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that He shall abide with them for ever, in allusion to His own approaching departure, and to the shortness of His stay. His sojourn in the land is likened to a tent or tabernacle,1 a temporary thing, intended only for a time; but the abiding of the Spirit, and His dwelling among men, is likened to a temple, a permanent structure, never to be taken down or removed, intended not for a time but for ever. Christ calls Him"the Spirit of truth," for in Him we see the fulfilment of Old Testament types. He is "the very Comforter, the unction spiritual," whom that holy oil and other figures of the Law did signify. And His office is to guide His Church into all truth. The Lord predicts that the world, that is the evil part of it, the men of this world, that have their portion in this life, will not receive Him. And He gives the reason of this. They cannot, because they will not. There seems in the expressions here to be allusion to the seeing and knowing mentioned above.' Besides the promise of good things to come, the Lord informs them of an ever-present blessing, which they are failing to realise. He is already among you. But shortly He shall be in you, in unmistakable manifestations, to your great and endless comfort. Here we have proof of the personality of the Holy Ghost.

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CCCCXCIV.

DIVINE MANIFESTATIONS.

St. John xiv. 18-21.

Yet a

I will not leave you comfortless: I will come to you. little while, and the world seeth me no more; but ye see me : because I live, ye shall live also. At that day ye shall know that I am in my Father, and ye in me, and I in you. He that hath my commandments, and keepeth them, he it is that loveth

1 St. John i. 14 in the original.

2 Veni Creator.

3 St. John xvi. 13; 1 St. John v. 6.

4 1 Cor. i. 12, 14.

5 Acts vii. 51; xxviii. 26, 27.

6 V. 17.

7 Vv. 7, 9.

8 Gen. xxviii. 16; 1 Cor. iii. 16; Eph. ii. 22.

me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.

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What a word is this that comes next! "I will not leave you orphans." They had left father and mother, they had left all, and followed Him; and now that He, who was all this to them and more, announced His approaching departure, they, like poor desolate children, felt themselves suddenly orphaned.3 But the gracious Saviour, thoughtful as a father, tender as any mother, speaks to their heart words of comfort. By the kindred and endearing term "little children," He had already called them. "I am coming to you," He says now to these. I will not leave you in this lonely state." "I will come speedily to you at my resurrection. I will not be long away, but will be with you again in a little time . . . I will be coming to you daily in my Spirit .. I will come certainly at the end of time." Even in His temporary absence they might see Him with the eye of faith. "I live," He says, when the Cross was close at hand, when death must possess Him on the morrow. Nevertheless Nevertheless "I live," because, as David speaketh concerning Him, "Thou wilt not leave my soul in hell, neither wilt Thou suffer Thine Holy One to see corruption." So He comforts His own. Their souls were bound in the bundle of life with the Lord their God. were the body of Christ, and members in particular. Their safety stands or falls with His." Of this union betwixt Christ and His Church, He speaks again, and deigns to illustrate it by the union between the Father and the Son.10 And this He declares they shall know" and realize in

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So in the original. De Dieu cites from the Arabic a sentence which may illustrate this: "For he is not an orphan, whose father is dead; but he is an orphan who has neither knowledge nor manners."

2 Compare Hom. Пl. vi. 429.

3 Compare the scene in the Phado, 149; a sort of faint foreshadowing of this.

St. John xiii. 33.

The verb is in the present tense. 6 * V. 28 below.

'Henry. St. John xvi. 22.
8 Heb. xi. 27.

They

St. John xi. 25, 26. Bengel notes the difference of tense; the present applied to Christ, the future to His people. Rev. i. 18; St. John vi. 57.

10 A reference which harmonizes with His reference to them as children, though for the time orphans.

11 Observe again the seeing and knowing of vv. 19, 20. Compare vv. 7, 9, 17 above.

the coming day or dispensation of the Spirit. He winds up with the same note which He had struck at the outset. This turn in the conversation began with love and obedience; with love and obedience it concludes.2 The Lord shows in what true love to Him consists; and He throws in that parenthesis 3 which intimates how much more there was in this than they might think. It should even ensure them the love of that Father whom Philip had besought Him to show them. The Lord loves them that love Him; and as they prove their love by obeying Him, so festing Himself unto them. here to us in our Christian mourning without the sun. ments let us wait for Him." Him. It shall lead to Divine manifestations."

1 V. 15.

2 Compare 1 St. John v. 3; 2 St. John 6.

Read, "He that hath my commandments and keepeth them, he it is that loveth me: (and he that loveth me, shall be loved of my Father :) and I will love him.

+ Isa. 1. 10.

5 St. John xv. 10.

Psa. 1. 23; Acts v. 32. See a sermon by Dr. Chalmers on this subject. (Posthumous Works, Ser. xiii.) A few sentences are subjoined: "While some... ramble in pursuit of frames and raptures and manifestations, let me take the humble but obvious path of duty which my Saviour lays before me... Instead of walking on unknown ground, with no other light to direct me than the sparks of my own kindling, I go to the plain way of our Saviour's commandments, and rejoice to think, that while performing the very least of them, I am taking the nearest road to the very light which I aspire after . . . I would be overwhelmed... if I were called upon at this moment to prove a rapture which I do not feel... Jesus Christ

He proves His love by mani-
What an encouragement is
course, when we seem to go
In the way of His command-
He will account it love to

has poured the clearest light over the every-day path of duty, and has given the solemn authority of a requirement from Him to His lessons and His laws. . . There is nothing incomprehensible in the exercise of kindness among the needy, in the exercise of patience among the irksome, in the exercise of forgiveness among the injurious... Let me rejoice that I have found something which I clearly and certainly know to be the will of my Saviour concerning me . . . He accepts it as the evidence of love . . . O that what I have said could be converted into a lesson of patience or of comfort to any melancholy Christian . . . To divert his melancholy, I give him something to do . . . This is the way revealed in my text for conducting you to the manifestations you long after. Weeks and months and years may elapse before they arrive; but believe and persevere . . . Hold fast by what you do see, and God in His good time will reveal what you do not see. Hold fast by known duties, and you will come to experience what are yet unknown and unfelt privileges."

CCCCXCV.

THE INTERPELLATION OF JUDAS, NOT ISCARIOT.

St. John xiv. 22-24.

Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father's which sent me.

There is something sadly affecting in this short parenthesis, the two words the Evangelist throws in,-" not Iscariot." Let not the one Judas be for a moment confounded with the other; the Lord's brother with the betrayer of the Lord; the true Apostle with the traitor. The Judas or Jude here spoken of was the inspired author of the Epistle that bears his name. That he should have asked this question is most natural, when we call to mind that he was one of those who had said in an earlier stage of the history, "If Thou doest these things, shew Thyself to the world.”1 The question seems to have been suggested by those words above, "Yet a little while, and the world seeth me no more; but ye see me.' Judas not even yet understanding such a saying as that, “My Kingdom is not of this world," speaks still somewhat in the former strain, only not now in the former spirit; not now in the language of unbelief or of sarcasm, but with the humbler temper of the true disciple; contenting itself with inquiry, and not venturing on reproach; feeling that there must be a reason, though that reason be unknown.3 Judas judges rightly when he applies to himself and his fellows the general promise which the Lord had come from making; but the Lord in His answer seems to intimate that they are not to restrict it to them

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1 St. John v. ii. 3, 4.

2 V. 19 above.

3 In v. 22 the word rendered wilt means art about.

ness.1

selves. "In the question it was asked how God would manifest Himself to His servants. In the answer it was shown how He would make His abode with them."2 Judas asks for light; the Lord's answer is of love.3 In like manner when Moses asks for a glimpse of the unapproachable glory, God gives him instead a vision of the Divine goodThe Lord does not enter now into a confutation of His Disciples' mistaken view of the nature of His Kingdom. The Spirit was coming to teach them all things," and the time was at hand when all these matters should be made plain. He contents himself with expanding his former saying. Here, as in the verse which follows, the union between the Father and the Son is again implied, and one phase or another brought out of that mysterious unity. So that to keep the sayings of Christ, is to keep the word of God. It is not the word of the Son alone, but of the Father also. The Lord having shown in what true love to Him consists, gives us its converse. Disobedience is un-love. To what purpose is it to profess love with the lips, if there be rebellion in the heart and life? How can we say we love God, when we love to do the things which displease God? 8

CCCCXCVI.

THE SAME SUBJECT—continued.

St. John xiv. 25-31.

These things have I spoken unto you, being yet present with you. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things,

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