continually to rejoice in the faith and fruitfulness of his people. 2. That their joy in him might be full. This latter arises from the former; our joy in Christ results from Christ's joy in us: his delight in us causes us abundantly to delight in him. Learn hence, That nothing is more desired by Christ, than that the joy of his people should be a full, solid, constant, and uninterrupted joy. 3. That the only way and mean, in order thereunto, is by an holy fruitfulness in good works: All these things have I spoken unto you, that my joy may remain in you, and that your joy might be full. The observation of God's commandments does give a christian here the fullest and most perfect joy. 12 This is my commandment, That ye love one another, as I have loved you. Our Lord had often, in this farewell sermon of his to his dear disciples, pressed upon them the duty of loving one another, chap. xiii, and xiv. And yet here he enforces it again from his own example: As I have loved you, so love you one another; that is, as truly and as sincerely for the manner, though not the same proportion and degree. Learn hence, That for the disciples of Christ to love one another upon such grounds, and in such a way as he loved them, is that which his heart greatly desires, and is very much set upon. 2. That Christ's love unto believers is both an obligation unto mutual love, and also a pattern and example for it: 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. Here our Saviour gives his disciples an evidence of the greatness of his love unto them; namely, in his readiness to lay down his life for them, which is the highest expression of love to our dearest friends, because life is the greatest earthly blessing. Learn hence, That Christ's love in laying down his life for his people, was a matchless love; for, whilst they were enemies to him, he had a friendly respect for them; and never ceased till he had brought them into a covenant of friendship with himself. 14 Ye are my friends, if ye do whatsoever I command you. ence, by the honourable title of friends: Ye are my friends. 1. Actively, you will declare and manifest yourselves to be my friends. 2. Passively, I will declare myself to be your friend. Learn hence, 1. How condescending is the love of Christ, in calling his servants by the name of friends. 2. How glorious is the believer's relation to Christ, in being one of his friends. 3. How grateful is obedience to Christ, seeing it dignifies the practisers of it with the title of his friends. 4. Our conformity to Christ consists not so much in imitation of what he did, as in obedience to what he prescribed. Some actions of Christ are inimitable, but all his commands are obeyable. 5. That nothing short of obedience to the commands of Christ, will an humble, uniform, cheerful, and constant evidence the truth of our relation to him, and the sincerity of our friendship with him: Then only are you my friends, when you 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. By these words Christ declares the reason why he was pleased to change his style, and call his disciples friends instead of servants; namely, because of his communication of secrets to them, which servants are not admitted to the knowledge of: Henceforth I call you not servants: that is, not mere servants; not that they were to be exempted from obedience, (for that is Christ treated them now with the kindness called for in the foregoing verse,) but and familiarity of friends; being about to leave them, he unbosoms himself unto them, saying, All things that I have heard of my Father, I have made known unto you. Not as if Christ had communicated the infinite treasures of knowledge to them, which the Father had imparted to him; but he speaks here as the prophet of his church, that as such he had revealed all things needful for them to know in order to salvation, all things belonging to their case and state as a counsellor doth not impart all his knowledge to his client; but all that is necessary for his client to understand and know, that he makes known unto him relating to his own case. Learn Here Christ invited his people to obedi- hence, 1. That all Christ's disciples are his servants, and all his servants are his friends, in regard of intimate communion and tender usage: Henceforth I call you not servants, but friends. And after his resurrection he called them brethren, John xx. 17. The dignity of believers is a growing dignity; the longer they follow Christ, the higher privileges are indulged to them. Learn, 2. That all the Father's counsel concerning our salvation, and so far as it is needful and necessary for us to know, is faithfully revealed by Christ to his church, he being constituted by God the Father to be the great Prophet and Instructor of it: All things that I have heard of the Father, I have made known unto you: that is, all things fit for them at present to know; namely, concerning his passion, resurrection, ascension, mission of the Holy Ghost, a future judgment, and the promise of eternal life. 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. Here our Saviour gives another instance and evidence of his love to his disciples; he tells them, that his mercy and free goodness had prevented them in their election to eternal salvation, and in their vocation unto the office of apostleship: Ye have not chosen me to be your Master and Lord, but I have chosen you to be my disciples, friends, and servants. 2. He acquaints them with the end, design, and intention of his choosing of them; namely, that they should bring forth fruit, and persevere therein, even in all the fruits of holiness and obedience, which are to the praise and glory of God by Jesus Christ; I have ordained you, that you should bring forth fruit, and that your fruit should remain. 3. He directs them, that in order to their being fruitful, they should have access to the Father through him, for whatever they wanted and stood in need of; Whatsoever ye shall ask of the Father in my name, he will give it you. Learn hence, That all those whom God hath chosen, and called to the knowledge and service of Jesus Christ, ought to make it their care and endeavour to bring forth fruit, and to persevere therein to their lives' end: I have chosen you, that ye should bring forth fruit, and that your fruit should remain. 17 These things I command you, that ye love one another. 18 If the world hate you, ye know that it hated me before it hated you. 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 yours also. 21 But all these things will they do unto you for my name's sake, because they know not him that sent me. Observe here, 1. With what frequency and importunity our Lord inculcates and disciples: I command you to love one presses the duty of mutual love upon his another. It denotes the great importance of the duty, and the great averseness and backwardness of our hearts to the performance of it. And if we consider the disciples as apostles and ministers of the gospel, it intimates to us the necessity of mutual love amongst the dispensers of the gospel, as conducing exceedingly to the welfare and benefit of the church of God, over which he hath set them. Observe, 2. The argument which our Saviour makes use of to press his disciples in general, and his ministers and ambassadors in particular, to love each other, and that is, because the world would certainly hate them. Learn hence, That the world's hatred of the members and ministers of Christ, is, and ought to be, esteemed by them a strong argument to excite and persuade them to love one another; for this is subjoined as an argument to press mutual love, that we are sure to meet with the world's hatred. Observe, 3. The several arguments by way of encouragement which Christ propounds to comfort his members and ministers against the world's hatred. The first argument is taken from his own lot and usage; when here, in the world, he met with the very same before them: The world hated me, before it hated you. Learn hence, That hatred and persecution from the world need not seem hard to the saints, if they consider what a stock Christ had before them upon him; he is a prime object of the world's hatred, and they who hate him much, do hate his members more, because of their likeness to him, and resemblance of him. A second argument of comfort under the world's hatred, is this, that it will evidence they are not of the world, but chosen out of the world, ver. 19. Because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Learn hence, 1. That the children of God, though in the world, yet they are not of the world, they have not the spirit of the world in them, nor is the conversation of the world led by them. 2. That the difference betwixt them that are of the world, and those that are chosen out of the world, is of God's making: I have chosen you out of the world. 3. That such christians as are se parated from the world in judgment, affection, and practice, must for that reason expect to be hated and persecuted by the world: Because ye are not of the world, therefore the world hates you. The third argument for consolation and support under the world's hatred, is taken from our relation to Christ as servants to a master, ver. 23. Remember that the servant is not greater than his lord: as if Christ had said, Is it equal, that you should expect better treatment than myself, either as to should your person or ministry, or that you expect that the world should better receive your doctrine than it did mine before you?" Learn hence, That neither the members nor ministers of Christ can nor ought to expect better entertainment in and from the world than their Master found before them: The servant is not above his master, nor greater than his lord. A fourth argument to support them under the burden of the world's hatred, is taken from the goodness of the cause for which they were to suffer; namely, for Christ's name's sake, ver. 21. All these things will they do unto you for my name's sake. Hence learn, That it is the duty of all, but especially the ministers of Christ, to own the name of Christ, to stand up in defence of his name and truth, his glory and honour, what opposition soever they meet with for the same. Learn, 2. That the great quarrel of the world against the disciples of Christ, is for the name of Christ; whatever may be pretended, this is the ground of the quarrel. 22 If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. These words are not to be understood absolutely, but comparatively; as if Christ had said, " Had I not come amongst them in my incarnation, and preached personally to them the doctrine of salvation, and confirmed that doctrine by miraculous operations, they might have pleaded ignorance in some measure, and they had not had sin; that is, they had not had the sin of unbelief and gospel contempt to answer for, or had not had so great a measure of any kind of sin to answer for, as now they have; but would have more to say in excuse, or for a cover for their sin, than now they can: But now they have no cloak for their sin: that is, they are totally inexcusable, and have not the least colour or pre tence for their obstinate unbelief." Learn hence, 1. That sins of ignorance are, as it my 23 He that hateth me, hateth 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 the world might be fulfilled that is written in their law, They hated me without a cause. These words declare the heinous nature of the Pharisees' sin, in hating and persecuting Christ, who had done before their eyes such works as no man besides him, or before him, ever did; he acting by his own power. Peter healed the lame man, Acts iii. but it was in the name of Jesus of Nazareth; but Christ healed the sick and raised the dead in his own name, and by a special word of command: I say unto thee, Arise. Yet did the Pharisees hate him and his Father, according to the prediction, Psalm xxxv. 19. They hated me without a cause. Which being spoken of David in a type, received a more eminent accomplishment in Christ, the Son of David. Learn thence, 1. That let men pretend to never so much holiness or respect to God, yet if they hate Christ, and despise his gospel, they are haters of God, who is one in essence and nature with his Son: He that hatěth me, hateth my Father also. Learn, 2. That no miracles wrought by mortal men were ever comparable with the miracles by Christ the Son of God; his did surpass them all in number, kind, and manner of doing them; by his own authority, in his own name, and not as others, who obtained their power by prayer from God: I have done amongst them the words which none other man did. Learn, 3. That Christ, having confirmed his doctrine by such unparalleled miracles as the world was never before acquainted with, doth aggravate the sin of those that are haters of his person, despisers of his doctrine, and reproachers of his miracles: it being just with God, when men obstinately will shut their eyes and will not see, judicially to close their eyes and say, They shall not see. 26 But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: 27 And ye also shall bear witness, because ye have been with me from the beginning. Here our holy Lord comforts himself, that, though he had laid them under many aspersions and scandals from the world, yet all these should be done away by the coming of the Holy Spirit, who should testify of him, and make his person and doctrine to be acknowledged in the world; and that they themselves should bear witness of him, who had been with him from the beginning; that is, since he first began to exercise his prophetic office. Observe here, 1. That Father, Son, and Holy Spirit, are three distinct persons in the Godhead. 2. That the Holy Ghost proceedeth from the Father and the Son: here the Son is said to send him; and, as to the Father, he is said to proceed from him. If the Holy Ghost doth not proceed from the Son, why is he called The Spirit of the Son? Gal. iv. 6. Why is he here called to be sent by the Son? The Comforter whom I will send unto you from the Father. And if the Spirit doth not proceed from the Son, what personal relation can we conceive be twixt the Son and the Spirit? Observe, 3. That it is the highest dignity and honour of the apostles, and ministers of Christ, that the Spirit beareth no testimony unto Christ, but with and according to the testimony given by them; for here it is conjoined, He shall testify of me; and ye shall also bear witness, who have been with me from the beginning. CHAP. XVI. THESE things have I spoken unto you, that ye should not be offend ed. 2 They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service. 3 And these things will they do unto you, because they have not known the Father nor me. 4 But these things have I told you, that, when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you. In the close of the foregoing chapter, our blessed Saviour had acquainted his disciples with the hatred and hard usage which they were like to meet with in the world, and here he intimates to them the reason why he did so much insist upon that subject: namely, not to sadden their hearts, and grieve their spirits, before their sufferings came, but that they might not be offended, discouraged, or scandalized at them, when they came, but prepared for them, and armed against them. Hence learn, 1. That all afflictions, but especially persecutions, are so searching and trying, that the best of christians have need to be guarded against them, that they may not be offended at them. 2. That it was the great design of Christ to arm his disciples against the scandal of the cross, lest, stumbling at what they expected not, they should fall from the profession of christianity. These things have I spoken unto you, that ye should not be offended. Observe, 2. How our Saviour instances in two particular sorts and kinds of sufferings, which his disciples were to expect in the world, and from the world; namely, excommunication and martyrdom, ver. 2. They shall put you out of the synagogues: that is, exclude them from all their assemblies, both civil and religious, and shall not only think it lawful, but a very acceptable service to God, to put them to death: Whosoever killeth you, will think that he doeth God service. Observe, 3. How Christ discovers to his dear disciples the cause and ground of the world's hatred against them, and enmity towards them; namely, their ignorance of the Father and of himself, ver. 3. These things will they do, because they have not known the Father nor me. From whence we may learn, That all the persecutions of the saints do speak in persecutors an ignorance both of God the Father and of Jesus Christ his Son. All persecution springs from ignorance as well as from malice. And men, who continue ignorant of God and Christ, are in danger of turning persecutors, if they have a temptation to it. Observe, 4. How our Lord again forewarns his disciples of their approaching sufferings, to the intent that they might remember that he had foretold them of them, and would not fail to support them under them. He had often told them in general of persecutions and troubles which they must expect to meet with, but did not till now intimate the kinds and degrees of those sufferings, with respect to their weakness; and because whilst he was with them, he himself bore the brunt of all, the world's rage falling upon him, letting them alone; but after his ascension, when the malice of Satan and wicked men could not reach him, then did the storm fall upon them. Learn hence, 1. That Christ is so tender of his disciples' weakness, that he will not put them upon the hardship of sufferings, till they be trained up and prepared for them. 2. That it may encourage the saints in and under their sufferings, that Christ himself is the great object of the persecutors' malice, and they only so for his sake; for, could they reach him, they would not concern themselves with them. Learn, 3. That the saints of God, after long exemption and freedom from sufferings, must expect that storms will arise, clouds gather thick, and trials come on apace; and their being under one trial will not hide or shelter them from another. 5 But now I go my way to him that sent me; and none of you asketh me, Whither goest thou? 6 But because I have said these things unto you, sorrow hath filled your heart. Observe here, How our Saviour again intimates to his disciples his speedy depar ture from them, and reproves them for being so saddened at it, and concerned for it, without considering the end and design of it, and the benefit and advantage they were to receive by it. Here we see how the disciples' thoughts were wholly taken up about themselves, what they should do for want of Christ's bodily presence, without being instant with him, to know whither he was going, and what benefit he should reap, and they might expect, from his departure. Learn hence, That Christ's disciples ought not so much to have lamented the loss of his bodily presence, as to have rejoiced in his glorious exaltation, and in their advantages by his death, resurrection, and ascension: None of you asketh me, Whither goest thou? But sorrow hath filled your heart. 7 Nevertheless, I tell you the truth; it is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. In these words our Saviour urges his disciples to submit to his departure, as that which would make way for his sending the Comforter to them; which, he assures them, would be of more advantage to them than his own stay and continuance amongst them. Thence learn, That the presence of the Holy Spirit with us is a greater comfort and advantage to us, than the presence of Christ in the flesh amongst us. Christ's bodily presence was comfortable, but the Spirit is more intimately a Comforter than Christ in his fleshly presence; because the Spirit can comfort all believers at once, in all places; but Christ's bodily presence can comfort but few, and that in one place only at once. Christ did converse with his disciples outwardly, but the Spirit possessed himself of their hearts inwardly. Now for the Spirit to dwell in us, is more advantageous than to have Christ dwell in the flesh amongst us. The benefit of Christ's conversation was great; but the advantage of the Spirit's renovation and holy inspiration is much greater: the one encourages and incites us to be holy, but the other quickens and enables us to be holy. Therefore well might Christ say, it is expedient, or highly necessary or advantageous for you, that I go away. He subjoins a reason: If I go not away, the Comforter will not come; but if I depart, |