John 14:28
You heard Me say, 'I am going away, and I am coming back to you.' If you loved Me, you would rejoice that I am going to the Father, because the Father is greater than I.
Joy and Faith, the Fruits of Christ's DepartureAlexander MaclarenJohn 14:28
Christ's Equality with and Subordination to GodCanon Liddon.John 14:28-29
Joy and Faith the Fruit of Christ's DepartureA. Maclaren, D. D.John 14:28-29
Love's ImportanceC. H. Spurgeon.John 14:28-29
The Death of the Good a Reason for JoyD. Thomas, D. D.John 14:28-29

This promise of the Savior sank into his people's hearts. From the first, inward peace, peace of conscience and of spirit, was valued as among the choicest possessions of the members of Christ's Church. They gave their children names such as Irenaeus and Irene, which signify simply "peace." In the course of their communion services it was their custom to greet one another with the salutation, "Peace be with you!" In the catacombs of Rome may still be read on many a Christian's tomb the brief but touching inscription, In Face ("In peace"). So did they value the gift and legacy of their beloved Lord.


1. Looking back to the past, many are troubled at the retrospect of their own errors, follies, and sins.

2. Looking round upon the present, many cannot fail to discern in their actual circumstances occasions of distress and alarm.

3. Looking forward to the future, anxious minds are perturbed by forebodings and fears.

II. THE WORLD IS POWERLESS TO IMPART OR TO RESTORE PEACE TO THE TROUBLED HEART. The consolations of the world are delusive, its promises deceptive.

1. There may well be here a reference to the ordinary greetings of the East. "Peace!" is the common salutation, and has been from time immemorial. Like all such greetings, it often was and is altogether thoughtless and insincere. Our Lord's "peace" is something quite different.

2. But there is a deeper reference, viz. to the pretence of peace as given by the world, to which no reality corresponds. The world says, "Peace, peace; when there is no peace." Superficial, deceptive, utterly false, is that insensibility to terrible realities which frivolity and skepticism offer to the troubled soul, Far better storms of fear and care than such a calm as this!
For terrible is the awakening, when the judgment of the
All-righteous draws near.


1. This is spiritual peace. It is not to be supposed that the Christian is exempt from the cares and the calamities of life, that outward circumstances and human society are all to combine in order to his preservation from the troubles which are incidental to human life. But there may be calm within even while the storm rages without. The heart may be so free from fear.

2. This peace proceeds from the restoration of right relations between the soul and God. It is peace of conscience, the substitution of harmony with the government and the will of God for that state of discord which is the experience of the nature that is alienated from the eternal Ruler of all. To be right with God is the first condition of human peace. Such concord it is the work of the Redeemer to bring about.

3. This peace is both a bequest and a gift of Christ. It is a legacy, because it was dependent upon the Lord's departure, and the subsequent establishment of a spiritual dispensation. It is a gift, because apart from the Savior's provision there was no means by which this blessing might be secured and enjoyed. The peace in question is not to be earned by any effort or sacrifice of ours; it is the bestowment of the infinite love and grace of the Divine Mediator.

4. This gift is essentially his who bestows it. The peace which he enjoys he also imparts. That peace which flows from obedience and submission to the Divine will was naturally the proper possession of the Son of God; and it is that same peace which Jesus conveys to the heart that trusts and rests in him.

5. The peace of Christ is all-sufficient. In plenitude and in perpetuity it is alone.

"The world can neither give nor take,
Nor can they comprehend,
The peace of God which Christ has brought -
The peace which knows no end." ? T.

If ye loved Me, ye would rejoice, because I said I go unto the Father.
Note the view which Christ had of His death. "I go."

1. Whence? From the world.

2. Whither? To the Father, not to destruction, eternal solitude, nor to fellowship with minor souls.

3. How? Not driven. Other men are sent to the grave; Christ freely went. The general truths of the text are these: —


1. Creation. Love made the universe in order to diffuse happiness.

2. Christ's mission. Christ came to make happy the objects of infinite love.

3. Christian labour. Happiness is the end of all church work.


1. Happiness is in love.

2. The love, to produce happiness, must be directed to the Father. His perfection delights in it; His goodness reciprocates it.

3. Love for the Father yearns for fellowship with Him. Love always craves the presence of its object.

III. THAT DEATH INTRODUCES THE GOOD INTO A SPECIALLY CLOSE FELLOWSHIP WITH THE FATHER. There were obstructions to the fellowship of the Man Christ Jesus with the Father.

1. The body with its infirmities.

2. The sinful world.

3. The influence of principalities and powers of darkness. These interfere with the fellowship of good men and God, and in addition they have what Christ had not.

(1)Worldly cares.

(2)Inward depravity.

(3)Corrupt habits.At death, however, all these are removed, and the soul of the good man goes into the immediate presence of God. We need not, then, sorrow for the departed good.

(D. Thomas, D. D.)


1. Christ's going is Christ's coming. The word "again" is a supplement, and somewhat destroys the true flow of thought. But if you strike it out and read the sentence as being what it is, a description of one continuous process, you get the true idea. "I go away, and I come to you." There is no moment of absolute absence. To the eye of sense, the "going away" was the reality, and the "coming" a metaphor. To the eye enlightened to see things as they are, the dropping away of the visible corporeal was but the inauguration of the higher and the more real.

2. Christ's going is Christ's exaltation. Hitherto we have been contemplating Christ's departure simply in its bearing upon us, but here He unveils another aspect of it, and that in order that He may change His disciples' sadness into joy.(1). What a hint of self-sacrifice lies in this thought, that Christ bids His disciples rejoice with Him because the time is getting nearer its end, and He goes back to the Father! And what shall we say of the nature of Him to whom it was martyrdom to live, and a supreme instance of self-sacrificing humiliation to "be found in fashion as a man"?(2) The context requires that for Christ to go to the Father was to share in the Father's greatness. Why else should the disciples be bidden to rejoice in it? or why should He say anything about the greatness of the Father? The inferiority, of whatever nature it may be, to which He here alludes, falls away when He passes hence. Now these words are often quoted triumphantly, as if they were dead against the doctrine of the Divinity of Christ. But the creed which confesses that is not to be overthrown by pelting this verse at it; for this verse is part of that creed, which as fully declares the Father is greater than the Son as it declares that the Son is One with the Father. We can dimly see that the very names "Father" and "Son" imply some sort of subordination, but as that subordination is in the timeless and inward relations of Divinity, it must be supposed to exist after the Ascension, as it existed before the Incarnation; and, therefore, any such mysterious difference is not that which is referred to here. What is referred to is what dropped away from the Man Jesus Christ when He ascended up on high. As Luther has it, "Here He was a poor, sad, suffering Christ"; and that garb of lowliness falls from Him, like the mantle that fell from the prophet as he went up in the chariot of fire, when He passes behind the brightness of the Shekinah cloud that hides Him from their sight. Therefore we, as His followers, have to rejoice in an ascended Christ, beneath whose feet are foes, and far away from whose human personality are all the ills that flesh is heir to.

3. On both these grounds Christ's ascension and departure is a source of icy.(1) There can be no presence with us, man by man, through all the ages, and in every land, unless He, whose presence it is, participated in the absolute glory of Divinity.(2) And surely if our dearest one was far away from us, in some lofty position, our hearts and our thoughts would ever be flung thither, and we should live more there than here. And if we love Jesus Christ, there will be no thought more sweet to us than the thought of Him, our Brother and Forerunner, who has ascended up on high; and in the midst of the glory of the throne bears us in His heart, and uses His glory for our blessing.

II. HIS DEPARTURE AND HIS ANNOUNCEMENT OF HIS DEPARTURE AS THE GROUND AND FOOD OF FAITH (ver. 29). He knew what a crash was coming, and with exquisite tenderness He gave Himself to prepare the disciples for the storm, that, forewarned, they might be forearmed. And when my sorrows come to me, I may say about them what He says about His departure. Aye! He has told us before, that when it comes we may believe. But note —

1. How Christ avows that the great aim of His utterances and of His departure is to evoke our faith. And what does He mean by faith?(1) A grasp of the historic facts, His death, resurrection, ascension.(2) The understanding of these as He Himself has explained them.(3) And, therefore, as the essence of faith, a reliance upon Himself as thus revealed, sacrifice by His death, victor by His resurrection, King and interceding Priest by His ascension — a reliance upon Himself as absolute as the facts are sure, as unfaltering as His eternal sameness.

2. These facts, as interpreted by Himself, are the ground and the nourishment of our faith. How differently they looked when seen from the further side and when seen from the hither side. "We trusted," said two of them, with such a sad use of the past tense, "that this had been He which should have redeemed Israel." But after the facts were all unveiled, there came back the memory of His words, and they said to one another, "Did He not tell us that it was all to be so? How blind we were not to understand Him!"

3. Faith is the condition of the true presence of our absent Lord.

(A. Maclaren, D. D.)

1. Jesus' love makes Him use the disciples' love to Himself as a comfort for themselves when they are distressed about His going away.

2. He appeals to the warmest feeling in their hearts in order to raise their spirits.

3. It is well when grace has put within us principles which are springs of consolation. From our text learn —


1. He sees the whole of things. He says not only, "I go away," but also, "I come again unto you."

2. He sees through things. He does not say, "I die," but He looks beyond, and says, "I go unto the Father."

3. He sees the true bearing of things. The events which were about to happen were in themselves sad, but they would lead to happy results. "If ye loved Me, ye would rejoice." To see facts in His light we must dwell with Him, live in Him, grow like Him, and especially love Him more and more.

II. THAT OUR LOVE SHOULD GO FORTH TOWARDS HIS PERSON. "If ye loved Me." All about Him is amiable; but He Himself is altogether lovely (Song of Solomon 5:16). He is the source of all the benefits He bestows. Loving Him: —

1. We have Him, and so His benefits.

2. We prize His benefits the more.

3. We sympathize in all that He does.

4. We love His people for His sake.

5. Our love endures all sorts of rebuffs for His sake.

6. The Father loves us (John 14:23)

7. We are married to Him.Love is the sure and true marriage-bond whereby the soul is united to Christ. Love to a person is the most real of emotions. Love to a person is the most influential of motives. Love to a person is, in this case, the most natural and satisfying of affections.

III. THAT OUR SORROW OUGHT NOT TO PUT OUR LOVE IN QUESTION. Yet, in the case of the disciples, our Lord justly said, "If ye loved Me." He might sorrowfully say the same to us —

1. When we lament inordinately the loss of creatures.

2. When we repine at His will, because of our severe afflictions.

3. When we mistrust His wisdom, because we are sore hampered and see no way of escape.

4. When we fear to die, and thus display an unwillingness to be with our Lord. Surely, if we loved Him, we should rejoice to be with Him.

5. When we complain concerning those who have been taken from us to be with Him. Ought we not to rejoice that Jesus in them sees of the travail of His soul, and has His prayer (John 17:24) answered.


1. It was apparently the disciples' loss for their Lord to go to the Father; and we may think certain dispensations to be our loss —

(1)When we are tried by soul desertion, while Christ is magnified in our esteem.

(2)When we are afflicted, and He is glorified, by our sorrows.

(3)When we are eclipsed, and in the result the gospel is spread.

(4)When we are deprived of privileges for the good of others.

(5)When we sink lower and lower in our own esteem, but the kingdom of God comes with power.

2. It was greatly to our Lord's gain to go to His Father. Thus He —

(1)Left the field of suffering forever.

(2)Reassumed the glory which He had laid aside.

(3)Received the glory awarded by the Father.

(4)Became enthroned for His Church and cause.Conclusion:

1. It will be well for us to look more to our love than to our joy, and to expect our joy through our love.

2. It will be well for us to know that smallness of love may dim the understanding, and that growth in it may make us both wiser and happier.

3. In all things our Lord must be first. Yes, even in those most spiritual delights, about which it may seem allowable to bane strong personal desires.

(C. H. Spurgeon.)

For My Father is greater than I.
It is contended that our Lord here abandoned any pretension to be a person internal to the essential life of God. But this saying can have no such force if its application be restricted, as the Latin Fathers do restrict it to our Lord's manhood. But even if our Lord is here speaking, as the Greeks generally maintain, of His essential Deity, His words express very exactly a truth recognized and required by the Catholic doctrine. The subordination of the everlasting Son to the everlasting Father is strictly compatible with the Son's absolute Divinity; it is abundantly implied in our Lord's language: and it is an integral element of the ancient doctrine which steadily represents the Father as alone unoriginate, the Fount of Deity, in the eternal life of the ever-blessed Trinity. But surely an admission on the part of One in whom men saw nothing more than a fellow creature, that the everlasting God was greater than Himself, would fail to satisfy a thoughtful listener that no claim to Divinity was advanced by the Speaker. Such an admission presupposes some assertion to which it stands in the relation of a necessary qualification. If any good man of our acquaintance should announce that God was greater than himself, should we not hold him to be guilty of something worse than a stupid truism? And should we not peremptorily remind him that the life of man is related to the life of God, not as the less to the greater, but as the created to the Uncreated, and that it is an impertinent irreverence to admit superiority of rank, when the real truth can only be expressed by an assertion of radical difference of natures? And assuredly a sane and honest man, who had been accused of associating Himself with the Supreme Being, could not content himself with admitting that God was greater than himself. Knowing himself to be only human, would he not insist again and again with passionate fervour upon the incommunicable glory of the great Creator?

(Canon Liddon.)

Jesus, Judas, Philip, Thomas
Glad, Greater, Love, Loved, Mind, Rejoice, Rejoiced, Said'i, Yet
1. Jesus comforts his disciples with the hope of heaven;
5. professes himself the way, the truth, and the life, and one with the Father;
13. assures their prayers to be effectual;
15. requires obedience;
16. promises the Comforter;
27. and leaves his peace with them.

Dictionary of Bible Themes
John 14:28

     1412   foreknowledge
     1512   Trinity, equality of
     2021   Christ, faithfulness
     2505   Christ, ascension
     2565   Christ, second coming

Paul a Pattern of Prayer
TEXT: "If ye shall ask anything in my name I will do it."--John 14:14. Jesus testified in no uncertain way concerning prayer, for not alone in this chapter does he speak but in all his messages to his disciples he is seeking to lead them into the place where they may know how to pray. In this fourteenth chapter of John, where he is coming into the shadow of the cross and is speaking to his disciples concerning those things which ought to have the greatest weight with them, the heart of his message
J. Wilbur Chapman—And Judas Iscariot

May 22 Evening
The Spirit helpeth our infirmities.--ROM. 8:26. The Comforter, which is the Holy Ghost.--What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God?--It is God which worketh in you. We know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which can not be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the
Anonymous—Daily Light on the Daily Path

August 7 Morning
The Comforter, which is the Holy Ghost, whom the Father will send in my name.--JOHN 14:26. If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water.--If ye . . . being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?--Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give
Anonymous—Daily Light on the Daily Path

May 22 Morning
Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you.--JOHN 14:27. The world passeth away, and the lust thereof.--Surely every man walketh in a vain shew: surely they are disquieted in vain: he heapeth up riches. and knoweth not who shall gather them.--What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death. Martha, Martha, thou are careful and troubled about many things: but one thing is needful: and Mary hath
Anonymous—Daily Light on the Daily Path

January 14 Morning
My Father is greater than I.--JOHN 14:28. When ye pray, say, Our Father which art in heaven.--My Father, and your Father; . . . my God and your God. As the Father gave me commandment, even so I do.--The words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. The Father loveth the Son, and hath given all things into his hand.--Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. Lord, shew us
Anonymous—Daily Light on the Daily Path

August 13 Morning
He hath prepared for them a city.--HEB. 11:16. If I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.--An inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you.--Here have we no continuing city, but we seek one to come. This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.--Be patient therefore, brethren, unto the coming
Anonymous—Daily Light on the Daily Path

December 26 Evening
He is able . . . to save them to the uttermost that come unto God by him.--HEB. 7:25. I am the way, the truth, and the life: no man cometh unto the Father, but by me.--Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.--He which hath begun a good work
Anonymous—Daily Light on the Daily Path

June 23 Morning
I will pray the Father, and he shall give you another Comforter, even the Spirit of truth.--JOHN 14:16,17. It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if l depart, I will send him unto you. The Spirit itself beareth witness with our spirit, that we are the children of God.--Ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.--The Spirit . . . helpeth our infirmities;
Anonymous—Daily Light on the Daily Path

September 21 Evening
The communion of the Holy Ghost be with you all.--II COR. 13:14. I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.--He shall not speak of himself. He shall glorify me: for he shall receive of mine, and shall shew it unto you. The love of God is shed abroad in our hearts by the Holy
Anonymous—Daily Light on the Daily Path

June 29. "He Dwelleth with You and Shall be in You" (John xiv. 17).
"He dwelleth with you and shall be in you" (John xiv. 17). Do not fail to mark these two stages in Christian life. The one is the Spirit's work in us, the other is the Spirit's personal coming to abide within us. All true Christians know the first, but few, it is to be feared, understand and receive the second. There is a great difference between my building a house and my going to reside in that house and make it my home. And there is a great difference between the Holy Spirit's work in regenerating
Rev. A. B. Simpson—Days of Heaven Upon Earth

November 9. "Because I Live Ye Shall Live Also" (John xiv. 19).
"Because I live ye shall live also" (John xiv. 19). After having become adjusted to our Living Head and the source of our life, now our business is to abide, absorb and grow, leaning on His strength, drinking in His life, feeding on Him as the Living Bread, and drawing all of our resources from Him in continual dependence and communion. The Holy Spirit will be the great Teacher and Minister in this blessed process. He will take of the things of Christ and show them unto us, and He will impart them
Rev. A. B. Simpson—Days of Heaven Upon Earth

May 21. "We Will Come unto Him and Make Our Abode with Him" (John xiv. 23).
"We will come unto Him and make our abode with Him" (John xiv. 23). The Bible has always held out two great promises respecting Christ. First, I will come to you; and, second, I will come into you. For four thousand years the world looked forward to the fulfilment of the first. The other is the secret which Paul says has been hid from ages and generations, but is now made manifest to His saints, which is Christ in you, the hope of glory. This is just as great a revelation of God as the incarnation
Rev. A. B. Simpson—Days of Heaven Upon Earth

November 1. "We Will Come unto Him and Make Our Abode with Him" (John xiv. 23).
"We will come unto him and make our abode with him" (John xiv. 23). This idea of trying to get a holiness of your own, and then have Christ reward you for it, is not His teaching. Oh, no; Christ is the holiness; He will bring the holiness, and come and dwell in the heart forever. When one of our millionaires purchases a lot, with an old shanty on it, he does not fix up the old shanty, but he gets a second-hand man, if he will have it, to tear it down, and he puts a mansion in its place. It is not
Rev. A. B. Simpson—Days of Heaven Upon Earth

May 3. "My Peace I Give unto You" (John xiv. 27).
"My peace I give unto you" (John xiv. 27). Here lies the secret of abiding peace--God's peace. We give ourselves to God and the Holy Spirit takes possession of our breast. It is indeed "Peace, Peace." But it is just then that the devil begins to turn us away, and he does it through our thoughts, diverting or distracting them as occasion requires. This is the time to prove the sincerity of our consecration and the singleness of our heart. If we truly desire His Presence more than all else, we will
Rev. A. B. Simpson—Days of Heaven Upon Earth

Faith in God and Christ
'Let not your heart be troubled ... believe in God, believe also in Me.'--JOHN xiv. 1. The twelve were sitting in the upper chamber, stupefied with the dreary, half-understood prospect of Christ's departure. He, forgetting His own burden, turns to comfort and encourage them. These sweet and great words most singularly blend gentleness and dignity. Who can reproduce the cadence of soothing tenderness, soft as a mother's hand, in that 'Let not your heart be troubled'? And who can fail to feel the tone
Alexander Maclaren—Expositions of Holy Scripture

'Many Mansions'
'In My Father's house are many mansions: if it were not so, I would have told you.'--JOHN xiv. 2. Sorrow needs simple words for its consolation; and simple words are the best clothing for the largest truths. These eleven poor men were crushed and desolate at the thought of Christ's going; they fancied that if He left them they lost Him. And so, in simple, childlike words, which the weakest could grasp, and in which the most troubled could find peace, He said to them, after having encouraged their
Alexander Maclaren—Expositions of Holy Scripture

Christ's Peace
'Peace I leave with you, My peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.'--JOHN xiv. 27. 'Peace be unto you!' was, and is, the common Eastern salutation, both in meeting and in parting. It carries us back to a state of society in which every stranger might be an enemy. It is a confession of the deep unrest of the human heart. Christ was about closing His discourse, and the common word of leave-taking came naturally to His
Alexander Maclaren—Expositions of Holy Scripture

Love and Obedience
'If ye love Me, keep My commandments.'--JOHN xiv, 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
Alexander Maclaren—Expositions of Holy Scripture

Christ's Works and Ours
'Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do; because I go unto My Father. 13. And whatsoever ye shall ask in My name, that will I do, that the Father may be glorified in the Son. 14. If ye shall ask any thing in My name, I will do it.'--JOHN xiv. 12-14. I have already pointed out in a previous sermon that the key-word of this context is 'Believe!' In three successive verses we find it, each time widening
Alexander Maclaren—Expositions of Holy Scripture

The Comforter Given
And I will pray the Father, and He shall give you another Comforter, that He may abide with you for ever; Even the Spirit of Truth; whom the world cannot receive, because it seeth Him not, neither knoweth Him: but ye know Him; for He dwelleth with you, and shall be in you.'--JOHN xiv. 16,17. The 'and' at the beginning of these words shows us that they are continuous with and the consequence of what precedes. 'If ye love Me, ye will keep My commandments, and I will pray ... and He will
Alexander Maclaren—Expositions of Holy Scripture

The Absent Present Christ
'I will not leave you comfortless; I will come to you. Yet a little while, and the world seeth Me no more; but ye see Me: because I live, ye shall live also.'--JOHN xiv. 18,19. The sweet and gracious comfortings with which Christ had been soothing the disciples' fears went very deep, but hitherto they had not gone deep enough. It was much that they should know the purpose of His going, whither He went, and that they had an interest in His departure. It was much that they should have before them the
Alexander Maclaren—Expositions of Holy Scripture

The Forerunner
'... I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also.'--JOHN xiv. 2, 3. What divine simplicity and depth are in these words! They carry us up into the unseen world, and beyond time; and yet a little child can lay hold on them, and mourning hearts and dying men find peace and sweetness in them. A very familiar image underlies them. It was customary for travellers in those old days to send
Alexander Maclaren—Expositions of Holy Scripture

The Gifts of the Present Christ
'At that day ye shall know that I am in My Father, and ye in Me, and I in you. He that hath My commandments, and keepeth them, he it is that loveth Me; and he that loveth Me shall be loved of My Father, and I will love him, and will manifest Myself to him.'--JOHN xiv. 20, 21. We have heard our Lord in the previous verse unveiling His deepest and strongest encouragements to His downcast followers. These were: His presence with them, their true sight of Him, and their participation in His life. The
Alexander Maclaren—Expositions of Holy Scripture

Who Bring Christ
'Judas saith unto Him, not Iscariot, Lord, how is it that Thou wilt manifest Thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love Me he will keep My words: and My Father will love him, and We will come unto him, and make Our abode with him. He that loveth Me not, keepeth not My sayings: and the word which ye hear is not Mine, but the Father's which sent Me.'--JOHN xiv. 22-24. This Judas held but a low place amongst the Apostles. In all the lists he is one of the
Alexander Maclaren—Expositions of Holy Scripture

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