10 of Righteousness, because I go to My FATHER, and ye see Me no

more;

"He was to make it manifest that CORIST was indeed the Righteous One; and that through Him, and in Him alone, man could either attain to Righteousness, or be accepted before God, as righteous. He was to do this, because our LORD was going to the FATHER, and because for a time the World was to see Him no more."(x) While He was on Earth, men had stumbled, (been offended,) at the lowly aspect of One who had been described in Prophecy as “a worm and no man:"(y) but this cause of offence was now about to be removed. CHRIST was to be withdrawn from the sight of men; and straightway the work of convincing the World of His "Righteousness" would be found to begin. Thus, no sooner had our LORD commended His Spirit into the Hands of His FATHER, than the Centurion who "saw what was done," was heard to glorify GOD, saying, “Certainly this was a righteous Man!"(z) Still more apparent did our LORD's Righteousness become when, at the end of three days, He rose from death; and when, at the end of forty days more, He ascended up into Heaven. As He had declared long before by the mouth of His Prophet,-"He is near that justifieth Me!" (a)

But it would not be enough that the Righteousness of CHRIST should in this manner be made to appear. "The HOLY SPIRIT was further to give proof before all men that the Righteousness of our LORD JESUS CHRIST was approved and accepted of the FATHER. And of this indeed He gave the strongest proof that could be given. For our LORD was taken up to Heaven: having promised that He would send the HOLY SPIRIT from the FATHER to His Disciples. When therefore the promised gift was sent, it was the proper token that His work was accomplished, and His Righteousness accepted of the FATHER in behalf of His Church, as well as of Himself: so that St. Peter, when he would prove that He was indeed glorified, had but to say, "He hath shed forth this, which ye now see and hear."(b) And as the HOLY SPIRIT came to teach men that CHRIST is indeed the only source of Righteousness, and the only means of our being accepted as righteous; (for as our LORD says in ver. 14, "He shall glorify me, for He shall receive of Mine and shall show it unto you;") so He also came to teach men Righteousness, in the place of our LORD; and this He has done ever since, both by inward and secret influences, and by outward means."(c)

The third great office of the Comforter remains. He was to convince the World, 11 of Judgment, because the Prince of this World is judged.

Lastly, the HOLY GHOST would "convince the World of JUDGMENT;" (that is, of its own Judgment:) when it found itself judged, and beheld itself condemned, in the person of the Devil, "its Prince," by which name Satan is repeatedly spoken of.(d) The great Legal type of this mighty event was exhibited at the time of the Exodus from Egypt, when Israel saw the Egyptians dead upon the sea-shore ;"(e) a proof that God had "judged" the nation whom they had served.(f) An Evangelical prelude to the same transaction took place when Satan was seen to fall, like Lightning from Heaven. (g) But it did not actually take place until the great Captain of our Salvation, ascending up on High, "led Captivity captive,"(h) that is, the Devil, Sin, and Death:) for we know that "having spoiled Powers and Principalities," (the Rulers of Darkness,)(i) and the Princes of this World, (k) “He made a show of them openly, triumphing over them by" His Cross. (1) For the Cross of CHRIST, as St. Paul elsewhere a second time assures us, (m) was the very instrument of His Victory, and as it were the chariot on which He was borne aloft in Triumph.... Concerning this mighty transaction, however, so much has been already offered on that previous saying of our LORD, "Now is the Judgment of this World: now shall the Prince of this world be cast out," that it must suffice to refer the reader to the note on St. John xii. 31.

Take notice that the World could in no better way be convinced of its own condemnation than by beholding the condemnation of its Chief. Moreover, his downfall was the virtual overthrow of his empire; even as the slaying of Goliath was a pledge to Israel, and more than a pledge, of the conquest of the Philistines. "And that Satan was indeed judged, was clearly shown by the power exercised over him by the believers of old, who cast out devils from numbers that were possessed, and trod underfoot "all the power of the enemy."(n) St. Paul was sent to turn the Gentiles "from the power of Satan unto GoD:"(0) while our LORD Himself repeatedly intimates that, by His miracles of Healing, He was "spoiling the house" of the "strong man armed," who had so long been "keeping his goods in peace." Consider St. Luke xiii. 16, and see the latter part of the note on the place. "Nor was Satan driven only from his dominion over men's persons, and over the minds of thousands, but the very "Kingdoms of the World" became "the Kingdoms of the LORD and of His CHRIST."(p) The altars where the Devils used to receive the erring homage of the multitudes whom they deceived, were razed to the ground; and the fairest portion of the Earth is wrested from the hand of him who Boasted that he could dispose of its Kingdoms as he would, and adjudged to his righteous Conqueror."(q)

Such then was to be, such is, such will be to the end, the office of the HOLY SPIRIT in the World:-(1st) to convince Man of his sinfulness, and to incline his heart to Faith in the LORD JESUS CHRIST: (2ndly) to convince him that CHRIST, who now sitteth at the Right Hand of GOD, "is made unto us Wisdom, and Righteousness, and Sanctification, and Redemption :(r) (3rdly) to convince him that Judg ment on Sin hath begun already, and will be duly executed on all sinners, in the end; including Satan himself, the Prince of Sinners, and all his evil angels..... May we, without presumption, point out that the awful details of this vast threefold picture, as they may be supposed to have presented themselves, in overwhelming majesty, to the mind of the Divine Speaker, naturally led to the words which follow?

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

now.

In these words, there is nothing inconsistent with our LORD's declaration that all things that He had heard of the FATHER, He had made known unto the Twelve.(s) This has been already pointed out at p. 844. All those Divine things which perfect Wisdom had decreed to communicate to the Apostles, must needs be conveyed to them, either now or hereafter. As many of those things as they were "able to bear,”(f) our LORD had communicated with His own lips. Even those things, however, He had but taught them; leaving it to the HOLY GHOST fully to explain their meaning at some future time. (u) There still remained, (as we learn from the present place,) many things which the Apostles must needs be taught; but which they were not in a fit condition yet to receive. The mysterious method by which a knowledge of these things was to be imparted, is explained in the next verse.

13 Howbeit, when He the Spirit of Truth is come, He will guide you into all truth:

"He,"—namely, "the Comforter," spoken of above, in ver. 7: and to which the present verse, in a manner, refers. For the third time, the HOLY GHOST is here called "the Spirit of Truth;" concerning which appellation, see the note on St. John xiv. 17: and for the Gospel notion of "Truth," see on xviii. 38. "Let us but observe how the whole World at this time lay in falsehood and error: the Gentiles, under a Spirit of delusion; the Jews, under the cheat of traditions; and then it will appear how seasonable and necessary a thing it was that the Spirit of Truth,' should be sent into the World."(v) And it is here declared of Him, that, at His coming, He should lead the Apostles "into all the truth" of the many things which CHRIST had yet to say, but which at present the Apostles could not bear. By this means it came to pass that 'all Scripture was given by inspiration of GOD;'"(x)

(n) St. Luke x. 19.
(9) Rev. C. Marriott.

(t) Consider St. Matth. ix. 17, &c.
(v) Lightfoot.

(0) Acts xxvi. 18.

(r) 1 Cor. i. 30.

(p) Rev. xi. 15
(8) St. John xv. 15.

(u) See the note on St. John xiv. 26.
(x) 2 Tim. iii. 16.

that is, by the motion and operation of the SPIRIT of GOD; and so, whatsoever is necessary for us to know and believe, was delivered by Revelation."(y) Hence the dignified declaration of the first Council that their decree was the expression of what seemed good to the HOLY GHOST, (2) and to them. The statement in the text so nearly resembles what is met with in St. John xiv. 26, that the reader must be invited to refer thither, as well as to the note on the place. The reason why the HOLY SPIRIT would guide the Apostles "into all the truth" of the things which CHRIST had spoken, follows:

for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak.

46

This is to be compared with those well-known sayings of our SAVIOUR Concerning Himself: He that sent Me is true; and I speak to the world those things which I have heard of Him. . . . I do nothing of Myself; but as My FATHER hath taught Me, I speak these things."(a) My Doctrine is not Mine, but His that sent Me." (b) The words that I speak unto you, I speak not of Myself."(c) "I can of Mine own self do nothing: as I hear, I judge."(d) "Whatsoever I speak, therefore, even as the FATHER said unto Me, so I speak."(e) In the Commentary on these places, it will be found suggested that our SAVIOUR, when He used such words, spoke not as He was the Son of Man, but as He was the Only-Begotten SoN of the Eternal FATHER: and the application of similar expressions to the HOLY GHOST, in this place, will be felt to be fully confirmatory of that view. The third Person in the Blessed Trinity, because He derives His essence eternally from the other two Persons, is said not to " speak of Himself."-to save the necessity of a prolonged discussion on this subject, the reader may be at once invited to read what has been already offered at pp. 711, 804, 681. He is requested to observe, however, (and the remark will be found of importance towards the right understanding of the connection of what follows in verses 14, 15,) that what our SAVIOUR is here specially asserting, at least by implication, is the Procession of the HOLY GHOST from the SON. He adds:

and He will show you things to come.

But why is this added? Is it simply a promise that among other lofty gifts, the early Church would possess the faculty of foreseeing future events?(ƒ) A few instances of this gift in operation are indeed met with in the Acts: as when Agabus prophesied an approaching famine, (g) and warned St. Paul of the danger that awaited him at Jerusalem;() and St. Paul himself foresaw(i) what should befall the Church of Ephesus(k) after his departure;(7) as well as that, in the last days, there would be a departure from the Faith ;(m) and that perilous times would come. (n)... An allusion to such a power generally residing in the Church seems, however, to have little to do with the matter in hand. Is not the reference rather to those prophetic intimations of the future destiny and prospects of the Church with which the Apostolic Age was favoured? the complement, as it were, of that Divine Knowledge which our SAVIOUR was even now desirous of imparting to His Apostles, but which they were as yet unable to receive. Shall we be thought rash if we venture more particularly to suggest that a promise is here specially given of that "Revelation of JESUS CHRIST, which GOD gave unto Him, to show unto His servants things which must come to pass shortly: and He sent and signified it by His Angel to His servant John; who bare testimony to the Word of GOD, and to the profession of JESUS CHRIST, and [bare witness of] all things that He saw ?" (0)

14 He shall glorify Me: for He shall receive of Mine, and shall show it unto you.

(y) Bishop Pearson.

(a) St. John viii. 26, 28.

(c) St. John xiv. 10.

(e) St. John xii. 50.

(g) Acts xi. 28.

(z) Acts xv. 28.

(b) St. John vii. 16.

(d) St. John v. 30.

(f) Acts xiii. 1. Eph. iv. 11.

(h) Acts xxi. 10, 11. Agabus seems to have been one of many who uttered this prophecy; Acts

XX. 22, 23.

(i) Acts xx. 29.

(1) Consider also 1 Cor. ii. 10

(a) 2 Tim. iii. 1.

(k) Rev. ii. 1 to 6.
(m) 1 Tim. iv. 1.
(0) Rev. i. 1, 2.

"Of Mine," (or, "Of that which is Mine,") does not seem to be quite the same thing as 'Of Me:" neither, perhaps, is it enough to say that, "He shall receive of Mine," signifies "He proceedeth from Me." We nothing doubt, indeed, that it is only because the HOLY GHOST derives His Essence eternally from the SoN no less than from the FATHER, that He is here said to "receive of" that which is CHRIST'S. We humbly accept the decision of our predecessors in the Faith, that the SPIRIT is "GOD of GOD"(p) the FATHER, and of GOD the SON; and that this doctrine is to be gathered from the declarations in the present and the next verse, (" He shall take,” or "receive of Mine,")(q) joined to the famous declaration in chapter xv. 26, that He "proceedeth from the FATHER." Moreover, with the Latin Church, we fully believe that this assertion amounts to a declaration that the HOLY GHOST proceedeth from the Son as well as from the FATHER. (r) All these momentous truths seem, however, to be implied in the text, rather than enunciated by it. They are incidentally conveyed by what was asserted; not the especial thing asserted, or at least chiefly meant.

The design of the Divine Speaker seems to have been to prosecute what He was saying in ver. 12, and the beginning of ver. 13. When the Spirit of Truth should come, it would be His office to instruct the Apostles in all the Truth of what had been delivered, or left unspoken, by CHRIST Himself; to reveal, in Apocalyptic vision, the future destinies of CHRIST's Church; and to glorify MESSIAH, by taking of that which was His, and proclaiming it to mankind. This is, by delivering to mankind, and enforcing, His Doctrine; by explaining, (like an ambassador,) His Mind and Will; and by teaching the application of His precepts to every fresh requirement of His Church. Manifestly would the HOLY GHOST be glorifying CHRist, if none but Christian mysteries formed the subject of His teaching; none but works like those of CHRIST were wrought at His suggestion! . . It follows:

15 All things that the FATHER hath, are Mine: therefore said I, that He shall take of Mine, and shall show it unto you.

Every step, here, brings with it increase of Divine knowledge. Every word reveals something more of the proportions of Eternal Truth.-The SPIRIT was known to be the SPIRIT of the FATHER. But because "all things that the FATHER bath," those the Son hath likewise; therefore could the SoN say that the HOLY GHOST would take of His; which amounted to a declaration that the HOLY GHOST is the Spirit of the SON, (s) no less than of the FATHER.... Out of this statement directly arises the lofty Doctrine that the FATHER and the SON are One in respect of Essence. "All things that the FATHER hath are Mine," saith CHRIST; because in Him is the same fullness of the Godhead.(t)

Let us hear our own Hooker on this grand theme,—the Law of subordination in the most Holy Trinity. "Our God is one, or rather very Oneness, and mere Unity having nothing but itself in itself, and not consisting (as all things do besides GoD) of many things. In which essential Unity of GOD, a Trinity personal nevertheless subsisteth, after a manner far exceeding the possibility of man's conceit. The works which outwardly are of GOD, they are in such sort of Him being One, that each Person [in the Divine Unity] hath in them somewhat peculiar and proper. For being Three, and they all subsisting in the essence of One Deity; from the FATHER, by the SoN, through the SPIRIT, all things are.(u) That which the Son doth hear of the FATHER, and which the SPIRIT doth receive of the FATHER and the SoN, the same we have at the hands of the SPIRIT as being the last, and therefore the nearest unto us in order, although in power the same with the second and the first." 16 A little while, and ye shall not see Me: and again, a little while, and ye shall see Me, because I go to the FATHER.

(p) Alluding to the expression in the Nicene Creed, already remarked upon. (9) The same word is repeated in the Original, in verse 15.

() The Greek Fathers, sticking more closely to the phrase and language of the Scripture," (says Bishop Pearson,) "yet acknowledge, under another Scripture expression, the same thing which the Latins understand by Procession;' namely, That the SPIRIT is of or from the Sox, as He is of and from the FATHER."

(8) See Rom. viii. 9. Gal. iv. 6. Phil. i. 19. 1 St. Pet. i. 11.

(t) Bp. Pearson.

(u) Consider Ephes. iv. 6,-which Hippolytus (A.D. 230) seems to allude to when he says, "The FATHER is above all, and the SoN through all, and the HOLY GHOST in all." Compare 1 Cor. viii. 6, and Romans xi. 36.

"Because I go to the FATHER;" and, (it seems to be further implied,) will send down the HOLY GHOST to enlighten your eyes, whereby ye shall see Me indeed.

He shows that on His departure depended His mysterious presence: "Ye shall see Me, because I go to the FATHER;" but in verse 10, we read, "because I go to the FATHER, and ye see Me no more." Thus, because He went to His FATHER, they should both see Him, and not see Him. They should not see Him in the flesh, but they should see Him in the Spirit;(x) no longer with their bodily organs, but with that inner vision which results from CHRIST'S indwelling presence, and which best deserves the name of Sight. . . . . . . . Such seems to be the true meaning of this difficult passage; as the reader will probably be inclined to admit if he will ponder carefully our LORD's words in chap. xiv. 18 to 20.

A similar promise had been already made to the Apostles, in St. John xiv. 19:— "Yet a little while, and the World seeth Me no more, but ye see Me." The same mysterious reason also which is here assigned in explanation of the Apostles' faculty of supernatural vision, is elsewhere given to explain why the believer in CHRIST should do greater works than CHRIST Himself had wrought: namely, -— "Because I go to My FATHER." See the notes on St. John xiv. 12, where the words are briefly explained. For the self-same reason, Mary Magdalene was forbidden to touch her risen LORD in the garden. "Touch Me not," (He said,) “for I am not yet ascended." See St. John xx. 17, and the note on the place.

The first words of the verse before us(z) may either mean, Pass a few hours, and ye shall not see Me; because I shall be crucified, dead, and buried; and so, hidden from the eyes of men:—or, Pass forty days, and ye shall not see Me; because I shall have ascended up into Heaven. If the reader considers only the three places indicated at the foot of the page. (a) he will probably incline to the former view as the more probable. We would humbly suggest, however, that since the promise delivered here, and in chap. xiv 19, that the Disciples should hereafter "see" CHRIST, seems clearly connected with the Day of Pentecost,-when the promise was further given that He would return, (b) and see them, (c) — it is better to regard the Death and the Ascension of our LORD, as parts of one event; the beginning and the end of that departure to the FATHER which he had so often announced to His Disciples.

17, 18 Then said some of His Disciples among themselves, What is this that He saith unto us, A little while, and ye shall not see Me; and again, a little while, and ye shall see Me; and, Because I go to the FATHER? They said therefore, What is this that He saith, A little while? we cannot tell what He saith.

Rather, "of what He is talking."- Something very similar, our LORD had said repeatedly before ; (d) but never in so pointed and enigmatic a manner as now. It need excite the surprise of none that the Disciples found the saying a hard one, since the meaning of it is not understood with certainty even at the present day. Our LORD's explanation has been before the world for eighteen hundred years; and the most learned doctors and fathers of the Church are not yet agreed as to the precise signification of what was spoken. What must have been its obscurity prior to the glorious Resurrection and Ascension" of CHRIST, and to the Coming of the HOLY GHOST!

But the Disciples had to do with One "unto whom all hearts be open, all desires known, and from whom no secrets are hid." Accordingly, it follows:

19, 20 Now JESUS knew that they were desirous to ask Him; and said unto them, Do ye inquire of yourselves of that I said, A little while, and ye shall not see Me: and again, a little while, and ye shall see Me? Verily, verily, I say unto you, That ye shall weep and lament, but the World shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy.

(x) Dr. Moberly.

(2) Compare for the expression St. John vii. 33: xii. 35.

(a) Verse 22 of the present chapter, compared with St. John xx. 20, and Acts i. 3. (b) St. John xiv. 18.

(c) See below, ver. 22.

(d) See St. John vii. 33: xiv. 2, 4, 12, 28: xvi. 5, 7, &c.