Verse 1. I am the true vine. Some have supposed that this discourse
was delivered in the room where the Lord's Supper was instituted, and
that, as they had made use of wine, Jesus took occasion from that to
say that he was the true vine, and to intimate that his blood was the
real wine that was to give strength to the soul. Others have supposed
that it was delivered in the temple, the entrance to which was
adorned with a golden vine (Josephus), and that Jesus took occasion
thence to say that he was the true vine; but it is most probable that
it was spoken while they were going from the paschal supper to the
Mount of Olives. Whether it was suggested by the sight of vines by
the way, or by the wine of which they had just partaken, cannot now be
determined. The comparison was frequent among Jews, for Palestine
abounded in vineyards, and the illustration was very striking. Thus the
Jewish people are compared to a vine which God had planted,
Isaiah 5:1-7; Psalms 80:8-16; Joel 1:7; Jeremiah 2:21; Ezekiel 19:10. When Jesus
says he was the true vine, perhaps allusion is had to Jeremiah 2:21.
The word true, here, is used in the sense of real, genuine.
He really and truly gives what is emblematically represented by a vine.
The point of the comparison or the meaning of the figure is this: A
vine yields proper juice and nourishment to all the branches, whether
these are large or small. All the nourishment of each branch and tendril
passes through the main stalk, or the vine, that springs from the earth.
So Jesus is the source of all real strength and grace to his disciples.
He is their leader and teacher, and imparts to them, as they need,
grace and strength to bear the fruits of holiness.
And my Father is the husbandman. The word vine-dresser more
properly expresses the sense of the original word than husbandman. It
means one who has the care of a vineyard; whose office it is to nurture,
trim, and defend the vine, and who of course feels a deep interest in
its growth and welfare. See Barnes "Matthew 21:33". The figure means that
God gave, or appointed his Son to be, the source of blessings to man;
that all grace descends through him; and that God takes care of all
the branches of this vine--that is, of all who are by faith united to the
Lord Jesus Christ. In Jesus and all his church he feels the deepest
interest, and it is an object of great solicitude that his church
should receive these blessings and bear much fruit.
{a} "true vine" Isaiah 4:2
{b} "husbandman" Song of Solomon 8:12
Verse 2. Every branch in me. Every one that is a true follower of me,
that is united to me by faith, and that truly derives grace and
strength from me, as the branch does from the vine. The word branch
includes all the boughs, and the smallest tendrils that shoot out from
the parent stalk. Jesus here says that he sustains the same relation to
his disciples that a parent stalk does to the branches; but this does
not denote any physical or incomprehensible union. It is a union
formed by believing on him; resulting from our feeling our
dependence on him and our need of him; from embracing him as our
Saviour, Redeemer, and Friend. We become united to him in all our
interests, and have common feelings, common desires, and a common
destiny with him. We seek the same objects, are willing to encounter
the same trials, contempt, persecution, and want, and are desirous
that his God shall be ours, and his eternal abode ours. It is a union
of friendship, of love, and of dependence; a union of weakness with
strength; of imperfection with perfection; of a dying nature with a
living Saviour; of a lost sinner with an unchanging Friend and
Redeemer. It is the most tender and interesting of all relations, but
not more mysterious or more physical than the union of parent and
child, of husband and wife (Ephesians 5:23), or friend and friend.
That beareth not fruit. As the vinedresser will remove all branches
that are dead or that bear no fruit, so will God take from his church all
professed Christians who give no evidence by their lives that they are
truly united to the Lord Jesus. He here refers to such cases as that of
Judas, the apostatizing disciples, and all false and merely
nominal Christians (Dr. Adam Clarke).
He taketh away. The vine-dresser cuts it off. God removes such in
various ways:
1st. By the discipline of the church.
2nd. By suffering them to fall into temptation.
3rd. By persecution and tribulation, by the deceitfulness of riches, and
by the cares of the world (Matthew 13:21,22); by suffering the man to be
placed in such circumstances as Judas, Achan, and Ananias were--such as
to show what they were, to bring their characters fairly out,
and to let it be seen that they had no true love to God.
4th. By death, for God has power thus at any moment to remove
unprofitable branches from the church.
Every branch that beareth fruit. That is, all true Christians,
for all such bear fruit. To bear fruit is to show by our lives
that we are under the influence of the religion of Christ, and that
that religion produces in us its appropriate effects, Galatians 5:22,23.
See Barnes "Matthew 7:16-20". It is also to live so as to be useful to
others. As a vineyard is worthless unless it bears fruit that may
promote the happiness or subsistence of man, so the Christian principle
would be worthless unless Christians should live so that others may be
made holy and happy by their example and labours, and so that the
world may be brought to the cross of the Saviour.
He purgeth it. Or rather he prunes it, or cleanses it by pruning.
There is a use of words here --a paronomasia - in the original which
cannot be retained in the translation. It may be imperfectly seen by
retaining the Greek words--"Every branch in me that beareth not fruit he
taketh away (airei); every branch that beareth fruit, he purgeth it
(kathairei); now ye are clean (katharoi)," &c. The same Greek
word in different forms is still retained. God purifies all true
Christians so that they may be more useful. He takes away that which
hindered their usefulness; teaches them; quickens them; revives them;
makes them more pure in motive and in life. This he does by the regular
influences of his Spirit in sanctifying them, purifying their motives,
teaching them the beauty of holiness, and inducing them to devote
themselves more to him. He does it by taking away what opposes their
usefulness, however much they may be attached to it, or however painful
to part with it; as a vine-dresser will often feel himself compelled to
lop off a branch that is large, apparently thrifty, and handsome, but
which bears no fruit, and which shades or injures those which do. So
God often takes away the property of his people, their children, or
other idols. He removes the objects which bind their affections, and
which render them inactive. He takes away the things around man, as he
did the valued gourds of Jonah (John 4:5-11), so that he may feel
his dependence, and live more to the honour of God, and bring forth more
proof of humble and active piety.
{c} "Every branch" Matthew 15:13
{d} "that beareth" Hebrews 12:15; Revelation 3:19
Verse 3. Now ye are clean. Still keeping up the figure (katharoi).
It does not mean that they were perfect, but that they had been under
a process of purifying by his instructions all the time he had been with
them. He had removed their erroneous notions of the Messiah; he had
gradually reclaimed them from their fond and foolish views respecting
earthly honours; he had taught them to be willing to forsake all things;
and he had so trained and disciplined them that immediately after his
death they would be ready to go and bear fruit among all nations to the
honour of his name. In addition to this, Judas had been removed from
their number, and they were now all true followers of the Saviour.
See Barnes "John 13:10".
Through the word. By means of the teachings of Jesus while he had
been with them.
{e} "Now, you are clean" John 17:17; Ephesians 5:26; 1 Peter 1:22
Verse 4. Abide in me. Remain united to me by a living faith. Live a
life of dependence on me, and obey my doctrines, imitate my example,
and constantly exercise faith in me.
And I in you. That is, if you remain attached to me, I will remain
with you, and will teach, guide, and comfort you. This he proceeds to
illustrate by a reference to the vine. If the branch should be cut off
an instant, it would die and be fruitless. As long as it is in the
vine, from the nature of the case, the parent stock imparts its
juices, and furnishes a constant circulation of sap adapted to the
growth and fruitfulness of the branch. So our piety, if we should be
separate from Christ, or if we cease to feel our union to him and
dependence on him, withers and droops. While we are united to him by a
living faith, from the nature of the case, strength flows from him to
us, and we receive help as we need. Piety then, manifested in good
works, in love, and self-denial, is as natural, as easy, as
unconstrained, and as lovely as the vine covered with fruitful branches
is at once useful and enticing.
{f} "abide in me" John 2:6
{g} "As the branch" Hosea 14:8; Galatians 2:20; Philippians 1:11
Verse 5. I am the vine, John 15:1
Without me ye can do nothing. The expression "without me" denotes the
same as separate from me. As the branches, if separated from the
parent stock, could produce no fruit, but would immediately wither and
die, so Christians, if separate from Christ, could do nothing. The
expression is one, therefore, strongly implying dependence. The Son of
God was the original source of life, John 1:4. He also, by his work
as Mediator, gives life to the world (John 6:33), and it is by the
same grace and agency that it is continued in the Christian. We see
hence,
1st. That to him is due all the praise for all the good works the
Christian performs.
2nd. That they will perform good works just in proportion as they
feel their dependence on him and look to him. And
3rd. That the reason why others fail of being holy is because they are
unwilling to look to him, and seek grace and strength from him who alone
is able to give it.
{1} "without me", or "severed from me"
Verse 6. If a man abide not in me. See John 15:4. If a man is not
truly united to him by faith, and does not live with a continual
sense of his dependence on him. This doubtless refers to those who are
professors of religion, but who have never known anything of true and
real connection with him.
Is cast forth. See Barnes "John 15:2". See Barnes "Matthew 8:12",
Also See Barnes "Matthew 22:13".
Is withered. Is dried up. A branch cut off withers. So of a soul
unconnected with Christ, however fair it may have appeared, and however
flourishing when a profession of religion was first made, yet when it
is tried, and it is seen that there was no true grace, everything
withers and dies. The zeal languishes, the professed love is gone,
prayer is neglected, the sanctuary is forsaken, and the soul becomes
like a withered branch reserved for the fire of the last great day. See
a beautiful illustration of this in Ezekiel 15:1-8.
Men gather them. The word men is not in the original, and should
not have been in the translation. The Greek is "they gather them," a
form of expression denoting simply they are gathered, without
specifying by whom it is done. From Matthew 13:40-42, it seems that it
will be done by the angels. The expression means, as the withered and
useless branches of trees are gathered for fuel, so shall it be with
all hypocrites and false professors of religion.
Are burned. See Matthew 13:42.
{h} "If a man abide" Matthew 3:10; 7:19
Verse 15. My words. My doctrine; my commandments.
Abide in you. Not only are remembered, but are suffered to remain
in you as a living principle, to regulate your affections and life.
Ye shall ask, &c. See John 14:13. This promise had particular
reference to the apostles. It is applicable to other Christians only so
far as they are in circumstances similar to the apostles, and only so
far as they possess their spirit. We learn from it that it is only when
we keep the commandments of Christ--only when we live by faith in him,
and his words are suffered to control our conduct and affections,
that our prayers will be heard. Were we perfect in all things, he
would always hear us, and we should be kept from making an improper
petition; but just so far as men regard iniquity in their heart, the Lord
will not hear them, Psalms 66:18.
{i} "Ye shall ask" John 16:23
Verse 8. Herein. In this--to wit, in your bearing much fruit.
Glorified. Honoured.
Bear much fruit. Are fruitful in good works; are faithful,
zealous, humble, devoted, always abounding in the work of the Lord.
This honours God,
1st. Because it shows the excellence of his law which requires it.
2nd. Because it shows the power of his gospel, and of that grace which
can overcome the evil propensities of the heart and produce it.
3rd. Because the Christian is restored to the divine image, and it
shows how excellent is the character after which they are formed. They
imitate God, and the world sees that the whole tendency of the divine
administration and character is to make man holy; to produce in us
that which is lovely, and true, and honest, and of good report. Comp.
Matthew 7:20; Philippians 4:8.
So. That is, in doing this.
Shall ye be my disciples. This is a true test of character. It is
not by profession, but it is by a holy life, that the character is
tried. This is a test which it is easy to apply, and one which decides
the case. It is worthy of remark that the Saviour says that those
who bear MUCH fruit are they who are his disciples. The design and
tendency of his religion is to excite men to do much good, and to call
forth all their strength, and time, and talents in the work for which
the Saviour laid down his life. Nor should anyone take comfort in the
belief that he is a Christian who does not aim to do much good, and
who does not devote to God all that he has in an honest effort to glorify
his name, and to benefit a dying world. The apostles obeyed this command
of the Saviour, and went forth preaching the gospel everywhere, and
aiming to bring all men to the knowledge of the truth; and it is this
spirit only, manifested in a proper manner, which can constitute any
certain evidence of piety.
Verse 9. As the Father hath loved me. The love of the Father toward
his only-begotten Son is the highest affection of which we can
conceive. Comp. Matthew 3:17; 17:5. It is the love of God toward
his coequal Son, who is like him in all things, who always pleased him,
and who was willing to endure the greatest sacrifices and toils to
accomplish his purpose of mercy. Yet this love is adduced to illustrate
the tender affection which the Lord Jesus has for all his friends.
So have I loved you. Not to the same degree, for this was
impossible, but with the same kind of love--deep, tender, unchanging;
love prompting to self-denials, toils, and sacrifices to secure their
welfare.
Continue ye. The reason which he gives for their doing
this is the strength of the love which he had shown for them. His
love was so great for them that he was about to lay down his life. This
constitutes a strong reason why we should continue in his love.
1st. Because the love which he shows for us is unchanging.
2nd. It is the love of our best friend--love whose strength was expressed
by toils, and groans, and blood.
3rd. As he is unchanging in the character and strength of his
affection, so should we be. Thus only can we properly express our
gratitude; thus only show that we are his true friends.
4th. Our happiness here and for ever depends altogether on our
continuing in the love of Christ. We have no source of permanent joy
but in that love.
In my love. In love to me. Thus it is expressed in the Greek in the
next verse. The connection also demands that we understand it of our
love to him, and not of his love to us. The latter cannot be the
subject of a command; the former may. See also Luke 11:42; 1 John 2:5
Jude 1:21
Verse 10. See John 14:23,24
{k} "If ye keep my commandments" John 14:21,23
Verse 11. These things. The discourse in this and the previous
chapter. This discourse was designed to comfort them by the promise of
the Holy Spirit and of eternal life, and to direct them in the
discharge of their duty.
My joy. This expression probably denotes the happiness which Jesus
had, and would continue to have, by their obedience, love, and
fidelity. Their obedience was to him a source of joy. It was that which
he sought and for which he had laboured. He now clearly taught them the
path of duty, and encouraged them to persevere, notwithstanding he was
about to leave them. If they obeyed him, it would continue to him to be
a source of joy. Christ rejoices in the obedience of all his friends;
and, though his happiness is not dependent on them, yet their fidelity
is an object which he desires and in which he finds delight. The same
sentiment is expressed in John 17:13.
Your joy might be full. That you might be delivered from your
despondency and grief at my departure; that you might see the reason why
I leave you, be comforted by the Holy Spirit, and be sustained in the
arduous trials of your ministry. See 1 John 1:4; 2 John 1:12. This
promise of the Saviour was abundantly fulfilled. The apostles with
great frequency speak of the fulness of their joy--joy produced in
just the manner promised by the Saviour-- by the presence of the Holy
Spirit. And it showed his great love, that he promised such joy; his
infinite knowledge, that, in the midst of their many trials and
persecutions, he knew that they would possess it; and the glorious
power and loveliness of his gospel, that it could impart such joy amid
so many tribulations. See instances of this joy in Acts 13:52;
Revelation 14:17; 2 Corinthians 2:3; Galatians 5:22; 1 Thessalonians 1:6; 2:19; 20; 3:9; 1 Peter 1:8; Romans 5:11
2 Corinthians 7:4.
{l} "that your joy" John 16:24; 17:13
Verse 12. This is my commandment. The peculiar law of Christianity,
called hence the new commandment. See Barnes "John 13:34".
As I have loved you. That is, with the same tender affection,
willing to endure trials, to practise self-denials, and, if need be, to
lay down your lives for each other, 1 John 3:16.
{m} "This is my commandment" John 13:24
Verse 13. Greater love hath, &c. No higher expression of love could
be given. Life is the most valuable object we possess; and when a man
is willing to lay that down for his friends or his country, it shows
the utmost extent of love. Even this love for friends has been rarely
witnessed. A very few cases--like that of Damon and Pythias--have
occurred where a man was willing to save the life of his friend by
giving his own. It greatly enhances the love of Christ, that while the
instances of those who have been willing to die for friends
have been so rare, he was willing to die for enemies--bitter foes,
who rejected his reign, persecuted him, reviled him, scorned him, and
sought his life, 1 John 4:10; Revelation 5:6,10. It also shows us the extent
of his love that he gave himself up, not to common sufferings, but to
the most bitter, painful, and protracted sorrows, not for himself, not
for friends, but for a thoughtless and unbelieving world.
"O Lamb of God, was ever pain,
Was ever LOVE like thine!"
{n} "greater love" Romans 5:7,8
Verse 14. No Barnes text on this verse.
{n} "Greater love" John 15:10
Verse 15. I call you not servants. This had been the common
title by which he addressed them (Matthew 10:24,25; John 12:26; 13:13);
but he had also before this, on one occasion, called them friends
(Luke 12:4), and on one occasion after this he called them servants,
John 15:20. He here means that the ordinary title by which he
would henceforth address them would be that of friends.
The servant knoweth not, &c. He receives the command of his master
without knowing the reason why this or that thing is ordered. It is one
of the conditions of slavery not to be let into the counsels and plans
of the master. It is the privilege of friendship to be made acquainted
with the plans, wishes, and wants of the friend. This instance of
friendship Jesus had given them by making them acquainted with the
reasons why he was about to leave them, and with his secret wishes in
regard to them. As he had given them this proof of friendship, it was
proper that he should not withhold from them the title of friends.
His lord. His master.
I have called you friends. I have given you the name of friends.
He does not mean that the usual appellation which he had given them
had been than of friends, but that such was the title which he had now
given them.
For all things, &c. The reason why he called them friends was that
he had now treated them as friends. He had opened to them his mind;
made known his plans; acquainted them with the design of his coming,
his death, his resurrection, and ascension; and, having thus given
them the clearest proof of friendship, it was proper that he should
give them the name.
That I have heard, &c. Jesus frequently represents himself as
commissioned or sent by God to accomplish an important work, and as
being instructed by him in regard to the nature of that work.
See Barnes "John 5:30". By what he had heard of the Father, he
doubtless refers to the design of God in his coming and his death.
This he had made known to them.
{p} "friends" James 2:23
Verse 16. Ye have not chosen me. The word here translated chosen
is that from which is derived the word elect, and means the same
thing. It is frequently thus translated, Mark 13:20; Matthew 24:22; 24; 31;
Colossians 3:12. It refers here, doubtless, to his choosing or electing
them to be apostles. He says that it was not because they
had chosen him to be their teacher and guide, but because he
had designated them to be his apostles. See Barnes "John 6:70";
See Barnes "Matthew 4:18", also Matthew 4:19-22. He thus shows them that
his love for them was pure and disinterested; that it commenced when
they had no affection for him; that it was not a matter of obligation on
his part, and that therefore it placed them under more tender and sacred
obligations to be entirely devoted to his service. The same may be said
of all who are endowed with talents of any kind, or raised to any office
in the church or the state. It is not that they have originated these
talents, or laid God under obligation. What they have they owe to his
sovereign goodness, and they are bound to devote all to his service.
Equally true is this of all Christians. It was not that by nature they
were more inclined than others to seek God, or that they had any
native goodness to recommend them to him, but it was because he
graciously inclined them by his Holy Spirit to seek him; because, in
the language of-the Episcopal and Methodist articles of religion,
"The grace of Christ PREVENTED them;" that is, went before them,
commenced the work of their personal salvation, and thus God in
sovereign mercy chose them as his own. Whatever Christians, then,
possess, they owe to God, and by the most tender and sacred ties they
are bound to be his followers.
I have chosen you. To be apostles. Yet all whom he now addressed
were true disciples. Judas had left them; and when Jesus says he had
chosen them to bear fruit, it may mean, also, that he had "chosen
them to salvation, through sanctification of the Spirit and belief of the
truth," 2 Thessalonians 2:13.
Ordained you. Literally, I have placed you, appointed you, set
you apart. It does not mean that he had done this by any formal public
act of the imposition of hands, as we now use the word, but that he had
designated or appointed them to this work, Luke 6:13-16;
Matthew 10:2-5.
Bring forth fruit. That you should be rich in good works; faithful
and successful in spreading my gospel. This was the great business to
which they were set apart, and this they faithfully accomplished. It
may be added that this is the great end for which Christians are
chosen. It is not to be idle, or useless, or simply to seek enjoyment.
It is to do good, and to spread as far as possible the rich temporal
and spiritual blessings which the gospel is fitted to confer on
mankind.
Your fruit should remain This probably means,
1st. That the effect of their labours would be permanent on mankind.
Their efforts were not to be like those of false teachers, the result of
whose labours soon vanish away (Acts 5:38,39), but their gospel was to
spread--was to take a deep and permanent hold on men, and was
ultimately to fill the world, Matthew 16:18. The Saviour knew this, and
never was a prediction more cheering for man or more certain in its
fulfillment.
2nd. There is included, also, in this declaration the idea
that their labours were to be unremitted. They were sent forth to be
diligent in their work, and untiring in their efforts to spread the
gospel, until the day of their death. Thus their fruit, the continued
product or growth of religion in their souls, was to remain, or
to be continually produced, until God should call them from their work.
The Christian, and especially the Christian minister, is devoted to the
Saviour for life. He is to toil without intermission, and without
being weary of his work, till God shall call him home. The Saviour
never called a disciple to serve him merely for a part of his life, nor
to feel himself at liberty to relax his endeavours, nor to suppose
himself to be a Christian when his religion produced no fruit. He
that enlists under the banners of the Son of God does it for life. He
that expects or desires to grow weary and cease to serve him,
has never yet put on the Christian armour, or known anything of the
grace of God. See Luke 9:62.
That whosoever, &c. See John 15:7.
{q} "Ye have not chosen me" 1 John 4:10,19
{r} "ordained you" Ephesians 2:10
{s} "whatsoever you shall ask" John 15:7; 14:13
Verse 17. No Barnes text on this verse.
{r} "These things" John 15:12
Verse 18. If the world hate you. The friendship of the world they
were not to expect, but they were not to be deterred from their work by
its hatred. They had seen the example of Jesus. No opposition of the
proud, the wealthy, the learned, or the men of power, no persecution or
gibes, had deterred him from his work. Remembering this, and having his
example steadily in the eye, they were to labour not less because wicked
men should oppose and deride them. It is enough for the disciple to
be as his Master, and the servant as his Lord, Matthew 10:25.
{u} "If the world hate you" 1 John 3:13
Verse 19. If ye were of the world. If you were actuated by the
principles of the world. If, like them, you were vain, earthly, sensual,
given to pleasure, wealth, ambition, they would not oppose you.
Because ye are not of the world. Because you are influenced by
different principles from men of the world. You are actuated by the
love of God and holiness; they by the love of sin.
I have chosen you out of the world. I have, by choosing you to be my
followers, separated you from their society, and placed you under the
government of my holy laws.
Therefore, &c. A Christian may esteem it as one evidence of his
piety that he is hated by wicked men. Often most decided evidence is
given that a man is the friend of God by the opposition excited against
him by the profane, by Sabbath-breakers, and by the dissolute,
1 John 3:13; John 7:7.
{v} "therefore the world hateth you" John 17:14
Verse 20. Remember the word that I said, &c. At their first appointment
to the apostolic office. See Matthew 10:24; 25.
{w} "Remember" Matthew 10:24; Luke 6:40; John 13:16
{x} "if they have kept" Ezekiel 3:7
Verse 21. My name's sake. On my account. Because you are my followers
and possess my spirit. See Barnes "John 14:13".
Because they know not him that sent me. They will not believe that
God has sent me. They do not so understand his character, his justice,
or his law, as to see that it was fit that he should send his Son to die.
They are so opposed to it, so filled with pride and opposition to a plan
of salvation that is so humbling to men, as to be resolved not to
believe it, and thus they persecute me, and will also you.
{y} "But all these things" Matthew 10:22; 24:9
Verse 22. And spoken unto them. Declared unto them the will of God,
and made known his requirements. Jesus had not less certainly shown by
his own arguments that he was the Messiah than by his miracles. By
both these kinds of proof their guilt was to be measured. See
John 16:26. No small part of the gospel of John consists of arguments
used by the Saviour to convince the Jews that he came from God. He here
says if he had not used these arguments, and proved to them his divine
mission, they had not had sin.
Had not had sin. This is evidently to be understood of the
particular sin of persecuting and rejecting him. Of this he was
speaking; and though, if he had not come, they would have been guilty
of many other sins, yet of this, their great crowning sin, they would
not have been guilty. We may understand this, then, as teaching,
1st. That they would not have been guilty of this kind of sin. They
would not have been chargeable with rejecting the signal grace of God
if Jesus had not come and made an offer of mercy to them.
2nd. They would not have been guilty of the same degree of sin. The
rejection of the Messiah was the crowning act of rebellion which brought
down the vengeance of God, and led on their peculiar national calamities.
By way of eminence, therefore, this might be called the sin--the
peculiar sin of their age and nation. Comp. Matthew 23:34-39; 27:25.
And this shows us, what is so often taught in the Scriptures, that
our guilt will be in proportion to the light that we possess and the
mercies that we reject, Matthew 11:20-24; Luke 12:47,48. If it was such a
crime to reject the Saviour then, it is a crime now; and if the rejection
of the Son of God brought such calamities on the Jewish nation, the same
rejection will involve the sinner now in woe, and vengeance, and despair.
No cloak. No covering, no excuse. The proof has been so clear
that they cannot plead ignorance; it has been so often presented that
they cannot allege that they had no opportunity of knowing it. It is
still so with all sinners.
{z} "If I had not come" John 9:41
{a} "but now " James 4:17
{2} "cloak" or, "excuse"
Verse 23. He that hateth me, &c. To show them that this was no
slight crime, he reminds them that a rejection of himself is also a
rejection of God. Such is the union between them, that no one can
hate the one without also hating the other. See John 5:19,20
John 14:7,9.
Verse 24. The works which none other man did. The miracles of Jesus
surpassed those of Moses and the prophets--
1st. In their number. He healed great multitudes, and no small part of
his life was occupied in doing good by miraculous power.
2nd. In their nature. They involved a greater exertion of power. He
healed all forms of disease. He showed that his power was superior to
all kinds of pain. He raised Lazarus after he had been four days dead.
He probably refers also to the fact that he had performed miracles of
a different kind from all the prophets.
3rd. He did all this by his own power; Moses and the prophets by
the invoked power of God. Jesus spake and it was done, showing that he
had power of himself to do more than all the ancient prophets had done.
It may be added that his miracles were done in a short time. They were
constant, rapid, continued, in all places. Wherever he was, he
showed that he had this power, and in the short space of three years and
a half it is probable that he wrought more miracles than are recorded
of Moses and Elijah, and all the prophets put together.
{b} "the works" John 7:31
Verse 25. In their law, Psalms 35:19. All the Old Testament was
sometimes called the law. The meaning here is that the same thing
happened to him which did to the psalmist. The same words which David
used respecting his enemies would express, also, the conduct of the
Jews and their treatment of the Messiah. In both cases it was without
cause. Jesus had broken no law, he had done no injury to his country
or to any individual. It is still true that sinners hate him in the
same way. He injures no one, but, amid 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. Who has ever had any reason
to hate the Lord Jesus? What injury has he ever done to any one of
the human race? What evil has he ever said or thought of any one of them?
What cause or reason had the Jews for putting him to death? What reason
has the sinner for hating him now? What reason for neglecting him? No
one can give a reason for it that will satisfy his own conscience, none
that has the least show of plausibility. Yet no being on earth has ever
been more hated, despised, or neglected, and in every instance it has
been "without a cause." Reader, do you hate him? If so, I ask you
WHY? Wherein has he injured you? or why should you think or speak
reproachfully of the benevolent and pure Redeemer?
{c} "They hated me without cause" Psalms 35:19; 69:4
Verse 26. No Barnes text on this verse.
{d} "Comforter is come" John 14:17
{e} "he shall testify of me" 1 John 5:6
Verse 27. Ye also shall bear witness. You shall be witnesses to the
world to urge on them the evidences that the Lord Jesus is the Messiah.
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, Matthew 4:17-22. Comp. Acts 1:21,22.
{f} "And ye also shall bear witness" Luke 24:48; Acts 2:32; 4:20,33
2 Peter 1:16
{g} "ye have been with me from the beginning" 1 John 1:2.
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