6 Jesus saith unto him, I am the way, and the truth, and the life: no man cometh unto the Father, but by me.

7 If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.

8 Philip saith unto him, Lord, shew us the Father, and it sufficeth us.

9 Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?

10 Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak

[Father are one.

not of myself: but the Father that dwelleth in me, he doeth the works.

11 Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake.

12 Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father.

13 And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son.

14 If ye shall ask any thing in my name, I will do it. (S)

15 If ye love me, keep my com mandments.

CHAP. XIV.

(S) Ver. 1-14. Jesus encourages and comforts his disciples.-In these last discourses of our Saviour, he endeavours to comfort his apostles by a variety of considerations, at which we can only glance. "Let not your heart be troubled: ye believe in God, believe also in me :" that is, ye believe in the power and goodness of my heavenly Father; rely no less on my promises of grace and mercy: "I and the Father are oue."

He then assures them, that though he is about to leave the world, and that in the most awful way, by a cruel and ignominious death, yet will he not finally forsake them. He is only going home to his Father's house, where there are 66 many mansions" of bliss and glory, that he may prepare a place for them to reside with him for ever. Thomas, with the same difficulty to understand, and reluctance to believe, that he manifested in another case, affects not to know whither his Lord is going, nor yet the way: and Philip, uniting with him, seems to require a corporeal sight of God, and of these heavenly mansions of which he speaks: "Lord, shew us the Father, and it sufficeth us." Jesus then exhibits himself as the way to the Fa

ther the true and living way, as he had before taught them (chap. x. 9, &c.); the only way by which men can have access to God and heaven.

He farther informs them (as before), that such a union subsists between the Father and himself, that whosoever seeth the Son seeth the Father also. There is such an intimate union between these divine persons, that whosoever communeth with the one, communeth with the other also.

Jesus then addresses the twelve, and as Elijah said to Elisha-"Ask what I shall do for thee, before I am taken from thee:" so Jesus says, "If ye ask any thing in my name, I will do it." Let this then eucourage us to pray in the name of Jesus, who is not only our intercessor, but our agent. "Whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son." This extensive promise, however, must be limited within the boundaries of common sense. It is not to be supposed that our Lord would sanction the extravagances of enthusiasm, much less of crime: the concluding phrase, indeed, limits it to things in which" the Father may be glorified through the Son." Many " ask and have not, because they ask amiss." (James iv. 2, 3.)

Ver. 12. Because I go unto my Father.-This refers to the day of Pentecost, when Christ, having ascended up on high, poured forth therefrom the gifts he had received of the Father for that purpose. See Acts ii.I go unto my Father,-Abp. Fenelon

here uses.

beautifully remarks on the simple language Christ So a prince, educated in his father's palace, would speak of it as perfectly familiar to him, as going home,-without being dazzled with the contemplation of its splendours.

16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; 17 Even the Spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him; but ye know him; for he dwelleth with you, and shall be in you.

18 I will not leave you comfortless: I will come to you.

19 Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also.

20 At that day ye shall know that I am in my Father, and ye in me, and I in you.

21 He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.

22 Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?

23 Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.

[test of love.

24 He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father's which sent me.

25 These things have I spoken unto you, being yet present with you.

26 But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.

27 Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.

28 Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I.

29 And now I have told you before it come to pass, that, when it is come to pass, ye might believe.

30 Hereafter I will not talk much with you for the prince of this world cometh, and hath nothing in me.

31 But that the world may know that I love the Father; and as the Father gave me commandinent, even so I do. Arise, let us go hence. (T)

(T) Ver. 15-31. Our Lord enjoins a strict obedience to his commands, and promises another Comforter.-Love is the true source of Christian obedience, and that obedience is the great test of love: "If ye love me, keep my commandments." In that case I will ask the Father, and he will send you another Comforter, Advocate, and Friend, who will more than supply the loss of my bodily presence; and he shall remain with you, not for a few years, as I have been, but for ever. The primary idea of the original term (Paraklete) appears to be that of an Advocate, or a person

called upon to plead one's cause in a court of judicature; and as the same is also the adviser or counsellor of his client, and being thus the means of great support and consolation, he may be also called a Comforter. Thus our Lord Jesus, who is the great Advocate, and wonderful Counsellor of his people, is also their Comforter, in all cases of difficulty and affliction; and hence the Holy Spirit here promised is called another Comforter. There is this difference, however, between these illustrious Advocates: Christ is our Advocate with his Father in the court of heaven; but the office of the

Ver. 18. Comfortless.-Marg. "Orphans," the Thost "comfortless" part of society-having none to help, and none to care for them.

Ver. 30. The prince of this world- e. Sa'an (chap. xii. 31); elsewhere called "the God of this world." 1 Cor. iv. 4.-Hath nothing in me~i, e.

according to Doddr., "No guilt of mine, to give him power over me; nor any inward corruption, to take part with his temptation."

Ver. 31. Arise, let us go hence.--This leads to the supposition, that the following conversation fook place on the way to Gethsemane, as we have stated.

Holy Spirit is rather to instruct, advise, and assist us here below, and thus he becomes our Comforter on earth. And this he does in perfect harmony with the work of Christ himself; nor is there more harmony in the operations of the Father and the Son, then there is between those of the Son and the Holy Spirit: for as the Son doth nothing of himself, or independent of the Father, so also the Holy Spirit, in all the consolations which he offers (as it is afterwards expressed), takes of "the things of Christ," and exhibits them to his people. In fact, all the comforts which the Holy Spirit administers to believers are derived

from the doctrine and work of Christ-his obedience and sufferings; his death and resurrection.

This Holy Spirit is also called the Spirit of Truth, because it is his office to reveal truth, and to apply it to the consolation of the human mind, nor is any consolation derived from him but what is founded in truth and righteousness. The Spirit also teaches and instructs us, by bringing to our recollection, and impressing on our minds-not new truths, but those which Christ himself taught: for as Christ himself taught nothing but what he had heard and learned of the Father (chap. viii. 26, 40), so, it is said, "the Holy Spirit shall speak nothing of himself, but whatsoever he shall hear" from the Father and from Christ, "that shall he speak," and reveal to men. (ch. xvi. 13.) These things we introduce by way of anticipation, in order to show that there is, in all the operations of the Divine Persons, the most perfect

harmony that can be conceived, and even more than creatures can possibly conceive; and yet, in the economy of our redemption, each has a distinct department.

In the eastern countries, on entering a house (aud we believe also in departing), it is usual to pronounce a Salam, that is, a wish of Peace; and it is, we presume, in conformity with that custom that our Lord made this his parting blessing: "Peace 1 leave with you: my peace I give unto you: not as the world giveth, give I unto you." How does the world give? In a cold, complimentary, heartless manner. How does Christ give? All the blessings which he bestows are sprinkled with his blood. "He laid down his life" for us. Let not, therefore, our hearts be troubled; neither let us be afraid.

Our Lord proceeds (ver. 28): "Ye have heard how I said unto you I go away, and come again unto you: If ye loved me as ye ought to do, ye would rejoice, because I said, I go unto the Father; for my Father is greater than I." Far be it from us to attempt to dive into the mysteries of the divine nature, which must necessarily be incomprehensible. That God is greater than man seems a truism unworthy of the occasion; but where there is a perfect equality of nature, we may easily conceive a gradation in rank between a son and his father-between a messenger and him that sent him. In all the offices of Christ, as Prophet, Priest, and King, he evidently sustains a rank below the Father. But what ground of joy could it afford to Christ's disciples that he was going to his Father?

CHAP. XV. Ver. 2. Every branch in me that beareth not fruit.-By this it is evident, that to be in Christ implies only a profession; for those who bear no fruit cannot be real Christians: that such are taken away, argues, therefore, nothing against the perseverance of true believers. In allusion to the practice of grafting, it may be observed, that persons may be grafted into the Christian profession, without being vitally united to Christ by faith, though none can be thus united without being grafted, since we are not naturally so.

We may

be grafted by baptism, or by education, but it requires the quickening influences of the Holy Spirit to produce a vital union and fruitful branches. As to grafting vines, that this was formerly, and still is

the practice in certain cases, we may safely infer from the directions given for its performance in works of husbandry. See Collumella on Husbandry, book iv. ch. 29; and Speechley's Treatise on the Culture of the Vine, 4to. 1798. He purgeth iti. e. by pruning; the only way in which a vine can be purged.

Ver. 3. And now ye are clean-or purged: the same word as is used in the preceding verse. The expression may refer to chap. xiii. 10- Now ye are clean, but not all;" Judas being then present, but now he was gone out, they were all clean.

Ver. 4. Abide in me, and [I will abide in you. The expression is evidently elliptical, and must be thus explained.

except it abide in the vine; no more can ye, except ye abide in me.

5 I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.

6 If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.

7 If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.

[branches in him.

8 Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.

9 As the Father hath loved me, so have I loved you: continue ye in my. love.

10 If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love.

11 These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. (U)

Plainly this: That as he was about to be advanced to higher honours, so he had promised to his disciples that they should be with him to behold, and partake his glory. "Because I live, ye shall live also." When I am raised from the dead ye also shall be raised to newness of life. When I am raised to the right hand of God, ye shall sit with me in heavenly places. I will not (long) leave you orphans, without hope and comfort; but will provide you a home in my Father's house, that where I am there shall ye be also. "He that loveth me shall be loved of my Father; and I will love him and manifest myself unto him."

Judas (not Iscariot) saith unto him, "Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?" This is a question that leads us into the very essence of vital religion, into the doctrine of communion with God through Christ. "If any man love me he will keep my words; and my Father will love him, and we will come unto him and make our abode with him." This is what the same Evangelist means, in his Epistles, by "Fellowship with the Father, and with his Son, Jesus Christ.” (1 John i. 3.)

CHAP. XV.

(U) Ver. 1-11. Christ the true Vine, and his disciples the branches.-Dr. Doddridge supposes the following discourse was also delivered in the guest-chamber, where our Lord partook the Passover, and

instituted the Holy Supper; others, as Hammond and Guise, suppose it delivered in their way through some vineyards to the garden of Gethsemane; and we know that our Lord was used to converse walking with his disciples. It is very possible, however, on the former supposition, that the guest-chamber might have a view over some neighbouring vineyards, which the Passover full-moon would enable them to contemplate with advantage; and we know that it was our Lord's custom to notice any natural objects which might present themselves, in order to deliver spiritual truths under the most instructive figures.

The Old Testament frequently represents to us the Jewish Church under this image; but here we are not to understand the Church, but Christ himself, as the true Vine; and the members of his Church, including all true believers, as branches of this vine; and as the branches can only live and bear fruit while existing in and deriving sap from the parent vine, so Christ's disciples, whatever they profess, can only bear fruit in virtue of communion with him, and grace derived from him.

Sweetly instructive as is this allegory, it has produced some bitter controversy; but in arguing theological truths from parables, as this is, we should be very cautious not to go beyond first principles. It is very certain that both churches and individuals, though branches of this vine, may need pruning; and some divines, we think too

Ver. 5. Without me.-Marg. "Severed from me;" so Camp. Doddr. Separate from me."

Ver. 6. Cast forth-i. e. thrown away. And is withered-Camp. " which is withered;" a Hebrew idiom, the copulative often supplying the place of the relative.

Ver. 7. Unto you.-Doddr. " for you."

Ver. 8. So shall ye be-i. e. evidently appear to be. Ver. 9. Continue ур in my love-i. e. according to Camp., Study to maintain your place in my affections. Ver. 11. That my joy wight remain in you.--Doddr. "That my joy in you might continue." Camp. "That I might continue to have joy in you."

12 ¶ This is my commandment, That ye love one another, as I have loved you.

13 Greater love hath no man than this, that a man lay down his life for his friends.

14 Ye are my friends, if ye do whatsoever I command you.

15 Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.

16 Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.

17 These things I command you, that ye love one another.

18 If the world hate you, ye know that it hated ine before it hated you.

[commandment.

19 If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.

20 Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep your's also.

21 But all these things will they do unto you for my name's sake, because they know not him that sent me.

22 If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin. 23 He that hateth me hateth my Father also.

24 If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father.

25 But this cometh to pass, that

hastily, have inferred the final apostacy of real believers, from the circumstance of branches being separated from this vine, in which we think one material circumstance has been overlooked. Believers are not naturally branches of this vine, but are engrafted into the stock, which is Christ, and form a vital union with him. The grafting of vines, though not usual, is sometimes practised, and probably in the vine countries much more frequently. Now we know that grafting does now always succeed, and the branch grafted can only be considered as stuck on, till it becomes united with the stem. If it do not thus unite in due time, as it can bear no fruit, so it is thrown away as useless, and fit only for the fire but if it properly unites, then it becomes fruitful; but still is liable to the pruning knife, that it may bring forth more fruit.

But the great doctrine of the parable is, "Without me," that is, severed from or independent of me, "ye can do nothing;" that is, bear no fruit: and the great use of the doctrine is to guard Christians against self-confidence, and its natural effectapostacy. It is not necessary here to enter far into the doctrine of final perseverance, Three things are certain; first, that we cannot be saved without it: "He that endureth to the end, the same shall be saved." 2. That grace to persevere can be derived from Christ only; "Without me ye can do nothing." 3. That it is extremely dangerous to trust our salvation to former experiences, without competent evidence from the fruit we bear, that we still belong to Christ. "Herein is my Father glorified, that ye bring forth much fruit; so shall ye be my disciples."

Ver. 16. That your fruit should remain-i. e. that ye should continue to bear fruit even in old age. Ps. xcii. 14.

Ver. 18. Hated me before it hated you.-Lardner, "Hated me, your chief," which Doddr. approves, but Camp. strenuously opposes.

Ver. 20. My saying-Camp." My word."
Ver. 22. They had not had sin.-See chap. ix. 21.

No cloke.-" Marg. " No excuse." So Doddr. Ver. 24. Now have they both seen, &c.-Compare chap. xiv. 9.

Ver. 25. But this cometh to pass.-Doddr. "This is permitted;" these words, indeed, are merely sup plementary, not being in the original; yet are properly supplied. -They hated me without a cause.These words are quoted from Psalm xxxv. 19.