14:25-27 Would we know these things for our good, we must pray for, and depend on the teaching of the Holy Ghost; thus the words of Jesus will be brought to our remembrance, and many difficulties be cleared up which are not plain to others. To all the saints, the Spirit of grace is given to be a remembrancer, and to him, by faith and prayer, we should commit the keeping of what we hear and know. Peace is put for all good, and Christ has left us all that is really and truly good, all the promised good; peace of mind from our justification before God. This Christ calls his peace, for he is himself our Peace. The peace of God widely differs from that of Pharisees or hypocrites, as is shown by its humbling and holy effects.

But the Comforter, which is the Holy Ghost,.... Before spoken of, John 14:16, for whom Christ promised to pray the Father that he might be given to them. The word used there, as here, signifies an "advocate", and is so rendered, 1 John 2:1, a patron, one that pleads and defends, the cause of another, before kings and princes; so the Jewish writers (z) use the word the same with here, and give this as the sense of it: and which agrees well enough with the work and office of the Spirit of God, who has promised to the apostles to speak in them and for them, when they should be brought before kings and governors for Christ's sake; and would so thoroughly plead his cause and theirs, as to convince the world of sin, righteousness and judgment; and who acts the part of an intercessor, or advocate, for private believers, in prayer to the King of kings: but inasmuch as it also signifies a "comforter", and this being agreeably to the present condition of the apostles, as before observed; it may be most proper to retain that sense of it here, who is explained to be the Holy Ghost; which is a more clear and explicit account of him than before, and very distinctly points out the third person in the Trinity, who is in his nature holy, equally with the Father and Son, and the author of holiness in all the saints:

whom the Father will send in my name. The mission of the Spirit is here ascribed to the Father, but not to the exclusion of the Son, who is also said to send him, John 15:26, which was not so proper to be mentioned here, because he speaks of his being sent, "in his name"; that is, at his request, through his mediation and intercession, in his room and stead, acting, the same part, and bearing the same flame of an advocate or comforter, and for the glory and honour of his name: which act of sending does not suppose any local motion, which cannot agree with an infinite and immense spirit; nor inferiority in him to the other two persons, since he who is sent by Christ, and in his name, is also the sender of Christ; but it denotes the joint consent and agreement of Father, Son, and Spirit, in this affair:

he shall teach you all things: this is the proper work and business of the Spirit, to teach, interpret, and explain all things which Christ had said to them; to make them more plain and easy to their understandings; to instruct them in all things necessary to salvation, and to be known by them, that they might teach them others:

and bring all things to your remembrance, whatsoever I have said to you; which through inattention, or want of understanding in them, had slipped their minds, and were forgotten by them. This accounts for it, how the evangelists some years after the death of Christ; at different times and places, and without consulting each other, could commit to writing the life, actions, sayings, and sermons of Christ, with all the minute circumstances attending them.

(z) Maimon. & Bartenora in Pirke Abot, c. 4. sect. 11.

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