nothing sinful in him,
nothing irregular for his temptations to fasten upon, no tinder for him to
strike fire into; such was the spotless purity of his nature that he was above
the possibility of sinning. The more Satan's interest in us is crushed and
decays, the more comfortably may we expect sufferings and death.
V. That his departure was in compliance with, and obedience to, his Father.
Satan could not force his life from him, and yet he would die: that the
world may know that I love the Father, v. 31. We may take this,
1. As confirming what he had often said, that his undertaking, as Mediator, was
a demonstration to the world, (1.) Of his compliance with the Father; hereby it
appeared that he loved the Father. As it was an evidence of his love to man
that he died for his salvation, so it was of his love to God that he died for
his glory and the accomplishing of his purposes. Let the world know that
between the Father and the Son there is not love lost. As the Father
loved the Son, and gave all things into his hands; so the Son
loved the Father, and gave his spirit into his hand. (2.)
Of his obedience to his Father: "As the Father gave me
commandment, even so I did—did the thing commanded me in the manner
commanded." Note, The best evidence of our love to the Father is our doing
as he hath given us commandment. As Christ loved the Father, and obeyed
him, even to the death, so we must love Christ, and obey him.
Christ's eye to the Father's commandment, obliging him to suffer and die, bore
him up with cheerfulness, and overcame the reluctancies of nature; this took
off the offence of the cross, that what he did was by order from the Father.
The command of God is sufficient to bear us out in that which is most disputed
by others, and therefore should be sufficient to bear us up in that which is most
difficult to ourselves: This is the will of him that made
me, that sent me.
2. As concluding what he had now said; having brought it to this, here he
leaves it: that the world may know that I love the Father. You
shall see how cheerfully I can meet the appointed cross: "Arise,
let us go hence to the garden;" so some; or, to Jerusalem. When
we talk of troubles at a distance, it is easy to say, Lord, I will
follow thee whithersoever thou goest; but when it comes to the pinch,
when an unavoidable cross lies in the way of duty, then to say, "Arise,
let us go to meet it," instead of going out of our way to miss
it, this lets the world know that we love the Father. If this
discourse was at the close of the passover-supper, it should seem that at these
words he arose from the table, and retired into the drawing-room, where he
might the more freely carry on the discourse with his disciples in the
following chapters, and pray with them. Dr. Goodwin's remark upon this is, that
Christ mentioning the great motive of his sufferings, his Father's commandment,
was in all haste to go forth to suffer and die, was afraid of slipping the time
of Judas's meeting him: Arise,says he, let us go hence but
he looks upon the glass, as it were, sees it not quite out, and therefore sits
down again, and preaches another sermon. Now, (1.) In these words he gives his
disciples an encouragement to follow him. He does not say, I must go; but, Let
us go. He calls them out to no hardships but what he himself goes
before them in as their leader. They had promised they would not desert him:
"Come," says he, "let us go then; let us see
how you will make the words good." (2.) He gives them an example, teaching
them at all times, especially in suffering times, to sit loose to all things
here below, and often to think and speak of leaving them. Though we sit easy,
and in the midst of the delights of an agreeable conversation, yet we must not
think of being here always: Arise, let us go hence. If it was
at the close of the paschal and eucharistical supper, it teaches us that the
solemnities of our communion with God are not to be constant in this world.
When we sit down under Christ's shadow with delight, and say, It is
good to be here; yet we must think of rising and going hence; going
down from the mount.
