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e ver. 15.

(1 John ii.

24. Rev. iii, 20.

v. 19, 38;

28: xii. 49.

Luke xxiv. 40 ch.xv.

26 : xvi. 7. ich. ii. 29. xii.

10: xvi. 13.

20, 27.

that thou wilt manifest thyself unto us, and not unto the world ? 23 Jesus answered and said unto him, e If a man

love me, he will keep my word : and my Father will love 11 John ii. him, ' and we will come unto him, and make our abode

with him. 24 He that loveth me not keepeth not my g ver. 10. ch. sayings : and 8 the word which ye hear is not mine, but

it. 10 viti. the Father's which sent me. 25 These things have I h ver. 18. spoken unto you, " being yet present with you. 26 But h the

1.1: Comforter, [s which is] the Holy Ghost, whom the Father i eh. ii. 92: xii. will send in my name, i he shall teach you all things, and

John is." t bring all things to your remembrance, whatsoever I hace r render, while yet abiding with you.

s omit : not expressed in the original. If any word is supplied, even would be better.

t render, bring to your remembrance all things which I spake unto you. the [brother of James,” in Luke vi. 16: and wonderful promise of ver. 23, see see note on Matt. x. 3. Meyer remarks Rom. viii. 15. 25—31.] His farethat ihe words not Iscariot are in reality well, and the parting bequest of His Lore. superfluous, after ch. xiii. 30, but are added

25.] have I spoken is anticipatory, by St. John from his deep horror of the referring, as “I said(ver. 26), to the Traitor who bore the same name.

futures, shall teach," and “shall bring The question seems to be put with the to remembrance.” Meyer supposes that a Jewish idea, that the Messiah, the King pause took place here, and the Lord looks and Judge of the nations, must necessarily back on what He had said to them. But manifest himself to the world. [In this does not seem so natural. reference to the reading in the margin,

26.] But-as if He had said, “ And how is it, &c. ?, we may remark, I know that ye do not understand them that and, preceding an interrogation, ex- yet : but' &c. the Holy Ghost) The presses astonishment at what has just been Paraclete, or Comforter, is now more closely said, and, assuming it, connects to it a defined by this well-known Name,-and, by conclusion which appears to refute or cast the words, whom (which) the Father will doubt on it.] how is it that] lite send, and the pronoun He ..., designated rally, What has happened, that ...? personally, as One sent, and One acting

23, 24.] These verses contain the on them. in my name] not, in answer to the question in both its parts : My stead, but in regard of me-in " how is it, that Thou wilt manifest Thy answer to My prayer, and prayers in My self to us,”— because love to Christ, lead- name,- to those who bear My name,—and ing to the keeping of His word, is the as a means of manifesting Me,' shall necessary condition of the indwelling and teach you all things stands by itself, not manifestation in man of the Fatber and with “whatsoever I have said unto you :" the Son ;—how is it, that Thou wilt not shall teach you all things,- all that manifest Thyself to the world ?” because · can and may be learnt by you, all that want of love to Christ, leading to neglect of belongs to your work and life in Me.' His words, necessarily excludes from com- and bring all things to your rememmunion with the Father and the Son, and brance] What is not understood is liable the Spirit, who reveals the Son in man. to be forgotten ;—and therefore in this “ The addition, we will come unto him, word is implied the giving them a right and make our abode with him, makes this understanding of, as well as recalling, incapacity still plainer and more deeply what Jesus had said to them : see ch. ii. felt.” Meyer. For (and meaning,- hence 22; xii. 16. It is on the fulfilment you may infer what I am setting forth) of this promise to the Apostles, that their the word which ye hear (and which the sufficiency as Witnesses of all that the world keepeth not, but neglects),--is not Lord did and taught, and consequently Mine, but the Father's. On the gracious THE AUTHENTICITY OF THE GOSPEL NAR

Col. iii. 15.

Xvi. 10; XX.

xvi. 4.

said unto you. 27 « Peace I leave with you, my peace I k Phil. iv.7. give unto you : not as the world giveth, give I unto you.

Let not your heart be troubled, neither let it be afraid. 1 ver. 1. 28 Ye have heard how m I said unto you, I go away, and m ver. 3, 18. come [u again] unto you. If ye loved me, ye / would rejoice, because [I said] "I go unto the Father : for my n ver. 12. ch. Father is greater than I. 29 And onow I have told you och. xiii. 19: before it come to pass, that, when it is come to pass, ye z might believe. 30 a Hereafter I will not talk much with you: P for the prince of b this world cometh, and pebi.vii. 31:

u not expressed in the original. I render, would have rejoiced. y omit.

z render, may. & render, I will no more.

b render, the. RATIVE, is grounded. 27.] This is divine essence of the Father, but rather introduced by ver. 25, which suggests the His present state with the heavenly glory speedy close of the discourse. It was cus to which He was soon to be exalted." toinary to take leave with wishes of And C'occeius : “ The inferiority here is peace :-s0 1 Sam. i. 17: Luke vii. 50: not to be understood as meaning, accordActs xvi. 36: 1 Pet. v. 14: 3 John 15. ing to His human nature; for the words Also, to reassure by such words; see Gen. point to an inferiority which would be laid xliii. 23: Judg. vi. 23. But our Lord aside, on His going to the Father.And distinguishes His peace, true peace, the this removes all reason for fear, as they peace which I have and give' (see ch. xv. will be exalted in Him. The whole 11), from the mere empty word used in doctrinal controversy which has been raised the world's form of greeting. Peace (in on these words (especially by the Fathers general) He leaves with them ;-His peace against the Arians), seems not to belong He gives to them, over and above that to the sense of the passage. That there is other. The words, as the world giveth, a sense in which the Father is greater must refer, I think, to the world's manner than even the glorified Son, is beyond of giving ,- not to the unreality of the doubt (see especially 1 Cor. xv. 27 f.); but world's peace, of which, however true, as on the one hand that concession is no there is no direct mention here. The concession to Arianism, because it is not world can only give peace in empty for in the essential being of the Son, but in His mulæ, saying • Peace, peace,' when there is Mediatorial office, that this His inferiority no peace: Jer. vi. 14 al. 28.] The consists, so on the other hand this verse former part of the verse gives a reason implies in itself no such inferiority, the why their heart should not be troubled ; discourse being of another kind. then the rest of the verse removes. all 29.] I have told you-viz. “the prophecies ground of fear, since it is an exaltation of of My Resurrection and Ascension,' &c. Him whom they loved, which is about to

ye may believe] See ch. xiii. 19, happen; and therefore a ground of joy, where the words that I am He" are sup. and not of fear. my Father is greater plied. That ye may believe, in the fullest than I] And therefore the going of Jesus sense of the word. “Not that they did to the Father is an advancement. This not previously believe Him to be the Son word greater, as Luther well remarks, is of God: but then, when that was fulfilled not here used as referring to the Nature in Him, which He had before predicted, or Essence of the Son as related to the this their faith, which now, when he was Father, - but as indicating that particular speaking to them, was small, and, when He subordination to the Father in which the died, was almost extinguished, revived and Lord Jesus then was,- and the cessation flourished.” Augustine. See 1 John v. 13. of the state of humiliation, and entering 30.] I will no more talk much with into His glory, which would take place on you :- then, as Stier remarks, He had some His being received up to the Father. So words more to say, and was not about to also Calvin : “Christ is not here com- break off at ver. 31, as some have supposed. paring the Divinity of the Father with The necessity of the time broke off further His own, nor His human nature with the words. the prince of this world] i.e.

q ch. x. 18.

Phil.ii. s. Heb. v.8.

hath nothing in me. 31 But that the world may know that I love the Father; and 9 as the Father gave me commandment, even so I do. Arise, let us go hence.

XV. 1 I am the true vine, and my Father is the husband

Satan :-not, Satan" in Judas, but Satan bable,—that ch. xiii. xiv. happened outside himself, with whom the Lord was in con- the city, and that between ch. xiv. and flict during His passion : see Luke iv. 13 xv. the paschal meal takes place. Com(and note), and xxii. 53. hath nothing pare also ch. xii. 30, which is decisive in me] i.e. as Augustine, " findeth no sin in against this idea. Me.” This is the only true interpretation : CHAP. XV. 1–27.] Injunction to vital has nothing in Me-no point of appliance union in love with Jesus and one another. whereon to fasten his attack. But Meyer

1-1.) Their relation to Him. well observes, that this is rather the fact Various circumstances suggestive of this to be assumed as the ground of what is similitude, of the vine and its branches, here said, than the thing itself which is have been imagined; but none of them are said. Tholuck, and many others render satisfactory. The vineyards on the way to it, has no power over me,' or as Euthy- Gethsemane,—the carved vine on the great mius, finds nothing worthy of death. doors of the temple,-a vine trained about 31.7 * But My Death is an act of voluntary the window of the guest-chamber,- are all obedience, that it may be known that I fanciful, and the two first (see on ch. xiv. love and obey the Father-that the glory 31) inapplicable. The cup, so lately parof the Father in and by Me may be mani. taken, is certainly nearer, -see below. But fested. The construction is elliptic: I believe that most probably the Lord did supply, 'But (his power over Me for death not take the similitude from any outward will be permitted by Me) that,' &c. And suggesting occasion, but as a means of ilthe period should be at so I do, as in the lustrating the great subject, the inner text. Meyer and others would put unity of Himself and His. Occasion only a comma here, and carry on the sense, enough was furnished, by the Old Test. But that the world may know that I love symbolism of the vineyard and the vine, the Father, and as the Father commanded Isa. v. 1 ff.; Jer. ii. 21 ; Ezek. xix. 10 ff., me, thus I do, arise, let us go hence. I and especially Ps. lxxx. 8–19: by the inneed only put it to the inner feeling of timate analogy of vegetable life of which any who have learned to appreciate the the tree bearing fruit is the highest kind, majesty and calmness of our Lord's dis- and of such trees the vine the noblest) courses, whether a sentence so savouring with spiritual, and perhaps also by the of theatrical effect is likely to have been fruit of the vine having been so recently spoken by Him. We may notwithstand the subject of their attention and the ing safely believe that the words “ Arise, Lord's prophecy, Luke xxii. 18 and the let us go hence," without this connexion, parallel places. 1.] The Vine and do undoubtedly express the holy boldness branches stand in a much nearer connexion of the Lord in going to meet that which than the Shepherd and the sheep, or the was to come upon Him, and are for that lord of the vineyard and the vines; and reason inserted by St. John. Arise, answer to the Head and members in Eph. let us go hence] These words imply a v. 23, 30; Col. ii. 19, linked together by a movement from the table to depart. "Pro. common organization, and informed by one bably the rest of the discourse, and the and the same life. the TRUE vine] prayer, ch. xvii., were delivered when now not only, the vine by which prophecy is all were standing ready to depart. There fulfilled: not only, 'the vine in which the would be some little pause, in which the organism and qualities of the vine are most preparations for departure would be made. nobly realized, but, as in ch. i.9, the true, But the place is clearly the same, see i. e. the original, or archetypal: that ch. xviii. 1,“ when Jesus had spoken these which served for the pattern of all such words, He went forth :"-besides which, we afterwards. The material creations of God can hardly suppose, as Grotius and others, are only inferior examples of that finer discourses of a character like those in ch. spiritual life and organism, in which the xv. xvi. to have been delivered to as many creature is raised up to partake of the as eleven persons, while walking by the divine nature; only figures of the true, way, and in a time of such publicity as Heb. ix. 24 ; “ patterns (i. e. representa. that of the Paschal feast. Still less is the tions) of things in the heavens," ib. 23; supposition of Bengel and Beausobre pro- see ch. vi. 32. the husbandman) Not

xvii. 17.

1 Pet i. 22. c Col. i. 23.

1 John ii. 6. d Hos. xiv.8.

man. 2 a Every branch in me that beareth not fruit a Matt. xv. 18. he taketh away: and every branch that beareth fruit, he purgeth it, that it may d bring forth more fruit. 3 be Now are ye clean through the word which I have bch. xtil. 10: spoken unto you. 4c Abide in me, and I in you. As the Eps: 26. branch cannot bear d fruit of itself, except it abide in the Collini vine; no more can ye, except ye abide in me. 5 I am the Phil, i. 11: vine, ye are the branches : he that abideth in me, and I in him, the same f bringeth forth much fruit : 8 for without me ye can do nothing. If a man abide not in me, he is e cast forth as a branch, and is withered ; and h men gather 1. 10. Acts e render, cleanseth.

d render, as above, bear. e render, Ye are clean already by reason of.

render, beareth : the verb is one and the same throughout. 8 render, because apart from me.

h render, they.

iv. 13.

e Matt. iij. 10:

vii. 19. Acts iv. 12.

only the tiller of the land, but the vine. you), which (see on ver. 2 above) would planter and dresser ; He who has originated be contrary to the sense : but as a clause the relation between the vine and branches dependent on the former, .Take care that by planting the Vine in this earth (the ye abide in Me and I in you :' both these nature of man), and who looks for and being necessary to the bringing forth ensures the bringing forth of fruit.

fruit: see ver. 5, where the two are simi. 2.] The Vine contains fruitful and un. larly bound together. Here the natufruitful branches. Who are these unfruit. ral strictness of the similitude is departed ful branches ? Who are the branches ? from. The branch cannot sever itself from Clearly, all those who, adopting the parallel the vine : but, such a case supposed, every image, are made members of Christ by one will see the inevitable consequence. baptism, Rom. vi. 3, 4; compare planted Bengel says well, “ This passage plainly together," ib. ver. 5, also Rom. xi. 17 ff. shews the difference between what takes The Vine is the visible Church here, of place in nature and what takes place in which Christ is the inclusive Head : the grace.” It is the permitted free-will of Vine contains the branches; hence the the creature which makes the difference unfruitful, as well as the fruitful, are in between the branches in the two cases. Me. Every such unfruitful branch the

5.] The interpretation of the alleFather pulls off and casts away: and every gory which each mind was forming for one that beareth fruit He prunes, by itself, the Lord solemnly asserts for them. cleansing it of its worthless parts, and Notice the term the game-he and no shortening its rank growth, that it may other: “it is be, that beareth much fruit.” ripen and enlarge its fruit better.

The separation indicated in the last 3.] clean, see ch. xiii. 10. In Eph. v. 26, clause of the verse is more than without we have both the washing by reason of the Me,' the words are best rendered apart, or word, and the word itself, united. The separate from Me, from being in Me and I in word of Christ dwelling in them by Faith you. The word because has respect rather (see ver. 7) is the purifying principle (ch. to the sense, than to the words themselves : xvii. 17). But the word clean here is not because union with Me is the sole efficient to be taken as equivalent to cleansed, or cause of fruit being produced, you having pruned, in the sense of ver. 2. The ad. no power to do any thing, to bring any verb now or already limits it to their pre- thing to perfection, to do any of those things sent capacities and standing. There was which belong to that which ye are, separate more pruning at hand, when the sap should from Me. 6.] This verse is a most imbegin to flow,- when the Spirit should be portant testimony against supra-lapsarian shed abroad; and this future handling of error, shewing us that falling from grace the husbandman is indicated by the com- is possible, and pointing out the steps of mand, “ Abide in me." 4.) And I in the fall. Observe this is not said of the you must not be taken as a promise unfruitful branch, which the Father takes (Abide in me, and then I will abide in away in judgment) : but of one who will

f ver. 10.

ch. xiv. 13,

11: xvi. 28 & Matt. v. 16.

Phil. i. 11.

xiii. 35.

them, and cast them into the fire, and they i are burned. 7 If ye abide in me, and my words abide in you, i k ye shall

ask I what ye will, and it shall be done unto you. 88 Herein n cho vili.3i: is my Father glorified, that ye bear much fruit; b m so shall

ye be my disciples. 9 As the Father hath loved me, so have I loved you : 1 continue ye in my love. 10 i If ye keep my commandments, ye shall abide in my love; even

as I have kept my Father's commandments, and abide in Tin his love. 11 These things have I spoken unto you, that

1.. my joy might remain in you, and k that your joy might be 1 John ii. full. 12 1 This is my commandment, That ye love one

ich. xiv. 15,

21, 23.

kch. xvi. 24:

1 John i. 4. Ich. xiii. 34.

1 Pet. iv.8.

11: iv. 21.

i render, burn. k read, ask (imperative). Trender, whatsoever.

m read and render, and so shall ye become. Many ancient authorities read, that ye bear much fruit, and become.

n render, as below, abide. not abide in Christ, becomes separate from actual result of what precedes is stated : Him : (1) he is cast out (of the vineyard, and so ye shall become My disciples. or of the Vine) like a branch in such a 9.] The Love between the Father and case: (2) he becomes dried up, having lost Christ is compared with that between the supply of life-giving sap (quenched Christ and His disciples. “As the Father the Spirit,' 1 Thess. v. 19): (3) he is hath loved the Son, so the Son His disciples.' gathered up with other such (Matt. xiïi.

The words my love may be under. 40) by the angels at the great day : (4) is stood as meaning the love of Me ;-but cast into the fire, as the result of that the sense is not good, and the expression judgment; and finally (5) .burneth ;' not, is not parallel with the same expression in . is burned, in any sense of being con ver. 10; so that I prefer my love, the love sumed ; "and must burn," as Luther ren which I have towards you; remain in it; do ders it. 7.] All bringing forth fruit notcast yourselves out of it. The other sense is the result of answered prayer for the is implied in this, but not expressed. assisting grace of God: and therefore 10.] The way thus to remain is prescribed; the answer of all prayer is here pro- even that way of simple obedience to His mised to those who abide in Christ and Will, which He followed to the Will of the have His word (Heb. vi. 5) abiding in Father. On the words my love, see them. The imperative is used by anti- above. 11. have I spokenAgain cipation, of the future time. This not anticipatory, hastening to the end of the having been seen, it has probably been discourse, and treating it as ended. altered to the future, as in the A. V.: see my joy] not joy concerning Me, nor ch. xiv. 13. whatsoever yo will, in “joy derived from Me,' nor. My joy orer the supposed case, is necessarily in the way you,' but My joy, properly speaking (see 2 of God's will, and as tending to bearing Cor. ï.3, “ My joy is the joy of you all): much fruit. 8.] Herein belongs to." His own holy exultation, the joy of the the following words, not the preceding : Son in the consciousness of the love of as in the text. The much fruit is God, of His Unity with the Father : see not merely large success in the apostolic ver. 10." (Lücke.) and that your mission,' but individual advance in bring. joy might be full] That their joy might, ing forth the fruits of the Spirit.'

by the indwelling of that His Joy, be According to the reading cited in the uplifted and ennobled even to fulness, margin, the Father's glorification is con. to the extreme of their capability and tinued by another result, and that ye may satisfaction,-and might remain so. become My (true) disciples] “ It is the 12–17.] Union in love with one another foundation of being a Christian, to become enjoined on them. 12.] That He a disciple of Christ : it is the completion may shew them that it is no rigid code of of being a Christian, to be a disciple of keeping commandments in the legal sense, Christ.” Bengel. According to the ver. 11 is inserted, and now the commandreading with the verb in the future, the ment (as including all others) is again

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