cause.

Sinners hate him in the same way; but, amidst all their hatred, he seeks their welfare; and, while they reject him in a manner for which they can give no reason in the day of judgment, he still follows them with mercies, and entreats them to return to him.

26 But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: 27 And ye also shall bear witness, because ye have been with me from the beginning.

'Have been with me.' They had for more than three years seen his works, and were therefore qualified to bear witness of his character and doctrines. From the beginning.' From his entrance on the public work of the ministry, Matt. iv. 17—22. Compare Acts i. 21, 22.

CHAPTER XVI.

1 THESE things have I spoken unto you, that ye should not be offended.

"These things. The things spoken in the two previous chapters. Be offended.' For the meaning of the word offend' see note, Matt. v. 29. It means here the same as, to stumble or fall-that is, to apostatize. He proceeds immediately to tell them what he had often apprized them of, that they would be subject to great persecutions and trials. They were to go into an unfriendly world. All these things were in themselves greatly fitted to shake their faith, and lead them to apostatize. Compare Luke xxiv. 21. If they had not been apprized of this -and if they had not been encouraged with the promised aid of the Holy Ghost-if they had been left to themselves, they would have sunk under these trials, and have forsaken him and his cause. Jesus, beforehand, secured the fidelity, and made certain the continuance in faith, of his apostles-seeing all their dangers, and knowing all their enemies. And in like manner we should be persuaded that "he is able to keep that which we commit to him against that day," 2 Tim. i. 12.

2 They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service.

'Out of the synagogues.' See note, ch. ix. 22. They would excommunicate them from their religious assemblies. Whosoever killeth you.' This refers principally to the Jews. It is also true of the Gentiles, that in their persecution of the christians they supposed they were rendering acceptable service to

their gods. God service.' The Jews who persecuted the apostles, regarded them as blasphemers, and as seeking to overthrow the temple service, and the system of religion which God had established. Thus they supposed they were rendering service to God in putting them to death, Acts vi. 13, 14; xxi. 28-31. Men often suppose, or profess to suppose, that they are rendering God service when they persecute others; and under the pretence of great zeal for truth and purity, evince all possible bigotry, pride, malice, and uncharitableness. It is one proof that a man knows nothing of the religion of Jesus, when he is eminent for self-conceit in his own views of religious truth, and firmly fixed in the opinion that all who differ from him and his sect must of course be therefore wrong.

3 And these things will they do unto you, because they have not known the Father, nor me.

See ch. xv. 21.

4 But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you.

'These things. These things which are about to happen, ver. 1, 2. Ye may remember, &c. By calling to mind that he had foretold these things they would perceive that he was omniscient, and would remember also the consolations which he had afforded them, and the instructions which he had given them. God does not suffer his people to fall into trials without giving them sufficient warning, without administering sufficient consolation, and without giving all the grace that is needful to bear them. At the beginning.' In the early part of the ministry of Jesus. He had, in the early part of his ministry, forewarned them of calamities and persecutions, Matt. x. 16; v. 10—12; ix. 15; but he had not so fully acquainted them with the nature, and design, and sources, of their trials; he had not revealed to them so clearly that the Holy Spirit would descend, and sanctify, and guide them; and especially he had not, in one continued discourse, placed their sorrows and consolations so fully before their minds. 'Because I was with you.' This is the reason which he gives why he had not at first made known to them clearly the certainty of their calamities and their joys. It was not needful to do it at once, as he was to be with them for more than three years, and would have an opportunity gradually to teach these things, and to prepare them for the more full announcement when he was about to leave them. His presence was to them what the presence of the Holy Spirit would be after his death, ver. 7. He could teach them all needful truth. He could console and

guide them. Now that he was to leave them, he fully apprized them of what was before them, and of the descent of the Holy Spirit to do for them what he had done while yet with them.

5 But now I go my way to him that sent me; and none of you asketh me, Whither goest thou? 6 But because I have said these things unto you, sorrow hath filled your heart.

'Now I go my way.' Now I am about to die and leave you, and it is proper to announce all these things to you. 'None of you asketh me,' &c. They gave themselves up to grief instead of inquiring why he was about to leave them. When we are afflicted, we should not yield ourselves to excessive grief. We should inquire why it is that God thus tries us; and we should never doubt that if we come to him, and spread out our sorrows before him, he will give us consolation.

7 Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.

'It is expedient for you,' &c. The reason why it was expedient for them that he should go away he states to be, that in this way only would the Comforter be granted to them. It was an evident arrangement in the great plan of redemption, that each of the persons of the Trinity should perform a part. As it was not the work of the Spirit to make an atonement, so it was not the work of the Saviour to apply it. And until the Lord Jesus had performed his great work, the way was not open for the Holy Spirit to descend to perform his part of the great plan. Yet, when the Saviour had completed his portion of the work, and had left the earth, the Spirit would carry forward the same plan, and apply it to men. It was the office of the Spirit to carry forward the work only when the Saviour had died and had ascended. And this was actually the case. See Acts ii. Hence it was expedient that the Lord Jesus should go away, that the Spirit might descend, and apply the work to the children of men. Yet the departure of the Lord Jesus was to the apostles a source of deep affliction. But had they seen the whole case, they would not have been thus afflicted. God often takes away from us one blessing that he may bestow a greater. All affliction, if received in a proper manner, is of this description. And could the afflicted people of God always see the whole case as God sees it, they would think and feel as he does, that it was best for them to be thus afflicted. 'It is expedient.' It is better for you. 'The Comforter.' Note, ch. xiv. 16.

8 And when he is come, he will reprove the world of sin, and of righteousness, and of judgment:

'He will reprove.' The word translated 'reprove' means also to convince of any thing, and particularly to convince of sin. This is its meaning here. He will convince, or convict the world of sin, &c. That is, he will so apply the truths of God to men's own minds, as to convince them by fair and sufficient arguments that they are sinners. The world.' Sinners. The men of the world.

9 Of sin, because they believe not on me ;

'Of sin.' Sin, in general, is any violation of any law of God. But the particular sin of which men are here said to be convinced is that of rejecting the Lord Jesus. This is placed first, and is deemed the sin of chief magnitude, as it is the principal one of which men are to be convinced. This was particularly true of the Jews, who rejected him and crucified him. And it was the great crime which, when brought home to their consciences by the preaching of the apostles and by the presence of the Spirit, overwhelmed them with confusion, and filled their hearts with reinorse, Acts ii. 22, 23, 37; iii. 13-15; iv. 10, 26-28. Compare 31-33. It is also true of others. Sinners, when awakened, often feel that this was the great crowning sin of their lives, that they have rejected the tender mercy of God, and trampled on the blood of his Son; and that they have for months and years refused to submit to him, saying that they would not have him to reign over them. Thus is fulfilled what is spoken by Zechariah, xii. 10: "And they shall look upon me whom they have pierced, and mourn," &c. Throughout the New Testament this is regarded as the sin pre-eminently offensive to God, that which, if not repented of, will certainly lead to perdition, Mark xvi. 16. John iii. 36.

10 Of righteousness, because I go to my Father, and ye see me no more;

'Of righteousness.' This seems clearly to refer to the righteousness or innocence of Jesus himself. Because I go to my Father.' That is, the amazing miracle of his resurrection and ascension to God in heaven would be a demonstration of his innocence that would satisfy the Jews and Gentiles. God would not raise up an impostor. But when God did raise him up and exalt him to his own right hand, he attested Christ's innocence, showed that he approved his work, and gave evidence conclusive that Jesus was sent from God. To this proof of the innocence of Jesus the apostles o'ten refer, Acts ii. 22-24; xvii. 31. Rom. i. 4. 1 Cor. xv. 14, &c. 1 Tim. iii. 16. One of the deepest feelings which a convicted sinner has, is of the righteousness of Jesus

Christ. He sees that he is holy; that his own opposition to him has been unprovoked, unjust, and base; and this often overwhelms his soul with the conviction of his own unworthiness, and with earnest desires to obtain a better righteousness than his own. And ye see me no more.' That is, he was to be taken away from them, and he would not be seen on earth till his return to judgment.

11 Of judgment, because the prince of this world is judged.

'Of judgment.' That God is just, and will execute judgment. "The prince of this world.' Satan. See note, ch. xii. 31. The death of Christ was a judgment, or a condemnation of Satan. In this struggle Jesus gained the victory, and subdued the great enemy of man. This proves that God will execute judgment or justice on all his foes. If he vanquished his great enemy who had so long triumphed in this world, he will subdue all others in due time. All sinners in like manner may expect to be condemned. Of this great truth Jesus says the Holy Spirit will convince men. This is deeply felt by the convinced sinner. He knows that he is guilty. He learns that God is just. He fears that he will condemn him, and trembles in the apprehension of approaching condemnation. From this state of alarm there is no refuge but to flee to Him who subdued the great enemy of man, and who is able to deliver him from the vengeance due to his sins. Convinced then of the righteousness of Jesus Christ, and of his ability and willingness to save him, he flees to his cross, and seeks in him a refuge from the coming storm of wrath.

In these verses we have a condensed and most striking view of the work of the Holy Spirit. These three things comprise the whole of his work in regard to sinful men. And in the accomplishment of this work, he still awakens, convinces, and renews. He thus imparts to man the blessings purchased by the death of Jesus; carries forward and extends the plan of mercy, and will yet apply it to all the kingdoms and tribes of men.

12 I have yet many things to say unto you, but ye cannot bear them now.

'Yet many things to say,' &c. Jesus had given them the outline; he had presented to them the great doctrines of the system, but he had not gone into details. These were things which they could not then bear. Probably he refers here to the great changes which were to take place in the Jewish system: the abolition of sacrifices and the priesthood, the change of the sabbath, the rejection of the Jewish nation, &c. For these doctrines they were not prepared, but they would, in due time, be taught them by the Holy Spirit.