5th Week of Easter - Tues

Through many tribulations. Our daily offences required the paternal chastisement of the Almighty. The concupiscence of the flesh too, which wills against the spirit, must be subdued by punishment. Woe then to you, lovers of this world, who wish to pass your lives without tribulation, enemies of the cross. Senseless creatures, is the disciple above his master? Did it not become Christ first to suffer, and thus to enter into his glory? and shall we pretend to enter by any other means? &c. (Denis the Carthusian)

When they had ordained for them priests.[1] The Protestant translation, following the grammatical etymology of the Greek word presbyter, always puts elders. Yet they of the Church of England allow, and maintain, that by this Greek word in this, and many other places, are signified the ministers of God, known by the name of bishops or priests, according to the ecclesiastical use of the same word. It is evident that here are not meant elders, as to age and years. Nay, though we adhere to the grammatical signification, we should rather translate priests, since the English word priest, as well as the French word pretre, come from presbyter. But of this word more hereafter. We may also take notice, that the Calvinists here translate, ordained by election, pretending by the derivation of the Greek word, that church ministers were only chosen, and deputed by the votes and suffrages of people; and not by any ordination, or consecration by a bishop; nor by any character or sacrament of order. But their argument from this Greek word is frivolous, and groundless, as hath been shewn by Mr. Bois on this verse, by Mr. Legh in his Critica Sacra, &c. (Witham) --- We see from this text, 1st, that Sts. Paul and Barnabas were bishops, having authority to confer holy orders: 2nd. that there was even then a difference betwixt bishops and priests, though the name in the primitive Church was often used indifferently; 3rd. that fasting and praying were constant preparatives for holy orders. (Bristow)

Cum constituissent presbyteros, Greek: cheirotonesantes presbuterous. Mr. Bois on this verse: Si usum loquendi potius quam syllabas ipsas, quibus inhærere sæpe parum tutum est, respicias, Greek: cheirotonein, nihil aliud declarat, quam constituere, creare, ordinare. See Mr. Legh, in thesauro linguæ græcæ.

This Antioch was a sea-port in Pamphylia. (Bible de Vence)

From whence they had been delivered, up to their ministry, and their apostolical mission by the grace of God; that is, where they had been first chosen by the direction of the Spirit of God, ordained priests and bishops, and had received power, and graces to discharge their offices of apostles. (Witham)

No little time. It is not precisely known how long he remained there, nor what he did. St. Luke relates nothing of what happened from the 46th year of Christ to the 51st [from A.D. 46 to A.D. 51], in which the Council of Jerusalem was held. It is probable St. Paul spent that time carrying the gospel among the neighbouring provinces. (Calmet)

19 And there came thither certain Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, drew him out of the city, supposing he had been dead. 20 Howbeit, as the disciples stood round about him, he rose up, and came into the city: and the next day he departed with Barnabas to Derbe. 21 And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch, 22 Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God. 23 And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed. 24 And after they had passed throughout Pisidia, they came to Pamphylia. 25 And when they had preached the word in Perga, they went down into Attalia: 26 And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled. 27 And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles. 28 And there they abode long time with the disciples.

We have here a further account of the services and sufferings of Paul and Barnabas.

I. How Paul was stoned and left for dead, but miraculously came to himself again, v. 19, 20 . They fell upon Paul rather than Barnabas, because Paul, being the chief speaker, galled and vexed them more than Barnabas did. Now observe here, 1. How the people were incensed against Paul; not by any injury they pretended he had done them (if they took it for an affront that he would not let them misplace divine honours upon him, when they considered themselves they would easily forgive him that wrong), but there came certain Jews from Antioch, hearing, it is likely, and vexed to hear, what respect was shown to Paul and Barnabas at Lystra; and they incensed the people against them, as factious, seditious, dangerous persons, not fit to be harboured. See how restless the rage of the Jews was against the gospel of Christ; they could not bear that it should have footing any where. 2. To what degree they were incensed by these barbarous Jews: they were irritated to such a degree that the mob rose and stoned Paul, not by a judicial sentence, but in a popular tumult; they threw stones at him, with which they knocked him down, and then drew him out of the city, as one not fit to live in it, or drew him out upon a sledge or in a cart, to bury him, supposing he had been dead. So strong is the bias of the corrupt and carnal heart to that which is evil, even in contrary extremes, that, as it is with great difficulty that men are restrained from evil on one side, so it is with great ease that they are persuaded to evil on the other side. See how fickle and mutable the minds of carnal worldly people are, that do not know and consider things. Those that but the other day would have treated the apostles as more than men now treat them as worse than brutes, as the worst of men, as the worst of male-factors. To-day Hosanna, to-morrow Crucify; to-day sacrificed to, to-morrow sacrificed. We have an instance of a change the other way, ch. xxviii . This man is a murderer, v. 4 ; no doubt he is a god, v. 6 . Popular breath turns like the wind. If Paul would have been Mercury, he might have been enthroned, nay, he might have been enshrined; but, if he will be a faithful minister of Christ, he shall be stoned, and thrown out of the city. Thus those who easily submit to strong delusions hate to receive the truth in the love of it. 3. How he was delivered by the power of God: When he was drawn out of the city, the disciples stood round about him, v. 20 . It seems there were some here at Lystra that became disciples, that found the mean between deifying the apostles and rejecting them; and even these new converts had courage to own Paul when he was thus run down, though they had reason enough to fear that the same that stoned him would stone them for owning him. They stood round about him, as a guard to him against the further outrage of the people—stood about him to see whether he were alive or dead; and all of a sudden he rose up. Though he was not dead, yet he was ill crushed and bruised, no doubt, and fainted away; he was in a deliquium, so that it was not without a miracle that he came so soon to himself, and was so well as to be able to go into the city. Note, God's faithful servants, though they may be brought within a step of death, and may be looked upon as dead both by friends and enemies, shall not die as long as he has work for them to do. They are cast down, but not destroyed, 2 Cor. iv. 9 .

II. How they went on with their work, notwithstanding the opposition they met with. All the stones they threw at Paul could not beat him off from his work: They drew him out of the city ( v. 19 ), but, as one that set them at defiance, he came into the city again, to show that he did not fear them; none even of these things move him. However, their being persecuted here is a known indication to them to seek for opportunities of usefulness elsewhere, and therefore for the present they quit Lystra.

1. They went to break up and sow fresh ground at Derbe. Thither the next day Paul and Barnabas departed, a city not far off; there they preached the gospel, there they taught many, v. 21 . And it should seem that Timothy was of that city, and was one of the disciples that now attended Paul, had met him at Antioch and accompanied him in all this circuit; for, with reference to this story, Paul tells him how fully he had known the afflictions he endured at Antioch, Iconium, and Lystra, 2 Tim. iii. 10, 11 . Nothing is recorded that happened at Derbe.

2. They returned, and went over their work again, watering what they had sown; and, having staid as long as they thought fit at Derbe, they came back to Lystra, to Iconium, and Antioch, the cities where they had preached, v. 21 . Now, as we have had a very instructive account of the methods they took in laying the foundation, and beginning the good work, so here we have the like of their building upon that foundation, and carrying on that good work. Let us see what they did,

(1.) They confirmed the souls of the disciples; that is, they inculcated that upon them which was proper to confirm them, v. 22 . Young converts are apt to waver, and a little thing shocks them. Their old acquaintances beg they will not leave them. Those that they look upon to be wiser than themselves set before them the absurdity, indecency, and danger, of a change. They were allured, by the prospect of preferment, to stick to the traditions of their fathers; they are frightened with the danger of swimming against the stream. All this tempts them to think of making a retreat in time; but the apostles come and tell them that this is the true grace of God wherein they stand, and therefore they must stand to it that there is no danger like that of losing their part in Christ, no advantage like that of keeping their hold of him; that, whatever their trials may be, they shall have strength from Christ to pass through them; and, whatever their losses may be, they shall be abundantly recompensed. And this confirms the souls of the disciples; it fortifies their pious resolutions, in the strength of Christ, to adhere to Christ whatever it may cost them. Note, [1.] Those that are converted need to be confirmed; those that are planted need to be rooted. Ministers' work is to establish saints as well as to awaken sinners. Non minor est virtus quam quoerere parta tueri—To retain is sometimes as difficult as to acquire. Those that were instructed in the truth must know the certainty of the things in which they have been instructed; and those that are resolved must be fixed in their resolutions. [2.] True confirmation is confirmation of the soul; it is not binding the body by severe penalties on apostates, but binding the soul. The best ministers can do this only by pressing those things which are proper to bind the soul; it is the grace of God, and nothing less, that can effectually confirm the souls of the disciples, and prevent their apostasy.

(2.) They exhorted them to continue in the faith; or, as it may be read, they encouraged them. They told them it was both their duty and interest to persevere; to abide in the belief of Christ's being the Son of God, and the Saviour of the world. Note, Those that are in the faith are concerned to continue in the faith, notwithstanding all the temptations they may be under to desert it, from the smiles or frowns of this world. And it is requisite that they should often be exhorted to do so. Those that are continually surrounded with temptations to apostasy have need to be continually attended with pressing exhortations to perseverance.

(3.) That which they insisted most upon was that we must through much tribulation enter into the kingdom of God. Not only they must, but we must; it must be counted upon that all who will go to heaven must expect tribulation and persecution in their way thither. But is this the way to confirm the souls of the disciples, and to engage them to continue in the faith? One would think it would rather shock them, and make them weary. No, as the matter is fairly stated and taken entire, it will help to confirm them, and fix them for Christ. It is true they will meet with tribulation, with much tribulation; that is the worst of it: but then, [1.] It is so appointed. They must undergo it, there is no remedy, the matter is already fixed, and cannot be altered. He that has the sovereign disposal of us has determined it to be our lot that all that will live godly in Christ Jesus should suffer persecution; and he that has the sovereign command over us has determined this to be our duty, that all that will be Christ's disciples must take up their cross. When we gave up our names to Jesus Christ it was what we agreed to; when we sat down and counted the cost, if we reckoned aright, it was what we counted upon; so that if tribulation and persecution arise because of the word it is but what we had notice of before, it must be so: he performeth the thing that is appointed for us. The matter is fixed unalterably; and shall the rock be for us removed out of its place? [2.] It is the lot of the leaders in Christ's army, as well as of the soldiers. It is not only you, but we, that (if it be thought a hardship) are subject to it; therefore, as your own sufferings must not be a stumbling-block to you, so neither must ours; see 1 Thess. iii. 3 . Let none be moved by our afflictions, for you yourselves know that we are appointed thereunto. As Christ did not put the apostles upon any harder service than what he underwent before them, so neither did the apostles put the ordinary Christians. [3.] It is true we must count upon much tribulation, but this is encouraging, that we shall get through it; we shall not be lost and perish in it. It is a Red Sea, but the Lord has opened a way through it, for the redeemed of the Lord to pass over. We must go down to trouble, but we shall come up again. [4.] We shall not only get through it, but get through it into the kingdom of God; and the joy and glory of the end will make abundant amends for all the difficulties and hardships we may meet with in the way. It is true we must go by the cross, but it is as true that if we keep in the way, and do not turn aside nor turn back, we shall go to the crown, and the believing prospect of this will make the tribulation easy and pleasant.

(4.) They ordained them elders, or presbyters, in every church. Now at this second visit they settled them in some order, formed them into religious societies under the guidance of a settled ministry, and settled that distinction between those that are taught in the word and those that teach. [1.] Every church had its governors or presidents, whose office it was to pray with the members of the church, and to preach to them in their solemn assemblies, to administer all gospel ordinances to them, and to take the oversight of them, to instruct the ignorant, warn the unruly, comfort the feeble-minded, and convince gainsayers. It is requisite that every particular church should have one or more such to preside in it. [2.] Those governors were then elders, that had in their qualification the wisdom and gravity of seniors, and had in their commission the authority and command of seniors: not to make new laws (this is the prerogative of the Prince, the great Lawgiver; the government of the church is an absolute monarchy, and the legislative power entirely in Christ), but to see to the observance and execution of the laws Christ has made; and so far they are to be obeyed and submitted to. [3.] These elders were ordained. The qualifications of such as were proposed or proposed themselves (whether the apostles or the people put them up) were judged of by the apostles, as most fit to judge; and they, having devoted themselves, were solemnly set apart to the work of the ministry, and bound to it. [4.] These elders were ordained to them, to the disciples, to their service, for their good. Those that are in the faith have need to be built up in it, and have need of the elders' help therein—the pastors and teachers, who are to edify the body of Christ.

(5.) By prayer joined with fasting they commended them to the Lord, to the Lord Jesus, on whom they believed. Note, [1.] Even when persons are brought to believe, and that sincerely, yet ministers' care concerning them is not over; there is need of watching over them still, instructing and admonishing them still; there is still that lacking in their faith which needs to be perfected. [2.] The ministers that take most care of those that believe must after all commend them to the Lord, and put them under the protection and guidance of his grace: Lord, keep them through thine own name. To his custody they must commit themselves, and their ministers must commit them. [3.] It is by prayer that they must be commended to the Lord. Christ, in his prayer ( John xvii. ), commended his disciples to his Father: Thine they were, and thou gavest them to me. Father, keep them. [4.] It is a great encouragement to us, in commending the disciples to the Lord, that we can say, "It is he in whom they believed; we commit to him those who have committed themselves to him, and who know they have believed in one who is able to keep what they and we have committed to him against that day," 2 Tim. i. 12 . [5.] It is good to join fasting with prayer, in token of our humiliation for sin, and in order to add vigour to our prayers. [6.] When we are parting with our friends, the best farewell is to commend them to the Lord, and to leave them with him.

3. They went on preaching the gospel in other places where they had been, but, as it should seem had not made so many converts as that now at their return they could form them into churches; therefore thither they came to pursue and carry on conversion-work. From Antioch they passed through Pisidia, the province in which that Antioch stood; thence they came into the province of Pamphylia, the head-city of which was Perga, where they had been before ( ch. xiii. 13 ), and came thither again to preach the word ( v. 25 ), making a second offer, to see if they were now better disposed than they were before to receive the gospel. What success they had there we are not told, but that thence they went down to Attalia, a city of Pamphylia, on the sea-coast. They staid not long at a place, but wherever they came endeavoured to lay a foundation which might afterwards be built upon, and to sow the seeds which would in time produce a great increase. Now Christ's parables were explained, in which he compared the kingdom of heaven to a little leaven, which in time leavened the whole lump—to a grain of mustard-seed, which, though very inconsiderable at first, grew to a great tree—and to the seed which a man sowed in his ground, and it sprung up he knew not how.

III. How they at length came back to Antioch in Syria, whence they had been sent forth upon this expedition. From Attalia they came by sea to Antioch, v. 26 . And we are here told,

1. Why they came thither: because thence they had been recommended to the grace of God, and such a value did they put upon a solemn recommendation to the grace of God, though they had themselves a great interest in heaven, that they never thought they could show respect enough to those who had so recommended them. The brethren having recommended them to the grace of God, for the work which they fulfilled, now that they had fulfilled it they thought they owed them an account of it, that they might help them by their praises, as they had been helped by their prayers.

2. What account they gave them of their negociation ( v. 27 ): They gathered the church together. It is probable that there were more Christians at Antioch than ordinarily met, or could meet, in one place, but on this occasion they called together the leading men of them; as the heads of the tribes are often called the congregation of Israel, so the ministers and principal members of the church at Antioch are called the church. Or perhaps as many of the people as the place would hold came together on this occasion. Or some met at one time, or in one place, and others at another. But when they had called them together, they gave them an account of two things—(1.) Of the tokens they had had of the divine presence with them in their labours: They rehearsed all that God had done with them. They did not tell what they had done (this would have savoured of vain-glory), but what God had done with them and by them. Note, The praise of all the little good we do at any time must be ascribed to God; for it is he that not only worketh in us both to will and to do, but then worketh with us to make what we do successful. God's grace can do any thing without ministers' preaching; but ministers' preaching, even Paul's, can do nothing without God's grace; and the operations of that grace must be acknowledged in the efficacy of the word. (2.) Of the fruit of their labours among the heathen. They told how God had opened the door of faith unto the Gentiles; had not only ordered them to be invited to the gospel feast, but had inclined the hearts of many of them to accept the invitation. Note, [1.] There is no entering into the kingdom of Christ but by the door of faith; we must firmly believe in Christ, or we have no part in him. [2.] It is God that opens the door of faith, that opens to us the truths we are to believe, opens our hearts to receive them, and makes this a wide door, and an effectual, into the church of Christ. [3.] We have reason to be thankful that God has opened the door of faith to the Gentiles, has both sent them his gospel, which is made known to all nations for the obedience of faith ( Rom. xvi. 26 ), and has also given them hearts to entertain the gospel. Thus the gospel was spread, and it shone more and more, and none was able to shut this door which God had opened; not all the powers of hell and earth.

3. How they disposed of themselves for the present: There they abode a long time with the disciples ( v. 28 ), longer than perhaps at first they intended, not because they feared their enemies, but because they loved their friends, and were loth to part from them.

19. came thither certain Jews from Antioch and Iconium-- Furious zeal that would travel so far to counteract the missionaries of the Cross!

persuaded the people-- "the multitudes."

and having stoned Paul-- (See on Ac 14:5 ). Barnabas they seem to have let alone; Paul, as the prominent actor and speaker, being the object of all their rage. The words seem to imply that it was the Jews who did this; and no doubt they took the lead ( Ac 14:19 ), but it was the act of the instigated and fickle multitudes along with them.

drew him out of the city-- By comparing this with Ac 7:58 it will be seen that the Jews were the chief actors in this scene.

20. as the disciples stood round about him-- sorrowing. So his labors here had not been in vain: "Disciples" had been gathered, who now rallied around the bleeding body. And one appears to have been gained on this occasion, of far more importance than all the rest--Timotheus. See on Ac 16:1-3 . (It could scarcely have been at the subsequent visit, Ac 14:21 , for the reason given in 2Ti 3:10 , 11 ; while at the third visit, Ac 16:1-3 , he was already a Christian).

he rose up-- It is possible that this recovery was natural; the insensibility occasioned by such treatment as he had received sometimes passing away of itself, and leaving the patient less hurt than appeared. But certainly the impression naturally left on the mind by the words is that the restoration was miraculous; and so the best interpreters understand the words. This is confirmed by what follows.

came into the city-- Noble intrepidity!

next day he departed with Barnabas to Derbe-- a journey for which he could hardly be fit if his recovery had been natural. (As to Derbe, see on Ac 14:6 ).

21. and when they had preached ... to that city and had taught many-- rather, "had made many disciples" (Margin); but probably without suffering any persecution, as Derbe is not mentioned along with Antioch, Iconium, and Lystra ( 2Ti 3:11 ).

21-22. they returned ... to Lystra, Iconium, and Antioch, confirming the souls, &c.-- At Derbe, Paul was not far from the well-known pass which leads down from the central tableland to Cilicia and Tarsus. But his thoughts did not center in an earthly home. He revisited the places where he had been reviled and persecuted, but where he had left as sheep in the desert the disciples whom his Master had enabled him to gather. They needed building up and strengthening in the faith, comforting in the midst of their inevitable suffering, and fencing round by permanent institutions. Undaunted therefore by the dangers that awaited them, our missionaries return to them, using words of encouragement which none but the founders of a true religion would have ventured to address to their earliest converts, that "we can only enter into the kingdom of God by passing through much tribulation" [Howson].

23-24. when they had ordained them elders-- literally, "chosen by show of hands." But as that would imply that this was done by the apostles' own hands, many render the word, as in our version, "ordained." Still, as there is no evidence in the New Testament that the word had then lost its proper meaning, as this is beyond doubt its meaning in 2Co 8:19 , and as there is indisputable evidence that the concurrence of the people was required in all elections to sacred office in the earliest ages of the Church, it is perhaps better to understand the words to mean, "when they had made a choice of elders," that is, superintended such choice on the part of the disciples.

and had prayed with fasting-- literally, "fastings," thus setting them solemnly apart. This last clause confirms our interpretation of the former. For if "ordination" was by prayer and fasting (see Ac 13:3 ), why should it be said they first "ordained elders," and after that "prayed with fasting?" Whereas if the first clause refer to the choice and the second to the ordination, all is natural.

they commended-- "committed"

them-- that is, all these churches.

to the Lord-- Jesus.

25. when they had preached the word in Perga-- now doing what, for some reason, they had not done on their former visit, but probably with no visible fruit.

they went down into Attaila-- a seaport on the Gulf of Pamphylia, drawing to itself the commerce of Egypt and Syria.

26. sailed to Antioch, from whence they had been recommended-- (See on Ac 13:3 ).

27. when they had gathered the church together, they rehearsed all that God had done with them, &c.-- As their call and mission had been solemn and formal, in the presence of and by the Church as well as the Holy Ghost, they dutifully, and no doubt with eager joy, convened the church and gave their report of "all that God had done with them," that is, by and for them.

and how-- in particular.

he had opened the door of faith to the Gentiles-- to such even as before had not been proselytes. (See on Ac 11:21 ; and on the language, see 1Co 16:9 ; 2Co 2:12 ; Col 4:3 ). The ascribing directly to God of such access to the Gentiles is to be noted.

28. there they abode long time-- "no little time." From the commencement of the mission till they left Antioch to go up to attend the council at Jerusalem, some four or five years elapsed; and as the missionary journey would probably occupy less than two years, the rest of the time would be the period of their stay at Antioch. (But see Chronological Table.)

(ver. 10). How so? Is not the earth His work? Are not the trees His work? Cattle, beasts, fish, fowl, are not they His works? Plainly they too are. And how shall these too confess to Him? I see indeed in the angels that His works confess to Him, for the angels are His works: and men are His works; and when men confess to Him, His works confess to Him; but have trees and stones the voice of confession? Yes, verily; "let all" His "works confess to" Him. What sayest thou? even the earth and the trees?...But there ariseth the same question in regard of praise, as in regard of confession. For if earth and all things devoid of sensation therefore cannot confess, because they have no voice to confess with; neither will they be able to praise, because they have no voice to proclaim with. But do not those Three Children enumerate all things, as they walked amid the harmless flames, who had leisure not only not to fear, but even to praise God? They say to all things, heavenly and earthly, "Bless ye the Lord, praise Him and magnify Him for ever." Behold how they praise. Let none think that the dumb stone or dumb animal hath reason wherewith to comprehend God. They who have thought this, have erred far from the truth. God hath ordered everything, and made everything: to some He hath given sense and understanding and immortality, as to the angels; to some He hath given sense and understanding with mortality, as to man; to some He hath given bodily sense, yet gave them not understanding, or immortality, as to cattle: to some He hath given neither sense, nor understanding, nor immortality, as to herbs, trees, stones: yet even these cannot be wanting in their kind, and by certain degrees He hath ordered His creation, from earth up to heaven, from visible to invisible, from mortal to immortal. This framework of creation, this most perfectly ordered beauty, ascending from lowest to highest, descending from highest to lowest, never broken, but tempered together of things unlike, all praiseth God. Wherefore then doth all praise God? Because when thou considerest it, and seest its beauty, thou in it praisest God. The beauty of the earth is a kind of voice of the dumb earth....And this which thou hast found in it, is the very voice of its confession, that thou praise the Creator. When thou hast thought on the universal beauty of this world, doth not its very beauty as it were with one voice answer thee, "I made not myself, God made me"?

10. For when Thy saints bless Thee, what say they? "They shall tell the glory of Thy kingdom, and talk of Thy Power"

(ver. 11). How powerful is God, who hath made the earth! how powerful is God, who hath filled the earth with good things! how powerful is God, who hath given to the animals each its own life! how powerful is God, who hath given different seeds to the womb of the earth, that they might make to spring up such various shoots, such beautiful trees! how powerful, how great is God! Do thou ask, creation answereth, and by its answer, as by the confession of the creature, thou, O saint of God, blessest God, and "talkest of His power."

11. "That they may make known to the sons of men Thy power, and the glory of the greatness of the beauty of Thy kingdom"

(ver. 12). Thy saints then commend "the glory of the greatness of the beauty of Thy kingdom," the glory of the greatness of its beauty. There is a certain "greatness of the beauty of Thy kingdom:" that is, Thy kingdom hath beauty, and great beauty. Since whatever hath beauty, hath beauty from Thee, how great beauty hath Thy whole kingdom! Let not the kingdom frighten us: it hath beauty also, wherewith to delight us. For what is that beauty, which the saints shall hereafter enjoy, to whom it shall be said, "Come, ye blessed of My Father, enjoy the kingdom"? Whence shall they come? whither shall they come? Behold, brethren, and, if ye can, as far as ye can, think of the beauty of that kingdom which is to come; whence our prayer saith, "Thy kingdom come." For that kingdom we desire may come, that kingdom the saints proclaim to be coming. Observe this world: it is beautiful. How beautiful are earth, sea, air, heavens, stars. Do not all these frighten him who considereth them? Is not the beauty of them so conspicuous, that it seemeth as though nothing more beautiful could be found? And here, in this beauty, in this fairness almost unspeakable, here worm and mice and all creeping things of the earth live with thee, they live with thee in all this beauty. How great is the beauty of that kingdom where none but angels live with Thee! There is a greatness of a certain beauty; let it be loved before it is seen, that when it is seen, it may be retained.

12. "Thy kingdom." What kingdom mean I? "a kingdom of all ages." For the kingdom of this age too hath its own beauty, but there is not in it that greatness of beauty, such as in the "kingdom of all ages." "And Thy dominion is in every generation and generation"

(ver. 13). This is the repetition we noticed, signifying either every generation, or the generation which will be after this generation. "Faithful is the Lord in His words, and holy in all His works." "Faithful is the Lord in His words:" for what hath He promised that He hath not given? "Faithful is the Lord in His words." Hereto there are certain things which He hath promised, and hath not given; but let Him be believed from the things which He hath given. We might well believe Him, if He only spake: He willed not that we should believe Him speaking, but that we should have His Scriptures in our hands:...as though a kind of bond of God's, which all who pass by might read, and might keep to the path of its promise. And how great things hath He already paid in accordance with that bond! Do men hesitate to believe Him concerning the Resurrection of the dead and the Life to come, which alone now remaineth to be paid, when, if He come to reckon with the unbelievers, the unbelievers must blush? If God say to thee, "Thou hast My bond: I have promised judgment, the separation of good and bad, everlasting life for the faithful, and wilt thou not believe? There in My bond read all that I have promised, reckon with me: verily even by counting up what I have paid, thou canst believe that I shall pay what still I owe. In that bond thou hast My only-begotten Son promised, "Whom I spared not, but gave Him up for you all:" reckon this then among what is paid. Read the bond: I promised therein that I would give by My Son the earnest of the Holy Spirit: reckon that as paid. I promised therein the blood and the crowns of the glorious Martyrs; let the White Mass remind you that My debt has been paid....He setteth before the eyes of all His payment of His debts: some He hath paid in the time of our ancestors, which we saw not: some He hath paid in our times, which they saw not; throughout all generations He hath paid what was written. And what remaineth? Do men not believe Him, when He hath paid all this? What remaineth? Behold thou hast reckoned: all this He hath paid: is He become unfaithful for the few things which remain? God forbid! Wherefore? Because "the Lord is faithful in His words, and holy in all His works."

13. "The Lord strengtheneth all that are falling"

(ver. 20). Thou seest that there is severity with Him, with whom is so great sweetness. He will save all that hope in Him, all the faithful, all that fear Him, all that call upon Him in truth: "and all sinners He will destroy." What "all sinners," save those who persevere in sin; who dare to blame God, not themselves; who daily argue against God; who despair of pardon for their sins, and from this very despair heap up their sins; or who perversely promise themselves pardon, and through this very promise depart not from their sins and impiety? The time will come for all these to be separated, and for the two divisions to be made of them, one on the right hand, the other on the left; and for the righteous to receive the everlasting Kingdom, the wicked to go into everlasting fire. Since this is so, and we have heard the blessing of the Lord, the works of the Lord, the wondrous things of the Lord, the mercies of the Lord, the severity of the Lord, His Providence over all His works, the confession of all His works; observe how He concludeth in His praise, "My mouth shall speak the praise of the Lord, and let all flesh bless His holy Name for ever and ever" (ver. 21).

Works. They shew his power, and excite us to praise him. (St. Jerome)

Thy. Hebrew, "his." But the Septuagint read more correctly, with the Chaldean, &c. --- Men. The Gentiles, to whom the saints, (Berthier) or converted Jews preached. (Haydock)

Ages. The kingdom of God in his Church is very magnificent, but not so much as in heaven. (Worthington) --- The. Hebrew, Chaldean, Aquila, St. Jerome, &c., omit this verse, which is necessary to complete the alphabet. It probably commenced with Namon, "Faithful." (Calmet) --- The Septuagint could not insert it by inspiration, as they were only interpreters. (Berthier) --- It was consequently in their Hebrew copies. (Houbigant)

Flesh. Every human being, though even the least favoured, must praise God, as all have received much from him. (Haydock)

10 All thy works shall praise thee, O Lord ; and thy saints shall bless thee. 11 They shall speak of the glory of thy kingdom, and talk of thy power; 12 To make known to the sons of men his mighty acts, and the glorious majesty of his kingdom. 13 Thy kingdom is an everlasting kingdom, and thy dominion endureth throughout all generations. 14 The Lord upholdeth all that fall, and raiseth up all those that be bowed down. 15 The eyes of all wait upon thee; and thou givest them their meat in due season. 16 Thou openest thine hand, and satisfiest the desire of every living thing. 17 The Lord is righteous in all his ways, and holy in all his works. 18 The Lord is nigh unto all them that call upon him, to all that call upon him in truth. 19 He will fulfil the desire of them that fear him: he also will hear their cry, and will save them. 20 The Lord preserveth all them that love him: but all the wicked will he destroy. 21 My mouth shall speak the praise of the Lord : and let all flesh bless his holy name for ever and ever.

The greatness and goodness of him who is optimus et maximus — the best and greatest of beings, were celebrated in the former part of the psalm; here, in these verses, we are taught to give him the glory of his kingdom, in the administration of which his greatness and goodness shine so clearly, so very brightly. Observe, as before,

I. From whom the tribute of praise is expected ( v. 10 ): All God's works shall praise him. They all minister to us matter for praise, and so praise him according to their capacity; even those that refuse to give him honour he will get himself honour upon. But his saints do bless him, not only as they have peculiar blessings from him, which other creatures have not, but as they praise him actively, while his other works praise him only objectively. They bless him, for they collect the rent or tribute of praise from the inferior creatures, and pay it into the treasury above. All God's works do praise him, as the beautiful building praises the builder or the well-drawn picture praises the painter; but the saints bless him as the children of prudent tender parents rise up and call them blessed. Of all God's works, his saints, the workmanship of his grace, the first-fruits of his creatures, have most reason to bless him.

II. For what this praise is to be given: They shall speak of thy kingdom. The kingdom of God among men is a thing to be often thought of and often spoken of. As, before, he had magnified God's greatness and goodness in general, so here he magnifies them with application to his kingdom. Consider then,

1. The greatness of his kingdom. It is great indeed, for all the kings and kingdoms of the earth are under his control. To show the greatness of God's kingdom, he observes, (1.) The pomp of it. Would we by faith look within the veil, we should see, and, believing, we should speak of the glory of his kingdom ( v. 11 ), the glorious majesty of it ( v. 12 ), for he has prepared his throne in the heavens, and it is high and lifted up, and surrounded with an innumerable company of angels. The courts of Solomon and Ahasuerus were magnificent; but, compared with the glorious majesty of God's kingdom, they were but as glow-worms to the sun. The consideration of this should strike an awe upon us in all our approaches to God. (2.) The power of it: When they speak of the glory of God's kingdom they must talk of his power, the extent of it, the efficacy of it—his power, by which he can do any thing and does every thing he pleases ( v. 11 ); and, as a proof of it, let them make known his mighty acts ( v. 12 ), that the sons of men may be invited to yield themselves his willing subjects and so put themselves under the protection of such a mighty potentate. (3.) The perpetuity of it, v. 13 . The thrones of earthly princes totter, and the flowers of their crowns wither, monarchies come to an end; but, Lord, thy kingdom is an everlasting kingdom. God will govern the world to the end of time, when the Mediator, who is now entrusted with the administration of his kingdom, shall deliver it up to God, even the Father, that he may be all in all to eternity. His dominion endures throughout all generations, for he himself is eternal, and his counsels are unchangeable and uniform; and Satan, who has set up a kingdom in opposition to him, is conquered and in a chain.

2. The goodness of his kingdom. His royal style and title are, The Lord God, gracious and merciful; and his government answers to his title. The goodness of God appears in what he does,

(1.) For all the creatures in general ( v. 15, 16 ): He provides food for all flesh, and therein appears his everlasting mercy, Ps. cxxxvi. 25 . All the creatures live upon God, and, as they had their being from him at first, so from him they have all the supports of their being and on him they depend for the continuance of it. [1.] The eye of their expectation attends upon him: The eyes of all wait on thee. The inferior creatures indeed have not the knowledge of God, nor are capable of it, and yet they are said to wait upon God, because they seek their food according to the instinct which the God of nature has put into them (and they sow not, neither do they reap, Matt. vi. 26 ), and because they take what the God of nature has provided for them, in the time and way that he has appointed, and are content with it. [2.] The hand of his bounty is stretched out to them: Thou givest them their meat in due season, the meat proper for them, and in the proper time, when they need it; so that none of the creatures ordinarily perish for want of food, no, not in the winter. Thou openest thy hand freely and liberally, and satisfiest the desire of every living thing, except some of the unreasonable children of men, that will be satisfied with nothing, but are still complaining, still crying, Give, give.

(2.) For the children of men in particular, whom he governs as reasonable creatures.

[1.] He does none of them any wrong, for ( v. 17 ) the Lord is righteous in all his ways, and not unrighteous in any of them; he is holy, and acts like himself, with a perfect rectitude in all his works. In all the acts of government he is just, injurious to none, but administering justice to all. The ways of the lord are equal, though ours are unequal. In giving laws, in deciding controversies, in recompensing services, and punishing offences, he is incontestably just, and we are bound to own that he is so.

[2.] He does all of them good, his own people in a special manner.

First, He supports those that are sinking, and it is his honour to help the weak, v. 14 . He upholds all that fall, in that, though they fall, they are not utterly cast down. Many of the children of men are brought very low by sickness and other distresses, and seem ready to drop into the grave, and yet Providence wonderfully upholds them, raises them up, and says, Return, Ps. cx. 3 . If all had died who once seemed dying, the world would have been very thin. Many of the children of God, who have been ready to fall into sin, to fall into despair, have experienced his goodness in preventing their falls, or recovering them speedily by his graces and comforts, so that, though they fell, they were not utterly cast down, Ps. xxxvii. 24 . If those who were bowed down by oppression and affliction are raised up, it was God that raised them. And, with respect to all those that are heavy-laden under the burden of sin, if they come to Christ by faith, he will ease them, he will raise them.

Secondly, He is very ready to hear and answer the prayers of his people, v. 18, 19 . In this appears the grace of his kingdom, that his subjects have not only liberty of petitioning, but all the encouragement that can be to petition. 1. The grant is very rich, that God will be nigh to all that call upon him; he will be always within call of their prayers, and they shall always find themselves within reach of his help. If a neighbour that is near is better than a brother afar off ( Prov. xxvii. 10 ), much more a God that is near. Nay, he will not only be nigh to them, that they may have the satisfaction of being heard, but he will fulfil their desires; they shall have what they ask and find that they seek. It was said ( v. 16 ) that he satisfies the desire of every living thing, much more will he fulfil the desire of those that fear him; for he that feeds his birds will not starve his babes. He will hear their call and will save them; that is hearing them to purpose, as he heard David (that is, saved him) from the horn of the unicorn, Ps. xxii. 21 . 2. The proviso is very reasonable. He will hear and help us, (1.) If we fear him, if we worship and serve him with a holy awe of him; for otherwise how can we expect that he should accept us? (2.) If we call upon him in truth; for he desires truth in the inward part. We must be faithful to God, and sincere in our professions of dependence on him, and devotedness to him. In all devotions inward impressions must be answerable to the outward expressions, else they are not performed in truth.

Thirdly, He takes those under his special protection who have a confidence and complacency in him ( v. 20 ): The Lord preserves all those that love him; they lie exposed in this world, but he, by preserving them in their integrity, will effectually secure them, that no real evil shall befal them.

[3.] If any are destroyed they may thank themselves: All the wicked he will destroy, but they have by their wickedness fitted themselves for destruction. This magnifies his goodness in the protection of the righteous, that with their eyes they shall see the reward of the wicked ( Ps. xci. 8 ); and God will by this means preserve his people, even by destroying the wicked that would do them a mischief.

Lastly, The psalmist concludes, 1. With a resolution to give glory to God himself ( v. 21 ): My mouth shall speak the praise of the Lord. When we have said what we can, in praising God, still there is more to be said, and therefore we must not only begin our thanksgivings with this purpose, as he did ( v. 1 ), but conclude them with it, as he does here, because we shall presently have occasion to begin again. As the end of one mercy is the beginning of another, so should the end of one thanksgiving be. While I have breath to draw, my mouth shall still speak God's praises. 2. With a call to others to do so too: Let all flesh, all mankind, bless his holy name for ever and ever. Some of mankind shall be blessing God for ever; it is a pity but that they should be all so engaged.

10. bless-- as in Psa 145:1 , to praise with reverence, more than merely to praise.

11-12. The declaration of God's glory is for the extension of His knowledge and perfections in the world.

13. (Compare Da 4:3 , 34 ).

21. (Compare Psa 33:21 ).

Ver. 27.Peace I leave you. My peace, &c. The Arabic translates My own peace. This is Christ's farewell. For the Hebrews, when they salute any one coming, or bid good-bye when departing, say, Peace be with you. Where under the word peace they wish every kind of good, prosperity, and happiness. It is as though Christ said, "Going away from you, I give to you, 0 ye Apostles and your successors, and as it were leave you, My benediction for an inheritance. By this I pray God to give you every good thing. And this I do not vainly or briefly, like the world, but truly, solidly, eternally. I do it not by adulatory words, as worldly people do, but really supplicating and bestowing grace and power, by which ye may securely attain to the eternal goods, and by your preaching, charity, and prayers may lead many others to the same blessed end." So Maldonatus.

Jansen and Toletus explain a little differently. They say, This peace is that of which S. Paul speaks in the 4th ch. of the Philippians, "The peace of God which surpasseth all sense keep your heart and understanding in Christ Jesus." Now this peace includes1. Friendship with God. 2. Tranquillity of mind and calm in temptations and persecutions. 3. Mutual concord amongst ourselves. This makes men strong in every danger, and gives consolation in every trouble. This the Lord bequeaths us, not riches, nor temporal possessions. Far above all the wealth of this world peace stands pre-eminent.

Hear S. Augustine. "We cannot arrive at the Lord's inheritance, who wished us to observe His testament of peacewe cannot have concord with Christ if we quarrel with our fellow-Christians. Peace is serenity of mind, simplicity of heart, the bond of love, the concord of charity."

Symbolically, S. Augustine. "He leaves peace in this world, abiding in which peace we overcome the enemy. He will give peace in the world to come, when we shall reign without an enemy. He is our peace, both when we believe that He is, and when we shall see Him as He is. We must observe that when He saith I will give, He adds My peace, wishing us to understand that it is such peace as He hath Himself, in whom there is no fighting, because He hath no sin. But the peace which He leaves us is rather to be called ours, than His. It is such peace as is consistent with the state in which we still say, Forgive us our debts. There is peace among ourselves forasmuch as we trust and love one another. But it is not full peace, because we do not see the thoughts of one another's hearts."

Ver. 28.Let not your heart be troubled, &c. Christ adds this because He saw that the Apostles were sad at His departure, and fainthearted on account of the hatred of the Jews, and the battles which were impending, says S. Chrysostom. Lest the wolf should attack the sheep when the Shepherd was absent, says S. Austin. Therefore He consoles them, and lifts them up, saying, "Be not troubled nor fearful because of My departure, as though ye were about to be sheep without a Shepherd. For I, as I have said, go away indeed to death, but I will rise again on the third day, and then I will come, i.e., I will return, to you."

If ye loved Me, &c. The apostles did love Christ, and therefore they were troubled at His going away. When therefore Christ says, If ye loved Me, He speaks after the manner of men. It is the way of consoling friends when they are sad at the departure of a friend. If you showed Me, 0 ye Apostles, what true and sincere love demands, ye would not grieve but rejoice at My departure, for My going away will be exceedingly profitable to Me, yea, and to you likewise. For I am going to the Father who is greater than I, i.e., I am going from consorting with men to God, from human misery and contempt to Divine felicity, exaltation, and glory. I am going to prepare a place for you, to which in due time I will bring you. So Cyril.

For My Father is greater than I. This was the great stronghold of the Arians, by which they sought to prove that the Son was not God, but the highest creature of God; but SS. Athanasius, Augustine, Basil, and the rest of the Fathers, admirably reply to them, that Christ is here speaking of Himself not as God, but as man. For as such He was less, not only than the Father, but even than the angels. And that Christ is speaking thus is plain from hence, that He gives the reason why He is going to the Father: because, He saith, My Father is greater than I. Now Christ goeth to the Father, in that, as man, He ascendeth into heaven. For as God He is alway in heaven with the Father. Wherefore S. Augustine saith, "He went, in that He was in one place: He remained, in that He was everywhere." That is, He went through His Humanity, He abode through His Divinity. Therefore His Father was greater than He in respect to His Humanity, not His Divinity. The meaning then is, Ye must rejoice, 0 ye Apostles, at My departure, because I go to the Father, and ascend into heaven to greater honour and dignity, that I may obtain from the Father, for Myself and for you, the rewards of My Passion, even a seat at the Father's right hand, and the empire of the universe, the adoration of all the angels, and the conversion of all nations to My faith and worship: and for you the Holy Ghost and all His gifts, armed with which ye shall conquer the whole world for Me and for yourselves, and bring it with you to celestial glory. For those things, which are far greater than what ye have as yet seen and received, I will ask and obtain when I go to the Father.

Some fathers, moreover, in order to give a complete answer to the Arians, answer more subtilly, but intricately, that the Father is greater than the Son not only as He is man, but also as He is God, because the name of Father seems among men to be more honourable than the name of Son. For a father is the beginning and cause of a son. The Father therefore is greater than the Son, not in magnitude, nor time, nor virtue, nor dignity, nor adoration, but in respect of a certain honour amongst men, i.e., in respect of origin, because the Father is the origin of the Son. So S. Athanasius (Serm. cont. Arian), S. Hilary (lib. 9, de Trin.), &c. Although with reference to Divine things, filiation, from whence is derived the idea of sonship, is something as excellent and as honourable as is the idea of paternity in the Father. Indeed, as the Son hath from the Father that He is the Son, so in turn the Father hath from the Son that He is the Father. For the Father is He who hath the Son. Wherefore in this case, that passive origin which is in the Son is in itself as worthy and as honourable as that active origin which is in the Father. For it is as great to be Begotten God as it is to beget God. Therefore it is as great to be the Son as to be the Father. Lastly, each hath altogether in personality the same Divine Essence, the same majesty and omnipotence. Wherefore one cannot be greater than the other. "Greater," says S. Hilary, "is He who gives by the authority of a giver, but He is not less to whom it is given to be One (with the Giver)." Greater, i.e., in the estimation of men, not of God. Wherefore Maldonatus thinks that Hilary and some others have conceded too much to the Arians. And Damascene (lib. 1, de Fid.) corrects them thus, "The Father is greater, not in nature, nor in dignity, but only in origin. (See Suarez, lib. 2, de Trin. cap. 4.) And in my opinion this was the teaching of S. Hilary.

Moreover, the analogy of the Divine compared with human generation is so entirely different as to refute the Arians. For in things human the father is greater than his son. 1st. Because he is prior, and senior to the son. 2d. Because he is greater in stature and bulk, for a grown-up man generates a little infant. 3d. Because he produces a nature numerically different from himself, which he communicates to his son. Wherefore he is greater than that nature as being its author. 4th. Because of his own free will he begets a son. For it was possible to him not to have begotten. But in things Divine the manner is altogether different. For the Father is greater than the Son neither in age nor size: neither does He beget a Deity different from His Own, but communicates to the Son the same Deity which He Himself has. Neither does He beget of His own will, so to say, but of the natural fruitfulness of the Divine Nature He produces a Son the equal of Himself, nor can He produce another. Lastly, S. Cyril, in the Council of Ephesus, proves that the Father is greater than Christ in so far as Christ is man, but not in that He is God, after this manner:"We acknowledge Him (the Son) to be in all respects as the Father, to be incapable either of turning, or of change, and to have need of nothing, a perfect Son, like unto the Father, and differing from Him only in this respect that the Father is unbegotten. For He is the perfect and express Image of the Father. And it is certain that the Image ought fully to include all those things in which the Pattern itself, which is greater, is perfectly expressed, even as the Lord Himself hath taught, saying, the Father is greater than I."

Ver. 29.And now I have told you, &c. That is, and now I foretell to you My departure and death, My resurrection and return to you, not that ye should condole with Me, and look after your own safety, but that, when ye see those things fulfilled, ye may believe that I foreknew and foreordained them all, and therefore that I submitted to death, not of necessity, but of My own free-will, for your salvation and that of the world, and therefore that ye may believe that I am the Messiah, the Son of God, the Saviour.

Ver. 30.I will not henceforth talk much with you, &c. For this is not the time to speak much, but to conclude, for the prince of this world, to whom worldly men are subject, by sinning after their own will, cometh. That is, he cometh to take and kill Me. For Christ said this when Judas was approaching with the officers, who were sent by the chief priests to take Him.

But he hath nothing in Me, i.e., he cometh to take Me, but he hath no power over Me, because he will find nothing of sin in Me, nothing of that which caused Adam and his posterity to die. Wherefore he must unjustly bring death upon Me being innocent. And this I am ready to suffer, that by means of My unjust death I may despoil him of his power, and deliver men from his jurisdiction and tyranny. So Cyril and Chrysostom. The innocence therefore of Christ, and the death of that innocent One, hath delivered all of us, the guilty ones, from harm. And this was that supreme consolation of Christ, which He here brings home to the Apostles. Or, as Maldonatus puts it, "The devil cometh, to take and kill Me by means of the Jews, but in Me he hath nothing, i.e. he will not be able to overcome or destroy Me, as he hopes; for although I am about to die, I shall not do so through his power or strength, but of My own free choice, that I may fulfil My Father's will."

Ver. 31.But that the world may know, &c. That is, "I will die, not compelled by the devil's servants, the Jews, but freely, out of love and obedience to the Father. For He hath given Me commandment to undergo death for the redemption of men. Wherefore so I do, submitting myself to death." So SS. Chrysostom, Cyril, &c.

You may say, Christ received commandment from the Father to suffer, to die, and to do the things which He did. Therefore He could not will the contrary, neither was He free, for had He done otherwise He would have sinned. But Christ is impeccable by a twofold title,1st, on account of His hypostatic union with the Word; 2d, on account of the light of glory, in that He seeth God. For Christ and the Blessed, because they clearly perceive that God is infinite Good, are so wholly ravished with His love that they cannot either love or will anything which is contrary or displeasing to Him. I reply: the hypostatic union with the Word made Christ impeccable in such manner that the office of the Word was to keep and preserve that humanity which was hypostatically united to Itself altogether sinless, lest the Word, or God, which upheld the humanity, should be said to sin. But the Word kept the humanity from sin, not by physically predetermining, so to say, the will of Christ, to obey the Father's commandment, but only by Its congruous grace, so continually preventing It, and sweetly directing and urging It, as It foreknew future conditional events, that Itself was (ever) consenting to this grace, and therefore was always freely subjecting Itself to the will of God, and never, even by venial offences, displeasing Him. Moreover, the light of glory constrained indeed Christ, forasmuch as He was blessed to subject Himself in beatific act to the will of God and the decree of death as perceived by this light to be His will. Yet it did not force Him, in so far as He was a wayfarer (viator). For as a wayfarer He had infused knowledge, as we have faith, according to which He was able freely to elicit acts of love and obedience, or not to elicit them, at His pleasure, as we of our free will are able to elicit similar acts. He therefore freely elicited that act by which, in obedience to the Father's commandment, He accepted the death of the cross, saying, "Lo! I come to do Thy will, 0 God" (Ps. 47.) Neither did the prior act determine ex necessitate the subsequent act, because they were altogether incommensurable, and of a different order. For the former is the act of one of the (already) Blessed, the latter act an act of one travelling to the country. See the Schoolmen.

Arise, &c. These words depend upon what went before, and are thus connected, "That the world may know that I love the father, and am obedient to His commandment to suffer death, arise, and let us go to the garden of Gethsemane where the Jews await Me to take and kill Me."

You will ask whether Christ actually rose from the table, and went out of the house towards Gethsemane, and in the way proceeded to utter the things which John records in the three following chapters: and that then, when they were ended, He passed over the brook Cedron, and entered the garden, where he was betrayed by Judas, and taken by the Jews, as John narrates, ch. xviii. 1, &c. Cyril and Augustine answer in the affirmative, and this is probable. Maldonatus and others, more probably, answer in the negative. They think that Christ did not go out of the house. They are of this opinion, 1st, Because John does not say so. 2d, Because Christ could not conveniently, with the apostles following Him, say all things in the way which are related in the three following chapters, so that they could hear and understand them. Christ saith therefore, Arise, because He did actually rise up from the table, and stood upon His feet, and bade the apostles do the same, that they might go away with Him to the mount of Olives. But, as dear friends are wont to do when they are saying farewell, and are hardly tearing themselves away from those they so tenderly love, so did Christ, as they were standing, resume a fresh and longer discourse, prolonging it until the 18th chapter. Then bringing it to a close, He went across the brook Cedron to the mount of Olives. For such is the wont of those who love when they are bidding their mutual good-byes. As Ovid says, when he is going away into exile (lib. 1, Trist.):

Thrice did I turn my steps,

And thrice the threshold gain:

To linger near with fond regret

My footsteps were full fain.

Farewell, farewell, I cried:

Words full of love I said:

Then, with a last fond kiss,

For ever from it fled.

Tropologically: when any arduous duty is decreed by God, or ordained by our superiors, such as a dangerous journey, death, or martyrdom, let us generously and with alacrity offer ourselves to God as victims of charity and obedience, and freely meet the danger, saying with Christ, Arise, let us go hence. For he who breaks the first onset of fear, by boldly meeting it, has overcome half the difficulty, and will easily vanquish the remainder. Daily experience proves that "He has accomplished the half of a deed who has well begun."

Let not your heart be troubled, neither let it be afraid.28. You have heard how I said to you, I go away, and come again to you. If you loved me, you would rejoice, because I said, I go to the Father: for my Father is greater than I.29. And now I have told you before it comes to pass, that, when it is come to pass, you might believe.30. Hereafter I will not talk much with you: for the prince of this world comes, and has nothing in me.31. But that the world may know that I love the Father: and as the Father gave me commandment, even so I do. Arise, let us go hence.

After saying, Peace I leave with you, which was like taking farewell, He consoles them: Let not your heart be troubled, neither let it be afraid: the two feelings of love and fear were now the uppermost in them.

Though He was only going for a time, their hearts would be troubled and afraid for what might happen before He returned; lest in the absence of the Shepherd the wolf might attack the flock: you have heard how I said to you, I go away, and come again to you. In that He was man, He went; in that He was God, He stayed.

Why then be troubled and afraid, when He left the eye only, not the heart? To make them understand that it was as man that He said, I go away, and come again to you; He adds, If you loved Me you would rejoice, because I said, I go to My Father; for My Father is greater than I. In that the Son then is unequal with the Father, through that inequality He went to the Father, from Him to come again to judge the quick and dead: in that He is equal to the Father, He never goes from the Father, but is everywhere altogether with Him in that Godhead, which is not confined to place.

Nay, the Son Himself, because that being equal to the Father in the form of God, He emptied Himself, not losing the form of God, but taking that of a servant, is greater even than Himself: the form of God which is not lost, is greater than the form of a servant which was put on. In this form of a servant, the Son of God is inferior not to the Father only, but to the Holy Ghost; in this the Child Christ was inferior even to His parents; to whom we read, He was subject. Let us acknowledge then the twofold substance of Christ, the divine, which is equal to the Father, and the human, which is inferior.

But Christ is both together, not two, but one Christ else the Godhead is a quaternity, not a Trinity. Wherefore He says, If you loved Me, you would rejoice, because I said, I go to the Father; for human nature should exult at being thus taken up by the Only Begotten Word, and made immortal in heaven; at earth being raised to heaven, and dust sitting incorruptible at the right hand of the Father. Who, that loves Christ, will not rejoice at this, seeing, as he does, his own nature immortal in Christ, and hoping that He Himself will be so by Christ. Hilary: Or thus: If the Father is greater by virtue of giving, is the Son less by confessing the gift? The giver is the greater, but He to whom unity with that giver is given, is not the less. Chrysostom: Or thus: The Apostles did not yet know what the resurrection was of which He spoke when He said, I go, and come again to you: or what they ought to think of it. They only knew the great power of the Father. So He tells them: Though you fear I shall not be able to save Myself, and do not trust to My appearing again after My crucifixion; yet when you hear that I go to My Father, you should rejoice, because I go to one greater, one able to dissolve and change all things. All this is said in accommodation to their weakness: as we see from the next words: And now I have told you before it comes to pass; that when it does come to pass, you may believe.

But is not the time for belief before a thing takes place? Is it not the praise of faith, that it believes what it does not see? according to w hat is said below to Thomas: Because you have seen, you has believed. He saw one thing, believed another: what he saw was man, what he believed was God. And if belief can be talked of with reference to things seen, as when we say that we believe our eyes; yet it is not mature faith, but is merely preparatory to our believing what we do not see.

When it has come to pass, then He says, because after His death they would see Him alive again, and ascending to His Father; which sight would convince them that He was the Christ, the Son of God; able as He was to do so great a thing, and to foretell it. Which faith however would not be a new, but only an enlarged faith; or a faith which had failed at His death, and been renewed by His resurrection.

He next alludes to the approach of the time when He would resume His glory. Hereafter 1 will not talk much with you.

He says this because the time was now approaching for His being taken, and given up to death: For the Prince of this world comes. Augustine: i.e. the devil; the prince of sinners, not of creatures; as the Apostle said, Against the rulers of this world. Or, as He immediately adds by way of explanation, this darkness, meaning, the ungodly. And has nothing in Me. God had no sin as God, nor had His flesh contracted it by a sinful birth, being born of the Virgin. But how, it might be asked, can you die, if you have no sin: He answers, But that the world may know that I love the Father, and as the Father gave Me commandment, even so I do. Arise, let us go hence. He had been sitting at table with them all this time. Let us go, i.e. to the place, where He, Who had done nothing to deserve death, was to be delivered to death. But He had a commandment from His Father to die.

That the Son is obedient to the will and commandment of the Father, no more shows a difference in the two, than it would in a human father and son. But over and above this comes the consideration that Christ is not only God, and as such equal to the Father, but also man, and as such inferior to the Father.

Arise, let us go hence, is the beginning of the sentence which l, follows. The time and the place (they were in the midst of a town, and it was night time) had excited the disciples’ fears to such a degree, that they could not attend to any thing that was said, but rolled their eyes about, expecting persons to enter and assault them; especially when they heard our Lord say, Yet a little while I am with you; and, The prince of this world comes. To quiet their alarm then, He takes them to another place, where they imagine themselves safe, and would be able to attend to the great doctrines which He was going to set before them.

The Father is greater than I.[3] According to the common exposition, Christ here speaks of himself, as made man, which interpretation is drawn from the circumstances of the text, Christ being at that time, going to suffer, and die, and shortly after to rise again, and ascend into heaven, all which agree with him, as man, and according to his human nature. But the Arians can take no advantage from these words, (though with divers of the ancient Fathers, we should allow them to be spoken of Christ, as the Son of God:) the Father may be said in some manner to be greater than the Son, if we consider the order of the divine processions, that is, that the Father is the first person, and proceeds from no other; whereas the Son proceeds from the Father. If any one, says St. John Chrysostom, will contend, that the Father is greater, inasmuch as he is the cause, from which the Son proceedeth, we will bear with him, and this way of speaking: provided he grant that the Son is not of a different substance, or nature. St. Athanasius allows the same, and takes notice, that though the Father is said to be greater, yet he is not said to be better, nor more excellent, than the Son; because they are one and the same in substance, nature, and other perfections. (Witham) --- The enemies of the divinity of Christ here triumph, and think they have the confession of Christ himself, that he is less than the Father. But if they would distinguish the two natures of Christ, their arguments would all fall to the ground. Jesus Christ, as man, and a creature, is inferior to his Father, the Creator; but, as God, he is, in every respect, equal to him. (St. Basil, St. Augustine, &c.) --- Others, likewise, answer it thus: Following the confused opinion of the world, and even of the apostles themselves, who as yet only considered Christ as a prophet, and as a man, eminent in virtue and sanctity, he was less than the Father. (St. John Chrysostom; Leont.; Theophylactus; Euthymius) --- And likewise the title of Father, (as we generally use the word) is greater, and much more honourable, that that of Son; and in this respect, Christ is inferior to his Father. (St. Athanasius; St. Hilary; St. Epiphanius; St. Gregory of Nazianzus; and St. Cyril) ---But this appellation, though really true, does not destroy the equality of the persons, because Christ has declared, in numerous other places, that he is equal to the Father; that he is in the Father; and that he and the Father are one. The apostles ought to have rejoiced that Christ was going to the Father, who was superior to him, considering him in his human nature; because, then, would the Son shew forth his honour and glory to be equal to the Father's, in heaven. This would have been a mark of a pure, solid, and disinterested love, which ought to have inspired the apostles, if they truly loved their divine Master. (Calmet) --- Protestants assume to themselves the liberty of making the Bible only, the exclusive rule of faith, yet refuse this privilege to others. Thus Luther insisted, that his catechism should be taught, and followed. Calvin burnt Servetus for explaining his faith, by his own interpretation of the Bible, particularly of these words, the Father is greater than I. The Church of England compels every clergyman to swear to the Thirty-nine Articles, and has inflicted the severest penalties on such as interpreted the Bible according to the principles of Socinus; and on Catholics, who understand the words of Jesus Christ, This is my body: this is my blood, in the literal and obvious sense of the words. As long as each individual is at liberty to expound Scripture by the private spirit, it is a great injustice to compel any one, by penal laws, to yield his judgment to any authority, that is not less fallible than his own.

Pater major me est, Greek: o pater meizon mou estin. St. John Chrysostom, hom. Greek: oe. p. 443. Nov. Ed. Si quis vero dixerit majorem esse Patrem, ut filii principium, non huic contradicemus, Greek: kath o aitios tou uiou, oude touto anteroumen. See St. Athanasius, Orat. 1. Cont. Arianos, p. 362. Ed. Ben. non dixit, Pater præstantior est me, Greek: kreiton mon esti, ne quis eum alium a Patris natura, esse suspicaretur, sed major dixit, non quidem magnitudine quadam, aut tempore, sed quia ex ipso Patre gignitur, &c. See St. Augustine, tract. 78. p. 699. propter forman servi, dicit, Pater major me est, &c.

As the Father hath given me commandment, so I do. --- He again speaks of himself, as man. Arise, let us go hence. Yet by chap. xviii. ver. 1. Christ still continued the like instructions, either in the same place, or in the way to Gethsemani. (Witham)

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.

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. lix. 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. ii. 14 . It is the peace he purchased for us and preached to us, and on which the angels congratulated men at his birth, Luke ii. 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.

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 commandment, even so I do. Arise, let us go hence.

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. iv. 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 Thess. iv. 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. xx. 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. xiii. 19 ; xvi. 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 Pet. i. 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. xv. and xvi. ), 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. xii. 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 Cor. ii. 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 ( Matt. iv. ), 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. ii. 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.

27. Peace I leave with you, my peace I give unto you-- If Joh 14:25 , 26 sounded like a note of preparation for drawing the discourse to a close, this would sound like a farewell. But oh, how different from ordinary adieus! It is a parting word, but of richest import, the customary "peace" of a parting friend sublimed and transfigured. As "the Prince of Peace" ( Is 9:6 ) He brought it into flesh, carried it about in His Own Person ("My peace") died to make it ours, left it as the heritage of His disciples upon earth, implants and maintains it by His Spirit in their hearts. Many a legacy is "left" that is never "given" to the legatee, many a gift destined that never reaches its proper object. But Christ is the Executor of His own Testament; the peace He "leaves" He "gives"; Thus all is secure.

not as the world giveth-- in contrast with the world, He gives sincerely, substantially, eternally.

28. If ye loved me, ye would rejoice, because I said, I go unto the Father, for my Father is greater than I-- These words, which Arians and Socinians perpetually quote as triumphant evidence against the proper Divinity of Christ, really yield no intelligible sense on their principles. Were a holy man on his deathbed, beholding his friends in tears at the prospect of losing him, to say, "Ye ought rather to joy than weep for me, and would if ye really loved me, "the speech would be quite natural. But if they should ask him, why joy at his departure was more suitable than sorrow, would they not start back with astonishment, if not horror, were he to reply, "Because my Father is greater than I?" Does not this strange speech from Christ's lips, then, presuppose such teaching on His part as would make it extremely difficult for them to think He could gain anything by departing to the Father, and make it necessary for Him to say expressly that there was a sense in which He could do so? Thus, this startling explanation seems plainly intended to correct such misapprehensions as might arise from the emphatic and reiterated teaching of His proper equality with the Father--as if so Exalted a Person were incapable of any accession by transition from this dismal scene to a cloudless heaven and the very bosom of the Father--and by assuring them that this was not the case, to make them forget their own sorrow in His approaching joy.

30-31. Hereafter I will not talk much with you-- "I have a little more to say, but My work hastens apace, and the approach of the adversary will cut it short."

for the prince of this world-- (See on Joh 12:31 ).

cometh-- with hostile intent, for a last grand attack, having failed in His first formidable assault ( Lu 4:1-13 ) from which he "departed [only] for a season" ( Joh 14:13 ).

and hath nothing in me-- nothing of His own--nothing to fasten on. Glorious saying! The truth of it is, that which makes the Person and Work of Christ the life of the world ( He 9:14 ; 1Jo 3:5 ; 2Co 5:21 ).