xiii. 16), but now after He has taken them so fully into His confidence,

told them of His speedy departure from them (xiii. 33), pointed out to them His consubstantiality with the Father (xiv. 7‐11), and instructed them that the Holy Ghost was to come to them (xiv. 16, 17), He will no longer speak of them as servants, but as friends.

*All things whatsoever I have heard of my Father, I have made known to you.* That is to say, all the knowledge which was communicated to Him, together with His Divine nature, in His eternal generation by the Father; all this, as far as they were capable (John xvi. 12), and it was useful for them, He had communicated to them.

16. Non vos me elegistis: sed 16. You have not chosen me: ego elegi vos et posui vos, ut but I have chosen you; and eatis, et fructum afferatis: have appointed you, that you et fructus vester maneat: ut should go, and should bring quodcumque petieritis Patrem forth fruit, and your fruit in nomine meo, det vobis. should remain: that whatsoever you shall ask of the Father in my name, he may give it you.

16. *You have not chosen me: but I have chosen you.* Or more exactly; “it was not you that chose Me, but I chose you,” where the aorist refers back to the definite act of selecting and calling the Apostles. Not only then was His love for them most intense, as was signified in verse 13, but it was also _gratuitous_, unmerited: and this is now pointed out. You did not choose Me as your friend, but I chose you as My special friends, My Apostles; and set you up as such, in order that you should go into the whole world (Mark xvi. 15). and bear fruit in yourselves and others, and that this fruit should remain unto eternal life.

*That* (ἵνα) *whatsoever you shall ask of the Father in my name, he may give it you*. Some as Mald. and A Lap. take ἵνα here to denote a consequence: if you bring forth the fruit for which I have chosen you, _it will come to pass_ that whatsoever, &c. Others think ἵνα may retain its usual telic force: I appointed you in order that ... your fruit should remain, and that whatsoever _in reference to that fruit_ you shall ask, &c. On what is meant by asking the Father in Christ’s name, see above on xiv. 13.

17. Haec mando vobis, ut 17. These things I command diligatis invicem. you, that you love one another.

17. Some take the meaning to be: these things, namely, the greatness and gratuitousness of My love for you _I insist upon_, to the end that you may love one another. Others as Mald. and Patriz. take the meaning to be the same as in verse 11: this is what I command you, namely, that you love one another. The use of ταῦτα (haec) and not τοῦτο (hoc) is rather against the latter view, but it is replied that the plural demonstrative followed by the single precept is intended to signify that charity is the fulfilment of the whole law.

18. Si mundus vos odit, 18. If the world hate you, scitote quia me priorem vobis know you that it hath hated me odio habuit. before you.

18. Having exhorted them to mutual love, He now fortifies them against the hatred of the world and the persecutions that awaited them. The world, as is plain, is the wicked world, and in being hated by it they shall only be treading in the footsteps of their Master.

*It hath hated.* The Greek perfect implies not merely a passing manifestation of hatred, but an abiding and persistent feeling.

19. Si de mundo fuissetis, 19. If you had been of the mundus quod suum erat world, the world would love diligeret: quia vero de mundo its own: but because you are non estis, sed ego elegi vos not of the world, but I have de mundo propterea odit vos chosen you out of the world, mundus. therefore the world hateth you.

19. *If you had been*, ought rather to be: if you were. The five‐fold repetition of “the world” in this verse brings vividly before us this great antagonist of Christ.

20. Mementote sermonis mei, 20. Remember my word that I quem ego dixi vobis: Non est said to you: The servant is servus maior domino suo. Si me not greater than his master. persecuti sunt, et vos If they have persecuted me, persequentur: si sermonem meum they will also persecute you: servaverunt, et vestrum if they have kept my word, servabunt. they will keep yours also.

20. He now reminds them of what He had told them before (xiii. 16) that: “a servant is not greater than his master,” and from this He goes on to signify what they must expect to meet with from the world.

*If they have kept my word.* Some think there is reference to those who having been of the world came out from it to follow Christ and keep His word. But it appears more probable that He speaks of those who are still of the world, and leaves it to be supplied that since they had not kept His word, so neither would they keep that of the Apostles. By the word of the Apostles is meant the word of Christ as preached by them.

21. Sed haec omnia facient 21. But all these things they vobis propter nomen meum: quia will do to you for my name’s nesciunt eum qui misit me. sake: because they know not him that sent me.

21. But remember that you shall suffer in a glorious cause; namely, on My account; for they will persecute you because you are My followers, and this because through culpable ignorance they will not recognise God as My Father, nor Me as the Son of God.

22. Si non venissem, et 22. If I had not come, and locutus fuissem eis, peccatum spoken to them, they would not non haberent: nunc autem have sin: but now they have no excusationem non habent de excuse for their sin. peccato suo. 23. Qui me odit et Patrem meum 23. He that hateth me, hateth odit. my Father also.

22, 23. That this ignorance is culpable, He now proves from the fact that He had Himself declared to them His relations with the Father. The sin (_peccatum_) is that of incredulity, and in remaining incredulous and hating Christ, they thereby showed that they hated the Father who sent Him.

24. Si opera non fecissem in 24. If I had not done among eis quae nemo alius fecit, them the works that no other peccatum non haberent: nunc man hath done, they would not autem et viderunt, et oderunt have sin: but now they have et me, et Patrum meum. both seen and hated both me and my Father.

24. Not only His words (verse 22), but also His unparalleled miracles deprived them of all excuse for their unbelief. See above on iii. 2. But now they have seen, or ought to have seen, the Father in Me (see above on xiv. 9); and they have seen Me, and they have hated Us both.

25. Sed ut adimpleatur sermo 25. But that the word may be qui in lege eorum scriptus fulfilled which is written in est: Quia odio habuerunt me their law: _They have hated me gratis. without cause_.

25. Yet, He continues, it is only what their own Scriptures (Ps. xxxiv. 19) foretold, that they would hate Him without cause. Thus this hatred of the world, so far from weakening the faith of the Apostles in Christ as the Messias, should confirm it, since the Messias was to be hated by the world. In this verse ἵνα has its usual _telic_ force, and the sense is: but this has come to pass _in order that_ the Scripture might be fulfilled. See above on xii. 37‐40. The passage of the Psalm referred to is probably Messianic in its literal sense.

26. Cum autem venerit 26. But when the Paraclete Paraclitus, quem ego mittam cometh, whom I will send you vobis a Patre, spiritum from the Father, the Spirit of veritatis, qui a Patre truth, who proceedeth from the procedit, ille testimonium Father, he shall give perhibebit de me: testimony of me. 27. Et vos testimonium 27. And you shall give perhibebitis, quia ab initio testimony, because you are mecum estis. with me from the beginning.

26, 27. The connection with the preceding is: though the world hate Christ, yet the Holy Ghost and the Apostles shall bear witness to Him. Here again, in verse 26, we have distinct mention of the Three Persons of the Blessed Trinity. See xiv. 16, 26. Though the Holy Ghost is not here said to proceed from the Son as well as from the Father (“ex Patre Filioque”), yet this is implied in His being sent by the Son (see above on