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er goest thou flow me now; Into King
unto him, Lord, whither goest thou ? Jesus answered him, Whither I go thou canst not follow me now; but k thou shalt follow me afterwards. 37 Peter xx said unto kuh: 181. 18. him, Lord, why cannot I follow thee now? I will lay down my life for thy sake. 38 Jesus answered him, Wilt thou lay down thy life for 2 my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice.
XIV. . Let a not your heart be troubled : [a ye] believe a ver, 27. in God, believe also in me. 2 In my Father's house are 23. many mansions : if it were not so, I would have told you. bb I go to prepare a place for you. 3 And if I go and so: ill. SS XX render, saith.
y render, thee. . z render, me.
& omit, most probably : see note. bread, for I go.
the true sign to them of being children of parture from them. The verb believe God, 1 John ii. 3-5. 36.] This an- both times is imperative. Many (as in nouncement of Peter's denial is probably A. V. take the first as indic., the second the same with that in Luke xxii. 33 ff., as imper., 'Ye believe in God : believe also where see notes : but distinct from that on in me.' But this is inconsistent with the the way to Gethsemane, Matt. xxvi. 34: whole tenour of the discourse, which preMark xiv. 30. but thou shalt follow supposes a want of belief in God in its me afterwards) Alluding probably both to full and true sense, as begetting trust in the future reception of His Apostle into Him. Luther takes both as indicative. His glory, and to the particular path by The command is intimately connected with which he should come to that glory ;—as ch. xii. 31, 32—faith in the glorificain ch. xxi. 18, 19. 37.] Peter under- tion of Christ in the Father, and of the stands our Lord's death to be meant as Father in Him. 2.] This comfort the time of his following ;- see Luke, ver. -of being reunited to their Lord-is ad. 33. 38.] The question is not answered ministered to thein as "little children,” in —but Peter's boast solemnly questioned. forms of speech simple, and adapted to their See a somewhat similar question, ch. i. 51. powers of apprehension of spiritual things. There was at the same time a startling The house spoken of is Heaven : Ps. xxxiii. inversion of the subsequent facts, in this 13, 14; Isa. Ixiii. 15. In it are many (in boast; to which our Lord, I think, alludes number- it may be also in degree of dig. in His question,—“wilt thou lay down nity, but no such meaning is here conveyed) thy life for Me?” The words, The abiding-places; room enough for them all. cock shall not crow, necessarily imply, If not, - if they could not follow Him as it was night, those also which follow in thither, He would not have concealed this Matthew and Mark, “in this night,”-- from them. This latter assurance is one and bind the whole events of this chapter calculated to beget entire trust and conto ch. xviii. CHAP. XIV. 1-31.] This fidence; He would not in any matter hold first division of the great discourse (see out vain hopes to them ; His word to thein above on ch. xiii. 31) is spent in more di. would plainly state all difficulties and disrectly comforting the disciples for their couragements, -as indeed He does, ch. xv. Lord's departure, by the assurance of His 18; xvi. 1, 4. This preparing a place for going to the Father, and its consequences. us is that of which we sing,When Thou
1-10.] HE, in his union with the hadst overcome the sharpness of death, Father, will take His own to Him.
Thou didst open the Kingdom of heaven 1.] A pause has intervened; Peter is to all believers :' see note on Luke xxiii. humbled and silent; the rest are troubled 43. And thus it is a place, not the many in heart on account of the sad things of mansions that He is preparing :- the place which they had been hearing ;-Judas's as a whole, not each man's place in it. treachery,-Peter's denial,--the Lord's de.
3.] In order to understand this,
c ver. 18, 28.
Acts i. 11. dch. xii. 20 :
e Heb. ix. 8. fch. i. 17:
prepare a place for you, "I will come again, and receive you unto myself; that d where I am, [c there] ye may be also. 4 And d whither I go ye know, and the way ye know. 5 Thomas saith unto him, Lord, we know not whither
thou goest; and how can we know the way? 6 Jesus Hebix. s. saith unto him, I am the way, the truth, and the life : & Ch.7 xi. h no man cometh unto the Father, but by me. 7 i If ye b chilie had known me, ye e 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
i ch, viii. 19.
C omit : not in the original.
we must bear in mind what Stier well calls answering it practically, for them, speaks the perspective of prophecy. The coming of the Way' first. He is THE WAY; again of the Lord is not one single act,- not merely the Forerunner; which would as His resurrection, or the descent of the imply on our part only an outward conSpirit, or His second personal advent, or nexion with Him as His followers : but the final coming to judgment; but the the way, in and on which we must go, great summary of all these, the result of having an inner union with and in Him which shall be, His taking His people to (see Heb. x. 20). the truth] more Himself to be where He is. This coming is implied in this title, than “that He ever of His is begun (ver.18) in His Resurrection spoke truth, and what He said was sure -carried on (ver. 23) in the spiritual life to come to pass," as Euthymius explains (see also ch. xvi. 22 ff.), the making them it. It is another side of the same idea of the ready for the place prepared ;-further Way ;-—God being true, and only approached advanced when each by death is fetched by and in truth. Christ IS THE TRUTH, in away to be with Him (Phil. i. 23); fully Whom only (Col. ii. 3) that Knowledge of completed at His coming in glory, when Him is gained, which (ch. xvii. 3) is eternal they shall for ever be with Him (i Thess. life. the life] not merely because iv. 17) in the perfected resurrection state. “not even death shall separate you from
4.] And whither I go ye know, Me,” Euthymius:—but as being THE and the way ye know: or, as in the various LIFE (see ver. 19: Gal. ii. 20) of all His reading, whither I go, ye know the way, in Whom only they who live can come to i.e. “ye know the way to the place to the living Father (ch. vi. 57). no man which I am going.” They might have cometh unto the Father, but by me...] known, and doubtless did know in some This plainly states whither He was going, sense; but, as Lampe remarks, “ sometimes and the way also : He was going to the we praise a man to put him in mind of Father: and the way was, through Him. his duty." We use thus, you know,' self. 7.] See ch. viii. 19. from leaving to be supplied, if you would give henceforth? There is no difficulty, if we the matter thought,' whither, viz. bear in mind the now of ch. xiii. 31. The to the Father; the way,-(in our Lord's henceforth is the future time, beginning own case, of which this verse treats) His with our Lord's glorification, which was death. 5.7 Thomas is slow of belief now at hand. Lücke remarks: Henceforth and apprehension. The answer to “whither is not entirely future nor entirely present, goest thou ?” ch. xiii. 37, which Peter but the moment of transition, the identificaseems to have apprehended, was not suf- tion of the present and future. Christ ficient for him ; see ch. XX. 25 : “for he speaks here by anticipation in reference to thought,” says Euthymius, “that it was the hour of His glorification being come' some material place to which the Lord was (ii. 598). 8.] Philip misunderstands going, and that the road thither was of the words ye have seen him to mean the same kind.” 6.] Our Lord inverts 'seeing in a vision,'--and intimates that the order of Thomas's question, and in one such sight of God would set at rest
k ch. xii. 45.
Col. i. 15. Heb. i. 3.
x. 38: xvii.
vii. 16: viii.
time with you, and yet f hast thou not known me, * Philip? k cha mil. 45. he that hath seen me hath seen the Father; and how sayest thou [ff then], Shew us the Father ? 10 Believest thou not that 'I am in the Father, and the Father in me? I ver. 20. ch. the words that I speak unto you m I speak not of myself: 25. but & the Father that dwelleth in me, he doeth the works. 28 : xii. 49. 11 Believe me that I am in the Father, and the Father in me: " or else believe me for the very works' sake. n ch, .86: 12 • Verily, verily, I say unto you, He that believeth on Matt xx me, the works that I do shall he do also; and greater p Mattvii. ;: works than these shall he do; because I go unto h my Father. 13 P And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Johni. frender, dost thou not know.
ff omit : not in the original. 8 Some ancient authorities read, the Father, abiding in me, doeth his works.
h read, the.
22: v. 14.
all their fears, and give them perfect con- living union with Him who is gone to the fidence. 9.] The Son is the only Exponent Father, and become the dispenser and of the Father to men : see ch. xii. 44, 45; channel of the Spirit. “He who believes Col. i. 15; Heb. i. 3; 1 Tim. vi. 16. This Christspeaking concerning Himself, believes seeing of the Father in Him, is not only on Christ.' Bengel. greater works than seeing His bodily presence, but knowing these shall he do] This word is not to be Him (dost thou not know me ?). 10.7 evaded (so as to mean greater in number), See ch. x. 30, 38, and for the latter clause but taken in its full strict sense. And the ch. viii. 28, where the contrast is, as here, keys to its meaning will be found ch. i. 51; purposely inexact in diction,-words being v. 20. The works which Jesus did, His placed in one member and works in the Apostles also did, -viz. raising the dead, other; and, as there, works and words &c. ;-greater works than those, they did are taken as correlative and co-extensive : -not in degree, but in kind : spiritual —all the working of the Lord Jesus being works, under the dispensation of the Spirit, a speaking, a revelation of the Father. which had not yet come in. But they did According to the probably genuine reading them not as separate from Him: but in in the margin, it will be, doeth his works : Him, and by Him; and so (ch. v. 21) He is they are not Mine, but His, done in and said to do them. The work which He did by Me: but in Me present and abiding, so by Peter's sermon, Acts ii., was one of that “he that hath seen Me hath seen these greater works the firstfruits of the the Father.” 11-24.] Jesus will unspeakable gift. This union of them make proof of His abiding union with the with and in Him is expressed here by “the Father, in His union with His own: and works that I do, shall he do also." He has this vv. 12-14, in answering prayer : sown, we reap; and the harvest is greater vv. 15-17, in the sending of the Spirit: than the seed-time.' Stier. 13.] I have vv. 18 ff., as a pledge of the completion retained the period at the end of ver. 12 of this union in His personal return. (many editors place a comma only and The Lord now unfolds out of these words, connect this verse with the word because the Father dwelleth in Me, doeth his in the former), because the sense remains works, the great promise of the Paraclete much the same, and the style is better or Comforter. 11. for the very works' preserved.
ye shall ask, viz. the sake] See ch. x. 38. The object here Father : so ch, xv. 16; xvi. 23. But this seems to be, to fix their attention on the does not exclude, but distinctly includes, works as a plain testimony even to such as prayer to Christ; so blended are these two could not simply believe so deep a thing on (as the seeing ver. 9), that we have not His assertion, and one which - 12.7 “that will He do,” but, ver. 14, emphatishould become a matter felt and known in cally “that will I do.” He who prays to themselves hereafter,--by virtue of their the Father, prays to the Son. This doing
ch. XV. 10,
sch. xv. 26:
ti Cor. ii. 16. u 1 John ii.
Son. 14 If ye shall ask any thing in my name, I will do q ver. 21, 23. it. 15 9 If ye love me, keep my commandments. 16 And 11. 1 John V.3. John I will pray the Father, and he shall give you another
Comforter, that he may abide with you for ever ; 17 [i eren] 15,6.
26: 8 the Spirit of truth, whom the world cannot receive, 1 John iv.. because it k seeth him not, neither knoweth him: but ye u John ii. know him : 1 for he dwelleth with you, and m shall be in 27. i not expressed in the original.
k render, beholdeth. I render, because.
m read, with many ancient authorities, is. answers to the doing in ver. 12; the reason the Son and Spirit both. And therefore why you shall do these greater works, is, the other meaning,-Comforter, including on account of the all-powerful Spirit of as it does in its fulness (see Rom. viii. 26, grace and supplication which My going to where both, the helping and the interceding, the Father shall bring down upon the are united) the Advocate also, has been Church; in answer to which Spirit, I will both here and in Germany (Luther has do by you whatever in My Name (i. e. in the equivalent term) sanctioned by Chrisunion with Me, as being Mine, manifesting tian usage as the most adequate rendering. forth Jesus as the Son of God) ye shall Wicliff, from whom we have our word ask. And the end of this is, that by these Comforter, often used 'comfort' for the Lagreater works, the wonders of grace and tin confortari, which means to strengthen, triumphs of the Spirit, the Father may as e. g. Luke xxii. 43; Acts ix. 19 &c. be glorified (His glory shewn forth) in and Thus the idea of help and strength is conby the Son. 14.7 solemnly repeats as veyed by it, as well as of consolation. a promise, what was incidentally asserted It was this office, of Comforter in this before: For this is a truth, that what double sense, which Jesus had filled to His ever' &c. And besides, there is added in disciples while with them :- and which the original an emphatic I: it is I myself the Holy Spirit was to fill even more that will do it: shewing that the use of abundantly (and in a bigher sense, the first person before was emphatic. “This because their state would be higher) on I myself already points to the glorification the removal of Jesus from them. 17.] of Jesus.” Bengel. 15.] is a following This Comforter is, not the true Spirit,'— out of the condition in the former verse, but 'THE SPIRIT OF TRUTH;'—the Spirit “ If ye shall ask any thing in my name:". Who is truth, 1 John v. 6,-of Whom all • That way of prayer is the way of loving truth comes, and who alone leads into the obedience, in which the Spirit is ever found, whole truth, the truth of God, ch. xvi. 13. and which is only trodden by His help :'
the world) equivalent to the “car. and also of the purpose stated there, nal” of 1 Cor. ii. 14 (where see note), “that the Father may be glorified in the those who live according to the desires of Son :" • As the Father is honoured in the the flesh and the mind, and have no reSon, so must the Son be honoured in you;' ceptivity of the things of God. - see ch. xy. 10. 16.] And then the beholdeth] This word behold, when Spirit shall proceed forth upon you. The used in a spiritual sense, is sometimes word rendered I will pray betokens, pro- equivalent to know: but this cannot be bably, a manner of asking implying actual so here, because it is separated from knowpresence and nearness, -and is here used eth by neither : "recognizes not in His of the mediatorial office in Christ's ascended operations, nor knows :'-- has neither sight state. Comforter, literally Paraclete. nor knowledge of. ye know him] Olshausen remarks that the interpretations present, but spoken of their state as disof this word range themselves in two ciples opposed to the world,—and by anticlasses, which again by no means exclude cipation, as before. They were even now one another :- those of .COMFORTER,' and not of the world (ch. xv. 19), and are therethose of ADVOCATE. The etymology fore viewed in the completion of their state of the word requires the latter as its strict as opposed to it. dwelleth (not shall meaning, and in this strict meaning it dwell) is future in signification, as any satisfies 1 John ii. 1, " we have an Advocate present assertion of that wbich is to be (Paraclete, as here) with the Father," but permanent must necessarily be; abideth, not so all the places where it is used of as in ch. viii. 35. Euthymius understands the Holy Spirit,- nor this verse, where of dwelleth with you, of the Spirit abiding
a I Cor. xv. 20.
you. 18 * I will not leave you a comfortless : ' I o will come x Matt. uvili. to you. 19 Yet a little while, and the world oo seeth me no y ver. 8, 28. more; but ye z P see me: a because I live, ye shall live z ch. xvi. 16. also. 20 At that day ye shall know that I am in my b ver. 10. ch. Father, and ye in me, and I in you. 21 c He that hath 223 my commandments, and keepeth them, he it is that loveth 1.3. me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. 22 d Judas saith unto him, not Iscariot, Lord, 9 how is it a Luke vi. 16. n render, orphans.
o literally, am going. 00 render, beholdeth.
P render, behold. 9 Some ancient authorities read, and how is it.
X. 38: xvii.
21, 23, 20. c ver. 15, 23.
1 John ii. 5:
in Jesus, who was among them: but Rev. xxii. 17, and saying that, on the wrongly. is in you] This was per- common interpretation, the Church would haps corrected to the future, “shall be," have no cause to long for her Lord : and because, though their knowledge of the so Augustine and others. But manifestly Spirit proper to their complete state, and the context is against them: and they must His dwelling, remaining, among them, had thus explain away many other passages in some inferior sense begun,--His dwell. (e. g. Matt. xviii. 20). The presence of ing in them had not. With the verb in Christ by the Spirit is none the less real, the present, the speaking by anticipation for being incomplete. 19.] The imis still stronger. 18.7 The original mediate reference of this, ye behold me, is word should be literally rendered, orphans, to the forty days (see Acts x. 41)—but only as indeed it is in the margin of the A. V. as leading on to its wider and deeper refer
The office of the Comforter is to ence to the spiritual life. I live, not connect the disciples with the Father : if “I shall live”- the principle of Life being therefore they had Him not, they would immanent in Him. ye shall live, live be fatherless. The expression is closely in all fulness, including the most blessed connected with “little children” ch. xii. sense of life,—the Life of the Spirit,-here 33, and, as Euthymius says, springs from and hereafter. 20.] At that day, no paternal compassion. This makes our particular day : but each of these periods, Lord's declaration, that He was coming to as its continually increasing light breaks them, plain, as applying to the coming by upon you, shall bring increased knowledge the Spirit, who is one with Christ;- not of your unity in Me with the Father, and only to the ultimate personal coming, my dwelling in you by the Spirit. If any which is but the last step of the Advent, particular day is to be thought of, it would nor only the bodily coming again to them naturally be the Pentecost. 21.) hath and not to the world at the Resurrection, ... and keepeth,—“that is,” says Augus. which was but a pledge of His lasting tine, “ hath, in memory, and keepeth, in presence in the Spirit : see on ver. 3. The life;" or perhaps more accurately, He coming is (as there) the summary of these who has my commandments, as being my - the great Revisitation, in all its blessed disciple by outward profession (not thus progress. The absence of any connecting only : but holds them, by the inner posparticle, as “ for,” with this clause, arises session of a living faith), and keeps them :' from the depth of affection in the Lord's see Luke xi. 28. And this keeping is more heart. 19—21.] This coming is ex- of the inner will to keep them, than the plained to consist in His presence among absolute observance, which can only follow them by the life of His Resurrection, which on high degrees of spiritual advancement. is theirs; by (ver. 20) the witness of the
I will manifest myself to him] by Spirit in their hearts; and (ver. 21) their the Holy Spirit : see ch. xvi. 14. This (as sanctification by the Spirit in love, and the Stier observes) is the highest promise which consequent manifestation of Jesus to them. can be made to man (see ver. 23), and yet . Luthardt attempts to confine this it is made to every man who has und keeps coming (and the whole passage) to the last the commandments of the Lord Jesus. great Advent, in spite of the plain sense Compare Exod. xxxiii. 13. 22.] Judas, of vv. 19, 20, relying on the analogy of not Iscariot is the same person as “ Judas