sin of chief magnitude, as it is the principal one of which men are guilty. This was particularly true of the Jews who had rejected him and crucified him. And it was the great crime which, when brought home to their consciences by the preaching of the apostles and by the presence of the Spirit, overwhelmed them with confusion, and filled their hearts with remorse. And it was their rejection of the Son of God that was made the great truth that was instrumental of their conversion. Acts ii. 22, 23, 37, iii. 13, 14, 15, iv. 10, 26-28. Compare 31-33. It is also true of others. Sinners, when awakened, often feel that this was the great crowning sin of their lives, that they have rejected the tender mercy of God, and trampled on the blood of his Son; and that they have for months and years refused to submit to him, saying that they would not have him to reign over them. Thus is fulfilled what is spoken by Zechariah xii. 10; "And they shall look upon me whom they have pierced, and mourn," &c. Throughout the New Testament this is regarded as the sin that is pre-eminently offensive to God, and that which, if unrepented of, will certainly lead to perdition. Mark xvi. 16. John iii. 36. Hence it is placed first in those sins of which the Spirit will convince men; and hence, if we have not yet been brought to see our guilt in rejecting God's tender mercy through his Son, we are yet in the gall of bitterness and under the bond of iniquity.

10. Of righteousness. This seems clearly to refer to the righteousness or innocence of Jesus himself. He was now persecuted. He was soon to be arraigned on heavy charges, and condemned by the highest authority of the nation as guilty. Yet, though condemned, he says that the Holy Spirit would descend and convince the world that he was innocent. Because I go to my Father. That is, the amazing miracle of his resurrection and ascension to God in heaven would be a demonstration of his innocence that would satisfy the Jews and Gentiles. God would not raise up an impostor. If he had been truly guilty, as the Jews who condemned him pretended, God would not have set his seal to the imposture by raising him from the dead. But when God did raise

him up and exalt him to his own right hand, he gave his attestation to his innocence, he showed that he approved his work, and gave evidence conclusive that Jesus was sent from God. To this proof of the innocence of Jesus the apostles often refer. Acts ii. 22-24, xvii. 31. Rom. i. 4. 1 Cor. xv. 14, &c. 1 Tim. iii. 16. This same proof of the innocence or righteousness of Jesus is as satisfactory now as it was then. One of the deepest feelings which an awakened sinner has, is his conviction of the righteousness of Jesus Christ. He sees that he is holy; that his own opposition to him has been unprovoked, unjust, and base; and it is this which often overwhelms his soul with the conviction of his own unworthiness, and with earnest desires to obtain a better righteousness than his own. ¶ And ye see me no more. That is, he was to be taken away from them, and they would not see him till his return to judgment. Yet this source of grief to them would be the means of establishing his religion, and greatly blessing others.

11. Of judgment. That God is just, and will execute judgment. This is proved by what he iminediately states. The prince of this world. Satan. See note, ch. xii. 31. The death of Christ was a judgment, or a condemnation of Satan. In this struggle Jesus gained the victory, and subdued the great enemy of man. This proves that God will execute judgment or justice on all his foes. If he vanquished his great enemy who had so long triumphed in this world, he will subdue all others in due time. All sinners in like manner may expect to be condemned. Of this great truth Jesus says the Holy Spirit will convince men. God showed himself to be just in subduing his great enemy. He showed that he was resolved to vanquish his foes, and that all his enemies in like manner must be subdued. This is deeply felt by the convicted sinner. He knows that he is guilty. He learns that God is just. He fears that he will condemn him, and trembles in the apprehension of approaching condemnation. From this state of alarm there is no refuge but to flee to Him who subdued the great enemy of man, and who is able to deliver him from the vengeance due to his sins. Convince.i

15 All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.

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.

17 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?

a c.2.24,25.

work. T Shall show it. Shall announce or communicate it to you. This is always the work of the Spirit. All serious impressions produced by him lead to the Lord Jesus. 1 Cor. xii. 3. And by this we may easily test our feelings. If we have been truly convicted of sin, and renewed by the Holy Ghost, the tendency of all his influences has been to lead us to the Saviour; to show us our need of him; to reveal to us the loveliness of his character, and the fitness of his work to our wants, and to incline us to cast our eternal interests on his almighty arm, and commit all to his hands.

15. All things, &c. See Mat. xxviii. 18; xi. 27. No one could have said this who was not equal with the Father. The union was so strong and so intimate, though mysterious, that it might with propriety be said that whatever was done in relation to the Son, was also done in regard to the Father. See ch. xiv. 9.

16. A little while. His death would occur in a short time. It took place the next day. See ch. xiv. 19. Ye shall not see me. That is, he would die, and be concealed from their view in the grave. And again a little while. After three days he would rise again, an l appear to their view. T Because I go, &c. Because it is a part of the plan that I should ascend to God, it is necessary that I should rise from the grave, and then you will see me, and have evidence that I am still your Friend. Compare ch. vii. 33. Here are three important events foretold for the consolation of the disciples. Yet they were stated in such a manner that, in their circumstances and with their prejudices,

18 They said therefore, What is this that he saith, A little while? We cannot tell what he saith.

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b

19 Now Jesus knew " that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me : and again a little while, and ye shall see me?

20 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.

b ver.16. c.7.33. 13.33. 14.19. c Lu.24.17,21.

it appeared difficult to understand him.

20. Ye shall weep, &c. At my crucifixion, sufferings, and death. Compare Luke xxiii. 27. ¶ The world. Wicked men. The term world is frequently used in this sense. See v. 8. It refers particularly here to the Jews who sought his

death, and who would rejoice that their object was obtained. ¶ Shall be turned into joy. You will not only rejoice at my resurrection, but even my death, now the object of so much grief to you, shall be to you a source of unspeakable joy. It shall procure for you peace and pardon in this life, and eternal joy in the world to come. Thus their greatest apparent calamity would be to them finally the source of their highest comfort; and though then they could not see how it could be, yet if they had known the whole case they would have seen that they might rejoice. As it was, they were to be consoled by the assurance of the Saviour that it would be for their good. And thus in our afflictions if we could see the whole case, we should rejoice. As it is, when they appear dark and mysterious, we may trust in the promise of God that they will be for our welfare. We may also remark here that the apparent triumphs of the wicked, though they may produce grief at present in the minds of Christians, will be yet overruled for their good. Their joy shall be turned into mourning, and the mourning of Christians into joy. And the wicked may be doing the very thing as they were in the crucifixion of the Lord Jesus-that shall yet be made the means of promoting the glory of God, and the good of his people. Ps. Ixxvi. 10.

C

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d

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21 A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. 22 And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. 23 And in that day ye shall ask me nothing. Verily, verily, I say a Is.26.17. b ver.6. c Lu.21.41,52. c.20. 20. dl Pe.1.8. 22. I will see you again. After my resurrection. Your joy no man taketh from you. You shall be so firmly persuaded that I have risen, and that I ain the Messiah, that neither the threats nor persecutions of men shall ever be able to shake your faith, and produce doubt or unbelief, and thus take away your joy. This prediction was remarkably fulfilled. It is evident that after his ascension not one of the apostles ever doubted for a moment that he had risen from the dead. No persecution or trial was able to shake their faith; and thus amidst all their afflictions, they had an unshaken source of joy.

23. In that day. After my resurrection and ascension. After I have departed from you. ¶ Ye shall ask me nothing. The word rendered ask here may have two significations, one to ask by way of inquiry, the other to ask for assistance. Perhaps there is reference here to both these. While he was with them, they had been accustomed to depend on him for the supply of their wants, and in a great degree to propose their trials to him, expecting his aid. See Mat. viii. 25. John xi. 3. They depended on a present Saviour to aid them. They were also dependent on his personal instructions to remove their difficulties on the subject of his doctrines; to explain to them the mysteries of his religion, and to remove their perplexities. They had not sought to God through him as the Mediator, but they had directly applied to him. He now tells them that henceforward their requests were to be made to God in his name, and that he, by the influences of his Spirit, would make known to them what Jesus would himself do, if bodily present. The emphasis in this verse is to be placed on the word "me "" Their re

quests were not to be made to him, but to the Father. Whatsoever ye shall ask, &c. See ch. xiv. 13.

24. Hitherto. During his ministry, and while he was with them. ¶ Ye have asked, &c. From the evangelists, as well as from this declaration, it seems that they had presented their requests for instruction and aid to Jesus himself. If they had prayed to God, it is probable that they had not done it in his name. This great truth that we must approach God in the name of the Mediator, was reserved for the last that the Saviour was to communicate to them. It was to be presented at the close of his ministry. Then they were prepared in some degree to understand it. And then, amidst trials, and wants, and a sense of their weakness and nnworthiness, they would see the preciousness of this great truth, and rejoice in the privilege of being thus permitted to draw near to God. Though he would be bodily absent, yet their blessings would still be given through the same unchanging Friend.

Ask, &c. Now they had the assurance that they might approach God in his name. And amid all their trials, they, as well as all Christians since, might draw near to God, knowing that be would hear and answer their prayers.

That your joy, &c. See ch. xv. 11. 25. In proverbs. In a manner that appears obscure, enigmatical, and difficult to be understood. The word proverbs implies this manner of speaking. It is worthy of remark, that though his declarations in these chapters about his death, resurrection, &c. appear to us to be plain, yet to the apostles, filled with Jewish prejudices and unwilling to believe that he was about to die, they would appear exceedingly obscure and perplexed. The plainest declarations to them on