John 14:15

John 14:15-18 15. If you love me, keep my commandments. 16. And I will pray to the Father, and he will give you another Comforter, that he may abide with you for ever; 17. The Spirit of truth, whom the world cannot receive, because it seeth him not, and knoweth him not; but you know him; for he dwelleth with you, and shall be in you. 18. I will not leave you orphans; I come to you. [67] 15. If you love me. The love with which the disciples loved Christ was true and sincere, and yet there was some superstition mixed with it, as is frequently the case with ourselves; for it was very foolish in them to wish to keep him in the world. To correct this fault, he bids them direct their love to another end; and that is, to employ themselves in keeping the commandments which he had given them. This is undoubtedly a useful doctrine, for of those who think that they love Christ, there are very few who honor him as they ought to do; but, on the contrary, after having performed small and trivial services, they give themselves no farther concern. The true love of Christ, on the other hand, is regulated by the observation of his doctrine as the only rule. But we are likewise reminded how sinful our affections are, since even the love which we bear to Christ is not without fault, if it be not directed to a pure obedience. 16. And I will pray to the Father. This was given as a remedy for soothing the grief which they might feel on account of Christ's absence; but at the same time, Christ promises that he will give them strength to keep his commandments; For otherwise the exhortation would have had little effect. He therefore loses no time in informing them that, though he be absent from them in body, yet he will never allow them to remain destitute of assistance; for he will be present with them by his Spirit. Here he calls the Spirit the gift of the Father, but a gift which he will obtain by his prayers; in another passage he promises that he will give the Spirit. If I depart, says he, I will send, Him to you, ( John 16:7 .) Both statements are true and correct; for in so far as Christ is our Mediator and Intercessor, he obtains from the Father the grace of the Spirit, but in so far as he is God, he bestows that grace from himself. The meaning of this passage therefore is: "I was given to you by the Father to be a Comforter, but only for a time; now, having discharged my office, I will pray to him to give another Comforter, who will not be for a short time, but will remain always with you." And he will, give you another Comforter. The word Comforter is here applied both to Christ and to the Spirit, and justly; for it is an office which belongs equally to both of them, to comfort and exhort us, and to guard us by their protection. Christ was the Protector of his disciples, so long as he dwelt in the world: and afterwards he committed them to the protection and guardianship of the Spirit. It may be asked, are we not still under the protection of Christ? The answer is easy. Christ is a continual Protector, but not in a visible way. So long as he dwelt in the world, he openly manifested himself as their Protector; but now he guards us by his Spirit. He calls the Spirit another Comforter, on account of the difference between the blessings which we obtain from both. The peculiar office of Christ was, to appease the wrath of God by atoning for the sins of the world, to redeem men from death, to procure righteousness and life; and the peculiar office of the Spirit is, to make us partakers not only of Christ himself, but of all his blessings. And yet there would be no impropriety in inferring from this passage a distinction of Persons; for there must be some peculiarity in which the Spirit differs from the Son so as to be another than the Son. 17. The Spirit of truth. Christ bestows on the Spirit another title, namely, that he is the Master or Teacher of truth. [68] Hence it follows, that until we have been inwardly instructed by him, the understandings of all of us are seized with vanity and falsehood. Whom the world cannot receive. This contrast shows the peculiar excellence of that grace which God bestows on none but his elect; for he means that it is no ordinary gift of which the world is deprived. In this sense, too, Isaiah says, "For, the darkness shall cover the earth, and thick darkness the people, but the Lord shall arise on thee, O Jerusalem!" [69] For the mercy of God towards the Church deserves so much the higher praise, when he exalts the Church, by a distinguished privilege, above the whole world. And yet Christ exhorts the disciples, that they must not be puffed up, as the world is wont to be, by carnal views, and thus drive away from themselves the grace of the Spirit. All that Scripture tells us about the Holy Spirit is regarded by earthly men as a dream; because, trusting to their own reason, they despise heavenly illumination. Now, though this pride abounds everywhere, which extinguishes, so far as lies in our power, the light of the Holy Spirit; yet, conscious of our own poverty, we ought to know, that whatever belongs to sound understanding proceeds from no other source. Yet Christ's words show that nothing which relates to the Holy Spirit can be learned by human reason, but that He is known only by the experience of faith. The world, he says, cannot receive the Spirit, because it knoweth him not; but you know him, because he dwelleth with you. It is the Spirit alone therefore, who, by dwelling in us, makes himself to be known by us, for otherwise, he is unknown and incomprehensible. 18. I will not have you orphans. This passage shows what men are, and what they can do, when they have been deprived of the protection of the Spirit. They are orphans, exposed to every kind of fraud and injustice, incapable of governing themselves, and, in short, unable of themselves to do any thing. The only remedy for so great a defect is, if Christ govern us by his Spirit, which he promises that he will do. First then, the disciples are reminded of their weakness, that, distrusting themselves, they may rely on nothing else than the protection of Christ; and, secondly, having promised a remedy, he gives them good encouragement; for he declares that he will never leave them When he says, I will come to you, he shows in what manner he dwells in his people, and in what manner he fills all things. It is, by the power of his Spirit; and hence it is evident, that the grace of the Spirit is a striking proof of his Divinity. Footnotes: [67] "Je viendrai a vous;" -- "I will come to you." [68] "A scavoir qu'il est Maistre ou Docteur de la verite." [69] "Sur toy, O Jerusalem!"

{6} If ye love me, keep my commandments. (6) He loves Christ rightly who obeys his commandment: and because obedience to Christ is accompanied with an infinite type and amount of miseries, although he is absent in body, yet he comforts his own with the present power of the Holy Spirit, whom the world despises, because it does not know him.

If ye love me, keep my commandments. If ye love me, keep my commandments — No better way to seal up love than by being obedient. "How canst thou love me," said she, "when thy heart is not with me?" Judges 16:15 ; Judges 16:15 . Hushai, to show his love to David, set upon that difficult and dangerous service for him, of insinuating into Absalom’s counsels, and defeating them.

Do not show your love to me in mourning, and being troubled for my going from you; but show it by your obedience to what I have commanded you. True love must not evaporate in compliment, but discover itself in a strict observance of the commandments of God.

If ye love me,.... Not that Christ doubted of the love of his disciples to him; but he argues from it to their observance of his precepts, seeing ye do love me; as all do who are born again, who have had any spiritual sight of him, of his glory, suitableness, and fulness; who believe in him, and have received from him; who have had his love shed abroad in their hearts, having enjoyed communion with him, and know the relation he stands in to them; these love him above all others, and all of him, and that belong to him, unfeignedly, and in the sincerity of their souls, as did the disciples; and since they professed to love, and did love him, as they ought to do, he exhorts them, saying, keep my commandments: Christ is Lord over his people, as he is the Creator and Redeemer of them, and as he is an head and husband to them, and as such he has a right to issue out his commands, and enjoin a regard unto them; and these are peculiarly "his", as distinct from, though not in opposition to, or to the exclusion of, his Father's commands; such as the new commandment of loving one another, and the ordinances of baptism, and the Lord's supper, which are to be observed and kept as Christ has ordered them, constantly, in faith, and with a view to his glory.

Whatever we ask in Christ's name, that shall be for our good, and suitable to our state, he shall give it to us. To ask in Christ's name, is to plead his merit and intercession, and to depend upon that plea. The gift of the Spirit is a fruit of Christ's mediation, bought by his merit, and received by his intercession. The word used here, signifies an advocate, counsellor, monitor, and comforter. He would abide with the disciples to the end of time; his gifts and graces would encourage their hearts. The expressions used here and elsewhere, plainly denote a person, and the office itself includes all the Divine perfections. The gift of the Holy Ghost is bestowed upon the disciples of Christ, and not on the world. This is the favour God bears to his chosen. As the source of holiness and happiness, the Holy Spirit will abide with every believer for ever.

15-17. If ye love me, keep my commandments. And I will pray the Father, &c.—This connection seems designed to teach that the proper temple for the indwelling Spirit of Jesus is a heart filled with that love to Him which lives actively for Him, and so this was the fitting preparation for the promised gift. he shall give you another Comforter—a word used only by John; in his Gospel with reference to the Holy Spirit, in his First Epistle (1Jo 2:1), with reference to Christ Himself. Its proper sense is an "advocate," "patron," "helper." In this sense it is plainly meant of Christ (1Jo 2:1), and in this sense it comprehends all the comfort as well as aid of the Spirit's work. The Spirit is here promised as One who would supply Christ's own place in His absence. that he may abide with you for ever—never go away, as Jesus was going to do in the body.

If ye love me - Do not show your love by grief at my departure merely; or by profession, but by obedience. Keep my commandments - This is the only proper evidence of love to Jesus, for mere profession is no proof of love; but that love for him which leads us to do all his will, to love each other, to deny ourselves, to take up our cross, and to follow him through evil report and through good report, is true attachment. The evidence which we have that a child loves its parents is when that child is willing, without hesitation, gainsaying, or complaining, to do all that the parent requires him to do. So the disciples of Christ are required to show that they are attached to him supremely by yielding to all his requirements, and by patiently doing his will in the face of ridicule and opposition, 1 John 5:2-3 .

John LOVE AND OBEDIENCE John 14:15 . As we have seen in former sermons, the keyword of the preceding context is ‘Believe!’ and that word passes now into ‘Love.’ The order here is the order of experience. There is first the believing gaze upon the Christ as He is revealed-the image of the invisible God. That kindles love, and prompts to obedience. There is another very beautiful and subtle link of connection between these words and the preceding. Our Lord has just been saying, ‘Whatsoever ye shall ask in My name, that will I do.’ Is the parallel wholly accidental or fanciful between the Lord who does as the servant asks and the servant who is to do as the Lord commands? On both sides there is love delighting to be set in motion by a message from the other side. On the one part there is love supreme which commands and delights to be asked, on the other part there is love dependent, which asks and delights to be commanded; and though the gulf between the two is great, and the difference between Christ’s law and our petitions is infinite, yet there is an analogy. I pause on these words, though they are introduced here only as the basis of the great promise which follows, because they open out into such wide fields. They contain the all-sufficient law of Christian conduct. They contain the one motive adequate to bring that law into realisation. They disclose the very roots of Christian morality, and part of the secret of Christ’s unique power and influence amongst men. They come with a message of encouragement to all souls despairing of being able to do that which they would, and of freedom to all men burdened with a crowd of minute and external regulations. ‘If ye love Me, keep My commandments’-there are three points to be dwelt upon here-namely, the all-sufficient ideal or guide of life, the all-powerful motive which Christ brings to bear, and the all-subduing gaze of faith by which that motive is brought into action. I. We have here the all-sufficient ideal or guide for life. Jesus Christ is not speaking merely to that little handful of men in the upper chamber, but to all generations and to all lands, to the end of time and round the world. The authoritative tone which He assumes here is very noteworthy. He speaks as Jehovah spoke from Sinai, and quotes the very words of the old law when He speaks of ‘keeping My commandments.’ There are distinctly involved in this quite incidental utterance of Christ’s two startling things-one the assumption of His right to impose His will upon every human being, and the other His assumption that His will contains the all-sufficient directory for human conduct. What, then, are His commandments? Those which He spoke are plain and simple; and people who wish to pick holes in the greatness of Christ’s work in the world tell us that you can match almost all His precepts up and down amongst moralists and philosophers, and they crow very loud if, scratching amongst Rabbinical dust-heaps, they find something that looks like anything that He once said. Be it so! What does that matter? Christ’s ‘commandments’ are Christ Himself. This is the originality and uniqueness of Christ as a moral Teacher, that He says, not ‘Do this, that, and the other thing,’ but ‘Copy Me.’ ‘Take My yoke upon you and learn of Me, for I am meek and lowly in heart.’ His commandments are Himself; and the sum of them all is this-a character perfectly self-oblivious, and wholly penetrated and saturated with joyful, filial submission to the Father, and uttermost and entire giving Himself away to His brethren. That is Christ’s commandment which He bids us keep, and His law is to be found in His life. And then, if that be so, what a change passes on the aspect of law, when we take Christ as being our living embodiment of it! Everything that was hard, repellent, far-off, cold, vanishes. We have no longer ‘tables of stone,’ but ‘fleshy tables of the heart’; and the Law stands before us, a Being to be loved, to be clung to, to be trusted, and whom it is blessedness to know and perfection to resemble. The rails upon which the train travels may be rigid, but they mean safety, and they carry men smoothly into otherwise inaccessible lands. So the life of Jesus Christ brought to us is the firm and plain track along which we are to travel; and all that was difficult and hard in the cold thought of duty becomes changed into the attraction of a living Pattern and Example. This living and breathing and loving commandment is all-sufficient for every detail and complexity of human life. It is so by the confession of believers and of unbelievers, by the joyful confession of the one, and by the frank acknowledgment of many of the others. Listen to one of them. ‘Whatever else may be taken away from us by rational criticism, Christ is still left, a unique Figure, not more unlike all His predecessors than all His followers . . . . Religion cannot be said to have made a bad choice in selecting this Man as the ideal Representative and Guide of humanity; nor even now would it be easy, even for an unbeliever, to find a better translation of the rule of virtue from the abstract into the concrete than to endeavour so to live that Christ would approve our life.’ It is enough for conduct, it is enough for character, it is enough in all perplexities of conflicting duties, that we listen to and obey the voice that says, ‘Keep My commandments.’ II. Now note, secondly, the all-powerful motive. Probably my text is best understood as the Revised Version understands it, which reads, ‘If ye love Me, ye will keep My commandments,’ making it an assurance and not an injunction. Christ speaks with the calm confidence that love to Him will have power enough to sway the life. His utterance here is not the addition of another commandment to the list, but rather the pointing out of how they may all be kept. The principle that underlies these words, then, is this, that love is the foundation of obedience, and obedience is the sure outcome and result of love. That is true in regard to those lower forms of love, which may teach us something of the operation of the higher. We all know that love which is real, and not simply passion and selfishness with a mask on, delights most chiefly in knowing and conforming to the will of the beloved, and that there is nothing sweeter than to be commanded by the dear voice and to obey for dear love’s sake. And you have only to take that which is the experience of every true heart, in a thousand sweet ways in daily life, and to lift it into the higher region, and to transfer it to the bond that unites us with Jesus Christ, to see that He has invoked no illusory, but an omnipotent power when He has rested the whole force of His transforming and sanctifying energy upon this one principle, ‘If ye love Me, the Lawgiver, ye will keep the commandments of My Law.’ That is exactly what distinguishes and lifts the morality of the Gospel above all other systems. The worst man in the world knows a great deal more of his duty than the best man does. It is not for want of knowledge that men go to the devil, but it is for want of power or will to live their knowledge. And what morality fails to do, with its clearest utterances of human duty, Christ comes and does. The one law is like the useless proclamations posted up in some rebellious district, where there is no army to back them, and the king’s authority from whom they come is flouted. The other law gets itself obeyed. Such is the difference between the powerless morality of the world and the commandment of Jesus Christ. Here is the road plain and straight. What matters that, if there is no force to draw the cart along it? There might as well be no road at all. Here stand all your looms, polished and in perfect order, but there is no steam in the boilers; and so there is no motion, and nothing is woven. What we want is not law, but power, and what the Gospel gives us, and stands alone in giving us, is not merely the knowledge of the will of God, and the clear revelation of what we ought to be, but the power to become it. Love does that, and love alone. That strong force brought into action in our hearts will drive out from thence all rivals, all false and low things. The true way to cleanse the Augean stables, as the old myth has it, was to turn the river into them. It would have been endless work to wheel out the filth in wheelbarrows loaded by spades: turn the stream in, and it will sweep away all the foulness. When the Ark comes into the Temple, Dagon lies, a mutilated stump, upon the threshold. When Christ comes into my heart, then all the obscene and twilight-loving shapes that lurked there, and defiled it, will vanish like ghosts at cock-crowing before His calm and pure Presence. He, and He alone, entering my heart by the portals of my love, will coerce my evil and stimulate my good. And if I love Him, I shall keep His commandments. Now, brethren, here is a plain test and a double-barrelled one, which tries both our love and our obedience with a sharp touchstone. ‘If ye love Me, ye will keep My commandments.’ That implies, first, that there is no love worth calling so which does not keep the commandment. All the emotional and the mystic, and the so-called higher parts of Christian experience, have to be content to submit to this plain test-do they help us to live as Christ would have us, and that because He would have us? Love to Him that does not keep His commandments is either spurious or dangerously feeble. The true sign of its presence in the heart and the noblest of its operations is not to be found in high-pitched expressions of fervid emotion, nor even in the sacred joys of solitary communion, but in its making us, while in the rough struggle of daily life, and surrounded by trivial tasks, live near Him, and by Him, and for Him, and like Him. If I live so, I love Him; if not, not. Not that I mean to say that in regard to each individual action of a Christian man’s life there must be the conscious presence of reference to the supreme love, but that each individual action of the life ought to come from a character of which that reference to the supreme love is the very formative principle and foundation. The colouring matter put in at the fountain will dye every drop of the stream; and they whose inmost hearts are tinged and tinctured with the sweet love of Jesus Christ, from their hearts will go forth issues of life all coloured and moulded thereby. Test your Christian love by your practical obedience. And, on the other hand, there is no obedience worth calling so which is not the child of love; and all the multitude of right things which Christians do without that motive are made short work of by that consideration. Obedience which is formal, mechanical, matter-of-course, without the presence in it of a loving submission of the will; obedience which is reluctant, calculated, forced upon us by dread, imitated from others-all that is nothing; and Jesus Christ does not count it as obedience at all. This is a sieve with very small meshes, and there will be a great deal of rubbish left in it after the shaking. ‘If ye love Me, keep My commandments.’ The ‘keeping of My commandments’ which has not ‘love to Me’ underlying it is no keeping at all. III. And so, lastly, notice the all-subduing gaze. That is not included in my text, but it is necessary in order to complete the view of the forces to which Jesus Christ here entrusts the hallowing of life and the sanctifying of our nature; and we are led to refer to it by what I have already pointed out; the connection between the ‘love’ of my text and the ‘believe’ of the preceding verses. I can fancy a man saying, ‘Keep His commandments? Woe is me! How am I to keep?’ The answer is ‘Love.’ And I can fancy him saying ‘Love?’ Yes! ‘And how am I to love? I cannot get up love at the word of command, or by any voluntary effort.’ And the answer comes again, ‘Believe!’ Trust Christ, and you will love Him. Love Him and you will do His will. And then the question comes again, ‘Believe what?’ And the answer comes, ‘Believe that He is the Son of God who died for you.’ Nothing else will kindle a man’s love than the faithful contemplation and grasp of Christ in that character and aspect. Only the redeeming Christ affords a reasonable ground for our love to Him. Here is a dead man, dead for nineteen centuries, expecting you and me to have towards Him a vivid personal affection which will influence our conduct and our character. What right has He to expect that? There is only one reasonable ground upon which I may be called to love Jesus Christ, and that is that He died for me, and such a love towards such a Christ is the only thing which will wield power sufficient to guide, to coerce, to restrain, to constrain, and to sustain my weak, wayward, rebellious, and sluggish will. All other emotions of so-called admiration and worship and reverence and affection for Jesus Christ are apt to be tepid; but this one has power and warmth in it. Here is a unique fact in the history of the world, that not only did He make this astounding claim upon all subsequent generations; but that all subsequent generations have responded to it, and that to-day there are millions of men who love Jesus Christ with a love warm, personal, deep, powerful-the spring of all their goodness and the Lord of their lives. Why do they? For one reason only. Because they believe that He died for them individually, and that He lives an ascended yet ever-present Helper and Lover of their souls. My brethren, that conviction, and that conviction only, as I venture to affirm, has power to send a glow of love into the heart which will move all the limbs in swift and happy obedience. That conviction, and that conviction alone, will melt the thick-ribbed ice of our spirits and will make it flow down in sweet waters. The love that has looked upon the Cross will be the fulfilling of the law of Him that speaks from the Throne. When our faith has grasped Him, as enduring that cross for us, then our love will be awakened to hear and to do His commandments. ‘We love Him because He first loved us,’ and such love will flower and fruit in obedience. I shall keep His commandments when I love Him. I shall love Him with a love that makes my will plastic and my life a glad service, when by faith I grasp Him as the Incarnate Lord, ‘who loved me and gave Himself for me.’