- Home
- Bible
- John
- Chapter 14
- Verse 14
John 14:18
Verse
Context
Jesus Promises the Holy Spirit
17the Spirit of truth. The world cannot receive Him, because it neither sees Him nor knows Him. But you do know Him, for He abides with you and will be in you.18I will not leave you as orphans; I will come to you.19In a little while the world will see Me no more, but you will see Me. Because I live, you also will live.
Sermons
Francis Schaeffer
Zac Poonen
Robert Constable
J. Glyn Owen
Joshua DanielZac PoonenSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
I will not leave you comfortless - Literally, orphans. The original word ορφανος, is by some derived from ορφνος, obscure, dark, because, says Mintert, an orphan (one deprived of father and mother) is little esteemed, neglected, and is obliged to wander about in obscurity and darkness. Others derive it from the Hebrew חרף charaph, to strip or make bare, despoil, because such a child is destitute of comfort, direction, and support, and is a prey to misery and disease, to sin and to death. The disciples of a particular teacher among the Hebrews called him father; his scholars were called his children, and, on his death, were considered as orphans. Christ calls his disciples children, beloved children, Joh 13:33; and, now that he is about to be removed from them by death, he assures them that they shall not be left fatherless, or without a teacher; for in a little time he should come again, (rise from the dead), and, after his ascension, they should be made partakers of that Spirit which would be their comforter, advocate, teacher, and guide for ever.
Jamieson-Fausset-Brown Bible Commentary
I will not leave you comfortless--in a bereaved and desolate condition; or (as in Margin) "orphans." I will come to you--"I come" or "am coming" to you; that is, plainly by the Spirit, since it was to make His departure to be no bereavement.
John Gill Bible Commentary
I will not leave you comfortless,.... Gr. "orphans", or "fatherless". Christ stands in the relation of a Father to his people, and they are his children, his spiritual seed and offspring; and so the disciples might fear, that as Christ was going from them, they should be left as children without a father, in a very desolate and comfortless, condition: to support them against these fears, Christ promises that he would not leave them thus, at least not long: I will come to you; in a very short time, as he did; for on the third day he rose again from the dead, and appeared to them, which filled them with great joy. So among the Jews, disciples, and the world too, are represented as fatherless, when their doctors and wise men are removed by death. Says R. Aba, (x) and so sometimes others, concerning R. Simeon ben Jochai, "woe to the world when thou shall go out of it, woe to the generation that shall be in the world when thou shall remove from them, , "and they shall be left fatherless by thee".'' And in another place (y); "afterwards R. Akiba went out and cried, and his eyes flowed with water, and he said, woe Rabbi, woe Rabbi, for the world is left, "fatherless by thee".'' (x) Zohar in Num fol. 96. 3. & in Lev. fol. 42. 3. & in Exod. fol. 10. 3. & 28. 3. (y) Midrash Hannealam in Zohar in Gen. fol. 65. 4.
Matthew Henry Bible Commentary
When friends are parting, it is a common request they make to each other, "Pray let us hear from you as often as you can:" this Christ engaged to his disciples, that out of sight they should not be out of mind. I. He promises that he would continue his care of them (Joh 14:18): "I will not leave you orphans, or fatherless; for, though I leave you, yet I leave you this comfort, I will come to you." His departure from them was that which grieved them; but it was not so bad as they apprehended, for it was neither total nor final. 1. Not total. "Though I leave you without my bodily presence, yet I do not leave you without comfort." Though children, and left little, yet they had received the adoption of sons, and his Father would be their Father, with whom those who otherwise would be fatherless find mercy. Note, The case of true believers, though sometimes it may be sorrowful, is never comfortless, because they are never orphans: for God is their Father, who is an everlasting Father. 2. Not final: I will come to you, erchomai - I do come; that is, (1.) "I will come speedily to you at my resurrection, I will not be long away, but will be with you again in a little time." He had often said, The third day I will rise again. (2.) "I will be coming daily to you in my Spirit;" in the tokens of his love, and visits of his grace, he is still coming. (3.) "I will come certainly at the end of time; surely I will come quickly to introduce you into the joy of your Lord." Note, The consideration of Christ's coming to us saves us from being comfortless in his removals from us; for, if he depart for a season, it is that we may receive him for ever. Let this moderate our grief, The Lord is at hand. II. He promises that they should continue their acquaintance with him and interest in him (Joh 14:19, Joh 14:20): Yet a little while, and the world sees me no more, that is, Now I am no more in the world. After his death, the world saw him no more, for, though he rose to life, he never showed himself to all the people, Act 10:41. The malignant world thought they had seen enough of him, and cried, Away with him; crucify him; and so shall their doom be; they shall see him no more. Those only that see Christ with an eye of faith shall see him for ever. The world sees him no more till his second coming; but his disciples have communion with him in his absence. 1. You see me, and shall continue to see me, when the world sees me no more. They saw him with their bodily eyes after his resurrection, for he showed himself to them by many infallible proofs, Act 1:8. And then were the disciples glad when they saw the Lord. They saw him with an eye of faith after his ascension, sitting at God's right hand, as Lord of all; saw that in him which the world saw not. 2. Because I live, you shall live also. That which grieved them was, that their Master was dying, and they counted upon nothing else but to die with him. No, saith Christ, (1.) I live; this the great God glories in, I live, saith the Lord, and Christ saith the same; not only, I shall live, as he saith of them, but, I do live; for he has life in himself, and lives for evermore. We are not comfortless, while we know that our Redeemer lives. (2.) Therefore you shall live also. Note, The life of Christians is bound up in the life of Christ; as sure and as long as he lives, those that by faith are united to him shall live also; they shall live spiritually, a divine life in communion with God. This life is hid with Christ; if the head and root live, the members and branches live also. They shall live eternally; their bodies shall rise in the virtue of Christ's resurrection; it will be well with them in the world to come. It cannot but be well with all that are his, Isa 26:19. 3. You shall have the assurance of this (Joh 14:20): At that day, when I am glorified, when the Spirit is poured out, you shall know more clearly and certainly than you do now that I am in my Father, and you in me, and I in you. (1.) These glorious mysteries will be fully known in heaven; At that day, when I shall receive you to myself, you shall know perfectly that which now you see through a glass darkly. Now it appears not what we shall be, but then it will appear what we were. (2.) They were more fully known after the pouring out of the Spirit upon the apostles; at that day divine light should shine, and their eyes should see more clearly, their knowledge should greatly advance and increase then, would become more extensive and more distinct, and like the blind man's at the second touch of Christ's hand, who at first only saw men as trees walking. (3.) They are known by all that receive the Spirit of truth, to their abundant satisfaction, for in the knowledge of this is founded their fellowship with the Father and his Son Jesus Christ. They know, [1.] That Christ is in the Father, is one with the Father, by their experience of what he has wrought for them and in them; they find what an admirable consent and harmony there is between Christianity and natural religion, that that is grafted into this, and so they know that Christ is in the Father. [2.] That Christ is in them; experienced Christians know by the Spirit that Christ abides in them, Jo1 3:24. [3.] That they are in Christ, for the relation is mutual, and equally near on both sides, Christ in them and they in Christ, which speaks an intimate and inseparable union; in the virtue of which it is that because he lives they shall live also. Note, First, Union with Christ is the life of believers; and their relation to him, and to God through him, is their felicity. Secondly, The knowledge of this union is their unspeakable joy and satisfaction; they were now in Christ, and he in them, but he speaks of it as a further act of grace that they should know it, and have the comfort of it. An interest in Christ and the knowledge of it are sometimes separated. III. He promises that he would love them, and manifest himself to them, Joh 14:21-24. Here observe, 1. Who they are whom Christ will look upon, and accept, as lovers of him; those that have his commandments, and keep them. By this Christ shows that the kind things he here said to his disciples were intended not for those only that were now his followers, but for all that should believe in him through their word. Here is, (1.) The duty of those who claim the dignity of being disciples. Having Christ's commandments, we must keep them; as Christians in name and profession we have Christ's commandments, we have them sounding in our ears, written before our eyes, we have the knowledge of them; but this is not enough; would we approve ourselves Christians indeed, we must keep them. Having them in our heads, we must keep them in our hearts and lives. (2.) The dignity of those that do the duty of disciples. They are looked upon by Christ to be such as love him. Not those that have the greatest wit and know how to talk for him, but those that keep his commandments. Note, The surest evidence of our love to Christ is obedience to the laws of Christ. Such is the love of a subject to his sovereign, a dutiful, respectful, obediential love, a conformity to his will, and satisfaction in his wisdom. 2. What returns he will make to them for their love; rich returns; there is no love lost upon Christ. (1.) They shall have the Father's love: He that loveth me shall be loved of my Father. We could not love God if he did not first, out of his good-will to us, give us his grace to love him; but there is a love of complacency promised to those that do love God, Pro 8:17. He loves them, and lets them know that he loves them, smiles upon them, and embraces them. God so loves the Son as to love all those that love him. (2.) They shall have Christ's love: And I will love him, as God-man, as Mediator. God will love him as a Father, and I will love him as a brother, an elder brother. The Creator will love him, and be the felicity of his being; the Redeemer will love him, and be the protector of his well-being. In the nature of God, nothing shines more brightly than this, that God is love. And in the undertaking of Christ nothing appears more glorious than this, that he loved us. Now both these loves are the crown and comfort, the grace and glory, which shall be to all those that love the Lord Jesus Christ in sincerity. Christ was now leaving his disciples, but promises to continue his love to them; for he not only retains a kindness for believers, though absent, but is doing them kindness while absent, for he bears them on his heart, and ever lives interceding for them. (3.) They shall have the comfort of that love: I will manifest myself to him. Some understand it of Christ's showing himself alive to his disciples after his resurrection; but, being promised to all that love him and keep his commandments, it must be construed so as to extend to them. There is a spiritual manifestation of Christ and his love made to all believers. When he enlightens their minds to know his love, and the dimensions of it (Eph 3:18, Eph 3:19), enlivens their graces, and draws them into exercise, and thus enlarges their comforts in himself - when he clears up the evidences of their interest in him, and gives them tokens of his love, experience of his tenderness, and earnests of his kingdom and glory, - then he manifests himself to them; and Christ is manifested to none but those to whom he is pleased to manifest himself. 3. What occurred upon Christ's making this promise. (1.) One of the disciples expresses his wonder and surprise at it, Joh 14:22. Observe, [1.] Who it was that said this - Judas, not Iscariot. Judah, or Judas, was a famous name; the most famous tribe in Israel was that of Judah; two of Christ's disciples were of that name: one of them was the traitor, the other was the brother of James (Luk 6:16), one of those that were akin to Christ, Mat 13:55. He is called Lebbeus and Thaddeus, was the penman of the last of the epistles, which in our translation, for distinction's sake, we call the epistle of Jude. This was he that spoke here. Observe, First, There was a very good man, and a very bad man, called by the same name; for names commend us not to God, nor do they make men worse. Judas the apostle was never the worse, nor Judas the apostate ever the better, for being namesakes. But, Secondly, The evangelist carefully distinguishes between them; when he speaks of this pious Judas, he adds, not Iscariot. Take heed of mistaking; let us not confound the precious and the vile. [2.] What he said - Lord how is it? which intimates either, First, the weakness of his understanding. So some take it. He expected the temporal kingdom of the Messiah, that it should appear in external pomp and power, such as all the world would wonder after. "How, then," thinks he, "should it be confined to us only?" ti gegonen - "what is the matter now, that thou wilt not show thyself openly as is expected, that the Gentiles may come to thy light, and kings to the brightness of thy rising?" Note, We create difficulties to ourselves by mistaking the nature of Christ's kingdom, as if it were of this world. Or, Secondly, as expressing the strength of his affections, and the humble and thankful sense he had of Christ's distinguishing favours to them: Lord, how is it? He is amazed at the condescensions of divine grace, as David, Sa2 7:18. What is there in us to deserve so great a favour? Note, 1. Christ's manifesting himself to his disciples is done in a distinguishing way - to them, and not to the world that sits in darkness; to the base, and not to the mighty and noble; to babes, and not to the wise and prudent. Distinguishing favours are very obliging; considering who are passed by, and who are pitched upon. 2. It is justly marvellous in our eyes; for it is unaccountable, and must be resolved into free and sovereign grace. Even so, Father, because it seemed good unto thee. (2.) Christ, in answer hereto, explains and confirms what he had said, Joh 14:23, Joh 14:24. He overlooks what infirmity there was in what Judas spoke, and goes on with his comforts. [1.] He further explains the condition of the promise, which was loving him, and keeping his commandments. And, as to this, he shows what an inseparable connection there is between love and obedience; love is the root, obedience is the fruit. First, Where a sincere love to Christ is in the heart, there will be obedience: "If a man love me indeed, that love will be such a commanding constraining principle in him, that, no question, he will keep my words." Where there is true love to Christ there is a value for his favour, a veneration for his authority, and an entire surrender of the whole man to his direction and government. Where love is, duty follows of course, is easy and natural, and flows from a principle of gratitude. Secondly, On the other hand, where there is no true love to Christ there will be no care to obey him: He that loveth me not keepeth not my sayings, Joh 14:24. This comes in here as a discovery of those that do not love Christ; whatever they pretend, certainly those do not love him that believe not his truths, and obey not his laws, to whom Christ's sayings are but as idle tales, which he heeds not, or hard sayings, which he likes not. It is also a reason why Christ will not manifest himself to the world that doth not love him, because they put this affront upon him, not to keep his sayings; why should Christ be familiar with those that will be strange to him? [2.] He further explains the promise (Joh 14:23): If a man thus love me, I will manifest myself to him. First, My Father will love him; this he had said before (Joh 14:21), and here repeats it for the confirming of our faith; because it is hard to imagine that the great god should make those the objects of his love that had made themselves vessels of his wrath. Jude wondered that Christ should manifest himself to them; but this answers it, "If my Father love you, why should not I be free with you?" Secondly, We will come unto him, and make our abode with him. This explains the meaning of Christ's manifesting himself to him, and magnifies the favour. 1. Not only,I will, but, We will, I and the Father, who, in this, are one. See Joh 14:9. The light and love of God are communicated to man in the light and love of the Redeemer, so that wherever Christ is formed the image of God is stamped. 2. Not only, "I will show myself to him at a distance," but, "We will come to him, to be near him, to be with him," such are the powerful influences of divine graces and comforts upon the souls of those that love Christ in sincerity. 3. Not only, "I will give him a transient view of me, or make him a short and running visit," but, We will take up our abode with him which denotes complacency in him and constancy to him. God will not only love obedient believers, but he will take a pleasure in loving them, will rest in love to them, Zep 3:17. He will be with them as at his home. [3.] He gives a good reason both to bind us to observe the condition and encourage us to depend upon the promise. The word which you hear is not mine, but his that sent me, Joh 14:24. To this purport he had often spoken (Joh 7:16; Joh 8:28; Joh 12:44), and here it comes in very pertinently. First, the stress of duty is laid upon the precept of Christ as our rule, and justly, for that word of Christ which we are to keep is the Father's word, and his will the Father's will. Secondly, The stress of our comfort is laid upon the promise of Christ. But forasmuch as, in dependence upon that promise, we must deny ourselves, and take up our cross, and quit all, it concerns us to enquire whether the security be sufficient for us to venture our all upon; and this satisfies us that it is, that the promise is not Christ's bare word, but the Father's which sent him, which therefore we may rely upon.
Tyndale Open Study Notes
14:18 Jesus had already assured his followers that they would not be spiritual orphans and that he would return to them (14:1-4). While he is away, they will be filled with the Spirit, who will sustain them with his presence (14:12-17).
John 14:18
Jesus Promises the Holy Spirit
17the Spirit of truth. The world cannot receive Him, because it neither sees Him nor knows Him. But you do know Him, for He abides with you and will be in you.18I will not leave you as orphans; I will come to you.19In a little while the world will see Me no more, but you will see Me. Because I live, you also will live.
- Scripture
- Sermons
- Commentary
Practical Christian Living
By Francis Schaeffer3.0K57:43Practical ChristianityHAB 2:4MAT 6:33JHN 14:18ROM 1:16ROM 7:4REV 7:14In this sermon, the speaker emphasizes the importance of recognizing God as a judge. He contrasts the sweet and loving nature of a mother with the seriousness and impartiality of a judge. The speaker argues that without the concept of judgment, true morality becomes impossible and the universe becomes a relativistic social construct. He concludes by emphasizing the need for practical Christian living based on the understanding of who God is and our identity as image bearers of God.
Enter Into Rest
By Zac Poonen2.5K1:07:31RestPSA 51:6MAT 11:28JHN 14:18EPH 2:6HEB 3:1HEB 4:4HEB 4:9In this sermon, the speaker reflects on the Israelites' experience in the wilderness and how God provided for them with manna and water for 40 years. Despite witnessing miracles and receiving daily provisions, God was still angry with them. The speaker then shifts to the state of the church in the first century and the present day, highlighting the need for believers to come up higher and see things from God's standpoint. The sermon emphasizes the importance of faith and belief in receiving the promises of God, as demonstrated by the Israelites' failure to enter the Promised Land. The speaker also discusses the role of the peace of Christ as a referee in our hearts, indicating when we have done something wrong and need to repent.
Loneliness
By Robert Constable1.4K38:39LonelinessGod's PresenceDEU 31:6JDG 16:281KI 19:9PSA 22:1ISA 41:10ISA 43:1JHN 14:18JHN 14:26Robert Constable addresses the pervasive issue of loneliness, emphasizing that it is an emotional experience rather than a physical state. He explores various causes of loneliness, such as bereavement, environmental changes, and feelings of rejection, and highlights biblical figures like Elijah, Moses, Samson, and Paul who experienced loneliness. Constable reassures that despite feelings of isolation, God is always present and will never forsake us, as demonstrated through scripture. He encourages the congregation to seek God's presence and to remember that true relief from loneliness comes from a relationship with Him. The sermon concludes with a reminder of Jesus' promise to be with us, even in our loneliest moments.
Word Potraits: The Holy Spirit
By J. Glyn Owen1.3K56:31Holy SpiritJHN 3:5JHN 14:1JHN 14:18JHN 14:26JHN 16:13ROM 8:2In this sermon, the speaker begins by discussing how our initial introduction to someone can shape our perception of them. He then transitions to the topic of the Holy Spirit and emphasizes the importance of being filled with the Spirit. The speaker uses the analogy of irrigation to illustrate how the Spirit's influence can transform and bring life to barren areas. The sermon also touches on Jesus' announcement to his disciples about his impending crucifixion and the role of the Spirit in worship and personal transformation.
Knowing God as Our Father - Inwardly (Tamil)
By Zac Poonen1.3K59:50ISA 49:15DAN 4:34MAT 7:7LUK 11:13JHN 14:18ROM 8:15GAL 3:24
This sermon emphasizes the importance of knowing God as our Father and understanding His sovereignty. It highlights the significance of being filled with the Holy Spirit to truly experience God as our Father, leading to a secure and fearless life. The message challenges believers to seek God as their ultimate source for all needs and to recognize His authority over all circumstances.
Jesus Is the Light of the World - Part 4
By Joshua Daniel1.1K04:31PSA 23:4ISA 41:10MAT 28:20JHN 14:181PE 3:15
This sermon emphasizes the power of experiencing God's presence and guidance rather than relying solely on empty talk or discussions. It highlights the transformative impact of witnessing the reality of Jesus in action, leading individuals to turn to Him. The speaker encourages a deep trust in God's protection and care, urging listeners to live without fear or panic, knowing that they are loved and supported by their Heavenly Father. The prayer concludes with a plea for a clear testimony of Jesus as the Savior of the world in all aspects of life.
God Renews Us and We Enter His Rest
By Zac Poonen9591:20:23JER 29:11MAT 11:28JHN 14:18HEB 4:9HEB 4:111JN 2:61JN 4:17
This sermon emphasizes the importance of entering into God's rest, highlighting the need to diligently seek God, learn humility and gentleness from Jesus, and submit to the Holy Spirit daily. It stresses the significance of finding inner rest in Christ, walking in obedience, and experiencing victory over sin and anxiety by abiding in God's will. The message encourages believers to prioritize spiritual growth, seek God's presence, and enter into a life of rest and peace.
The Appearing of Resurrection and the Giving of Power
By Newman Sze8201:22:11MAT 28:1MAT 28:19MRK 16:15LUK 24:44JHN 20:19JHN 21:25In this sermon, the speaker emphasizes the importance of the 40 days that Jesus spent on earth after His resurrection. He explains that during this time, Jesus trained His disciples to shift their focus from external things to internal revelation, from the flesh to the Holy Spirit, and from the law to life. The speaker shares a personal anecdote about a turbulent airplane ride to illustrate the need for Christians to rise above fear and rely on the Holy Spirit. He concludes by urging the audience to prioritize their personal encounter with the Lord and the experience of being filled with the Holy Spirit.
Believe God's Word Is True
By R. Edward Miller70453:16Word Of GodEXO 17:5JHN 10:30JHN 14:3JHN 14:18JHN 14:21JHN 17:17EPH 1:13In this sermon, the preacher emphasizes the importance of believing in the word of God. He mentions the concept of the "four square," which represents the four corners of the church's foundation: salvation by faith, baptism of the Holy Spirit, healing in the atonement, and the second coming of Christ. The preacher then refers to the story of Moses in Exodus 17, where God instructs Moses to speak to a rock, but Moses strikes it instead. This disobedience is attributed to Moses' lack of belief in God's word. The sermon concludes with the message that true faith involves not only hearing God's word but also obeying it.
(Radical Jesus) 35 Radical Pursuit
By Glenn Meldrum52121:38RadicalPSA 19:1ISA 55:6JHN 14:18In this sermon, the speaker emphasizes that there is a divine work beyond our human perception. The psalmist's words in Psalms 121 are referenced to highlight that God is always watching over us. The speaker also discusses the sacrificial nature of Jesus and how His sacrifice allows us to be cleansed and adopted as children of God. The sermon emphasizes that even when we cannot see or feel God, He is actively working in our lives. The speaker also mentions that God's love for mankind is evident through the work of Calvary. The sermon concludes by highlighting the importance of not rejecting God's pursuit of us and the consequences that can result from such rejection. The sermon also mentions the concept of general revelation, which refers to the truths about God that are revealed through creation and available to all people. The speaker warns against believing in the lies of microevolution and encourages listeners to embrace God's general revelation.
The Living God
By Charles E. Cowman2PSA 46:1DAN 6:20MAT 28:20JHN 14:18HEB 13:8Charles E. Cowman preaches about the importance of remembering that God is the living God, unchanging in His power and love throughout all time. He emphasizes the need to confide in God, especially in our darkest moments, and to trust that He will never fail us if we walk with Him, look to Him, and expect help from Him. The sermon draws inspiration from the unwavering faith of George Mueller, the hope found in the eternal life of Jesus, and the continuous presence of Christ as shared by Dr. John Douglas Adam.
Reproduction Is the Fruit of Union
By G.W. North0Union with ChristSpiritual FruitfulnessJHN 14:18G.W. North emphasizes the profound union between Christ and His Bride, illustrating that through this relationship, believers are called to bear fruit for God. He reflects on the anticipation Jesus had for His followers to understand their unity with Him, which is symbolized by the new wine at Cana. North draws parallels between biblical figures like Rachel and the longing for spiritual offspring, highlighting that just as these women yearned for children, so too should the Church desire to produce fruit for the Kingdom. The sermon culminates in the understanding that the ultimate purpose of this union is to fulfill God's desire for children born of the Spirit. North's message is a call to action for believers to embrace their identity in Christ and actively participate in the mission of bringing others to faith.
The Hidings of God
By F.B. Meyer0God's HiddennessTrust in God's LovePSA 13:1PSA 139:7ISA 45:15JER 29:11MAT 11:28JHN 14:18ROM 8:282CO 5:7HEB 11:11PE 5:7F.B. Meyer explores the theme of God's hiddenness in his sermon 'The Hidings of God,' reflecting on Isaiah 45:15. He discusses how God's presence is often felt yet unseen in nature, the world, and our personal lives, leading to feelings of abandonment and confusion. Meyer emphasizes that God's concealment serves a purpose, teaching us to walk by faith and not by sight, and that His love underlies all His actions, even when they seem mysterious. He reassures that God's ultimate plan is rooted in love and salvation, encouraging believers to trust in His divine wisdom. The sermon concludes with the affirmation that God's hiddenness is part of His greater redemptive purpose.
And He That Sent Me Is With Me: The Father Has Not Left Me Alone
By Octavius Winslow0Presence of GodSolitudePSA 34:18PSA 102:7ISA 41:10MAT 28:20JHN 8:29JHN 14:18ROM 8:382CO 1:3HEB 13:51PE 5:7Octavius Winslow emphasizes the profound solitude experienced by Jesus during His earthly ministry, yet highlights that He was never truly alone because the Father was always with Him. This theme resonates with believers who often feel isolated during trials, sickness, or loss, reminding them that their journey, though lonely, is guided by God's love and purpose. Winslow encourages Christians to embrace their solitude as a means to deepen their relationship with Christ, who is always present to provide comfort and companionship. He reassures that even in loneliness, believers are never friendless or unprotected, as Christ shares in their experiences and offers His unwavering support.
Have You Seen the One My Heart Loves?
By Thomas Brooks0The Presence of GodLonging for GodPSA 30:5PSA 42:1PSA 51:11SNG 3:1ISA 59:2MAT 5:6JHN 14:18JAS 4:8Thomas Brooks emphasizes the profound sorrow that accompanies the loss of God's gracious presence, illustrating that this loss is the most significant and embittering of all. He reflects on the deep longing for God, as expressed in the Song of Solomon, and how the absence of divine companionship can overshadow all other worldly losses. Brooks urges believers to remain humble and recognize that no earthly comfort can replace the joy of God's presence, which is essential for the soul. He warns that recovering this divine presence requires earnest effort, including heartfelt prayers and tears.
I Will Never Leave Thee
By C.H. Spurgeon0Assurance of His PresenceGod's PromisesDEU 31:6PSA 23:1PSA 37:25ISA 41:10MAT 28:20JHN 14:18ROM 8:322CO 1:20PHP 4:19HEB 13:5C.H. Spurgeon emphasizes the universality of God's promises, asserting that what He has promised to one believer, He has promised to all. He encourages believers to recognize that they are heirs to God's abundant blessings and provisions, as the promises extend to every aspect of life. Spurgeon highlights the assurance found in the promise 'I will never leave thee, nor forsake thee,' which guarantees that God's attributes will always be at work for the believer's benefit. He urges believers to boldly claim their inheritance and trust in God's unwavering presence and support. Ultimately, Spurgeon reassures that there is nothing needed in life or eternity that is not encompassed in God's promise.
The Lonely Human
By A.W. Tozer0LonelinessDivine ConnectionPSA 25:16PSA 68:6PSA 139:7ISA 41:10MAT 28:20JHN 10:14JHN 14:18ROM 8:15HEB 13:51PE 5:7A.W. Tozer explores the paradox of human nature, where individuals may exhibit pride and arrogance while simultaneously experiencing profound loneliness and despair. He emphasizes that many people mask their inner turmoil with a facade, feeling like orphans in a world that seems indifferent to their existence. This deep-seated loneliness stems from a belief that God is disconnected from their lives, echoing Eve's deception in the garden. Tozer argues that sin and defeat contribute to this sense of alienation, leaving individuals questioning their worth and the purpose of their humanity.
Lo, I Am With You Always
By A.B. Simpson0Assurance in TrialsChrist's PresencePSA 23:4ISA 41:10MAT 28:20JHN 14:18JHN 16:33ROM 8:311CO 15:57PHP 4:13HEB 13:5REV 21:4A.B. Simpson emphasizes the continuous presence of Christ in our lives, reminding us that Jesus is not a figure of the past but our living Lord who watches over us. He illustrates this with a story of a chieftain who, despite being wounded, encourages his men to continue fighting, paralleling Christ's assurance that He is with us always. Simpson highlights the importance of recognizing this unbroken presence, which empowers us to face our battles with confidence. He reassures us that the struggles we face are temporary and that victory is assured through Christ. Ultimately, our song will be one of triumph, celebrating the victory we have through Him.
The Supreme Importance of the Incorruptible
By T. Austin-Sparks0Fellowship With GodIncorruptibilityMAT 18:20JHN 5:18JHN 14:18JHN 14:23ACT 13:372TI 1:8HEB 2:5T. Austin-Sparks emphasizes the supreme importance of the incorruptible life embodied in Jesus Christ, who represents the true purpose of humanity as intended by God. He explains that through Christ's union with the Father, established by the Holy Spirit, we see the essence of incorruptibility and the restoration of man's purpose, which was lost due to sin. The sermon highlights that Christ's life and death exemplified incorruption, providing a model for believers to seek a relationship with God that transcends mere sovereignty to one of fellowship. Sparks challenges listeners to evaluate how much of God is reflected in their lives and interactions, urging them to ensure that their existence leads others to a deeper knowledge of God. Ultimately, the message calls for a life that embodies the incorruptible characteristics of Christ, fostering a genuine connection with God.
Guardian of the Fatherless
By C.H. Spurgeon0Trust in God's ProvisionGod's Care for the FatherlessPSA 27:10PSA 68:5PSA 146:9ISA 1:17HOS 14:3MAT 11:28JHN 14:18ROM 8:152CO 1:3JAS 1:27C.H. Spurgeon emphasizes that God serves as the guardian for the fatherless, providing mercy and support when earthly protectors are absent. He encourages believers to cast away all other confidences and rely solely on the Lord, who fulfills every need. Spurgeon reflects on his own experiences of depending on God, affirming that true richness comes from having God as a father rather than relying on human patrons. He reassures the fatherless that they are not truly orphaned as long as they have the Lord, who is a fountain of mercy. The sermon calls on those in need to confidently appeal to God's loving heart for help.
He Will Return
By C.H. Spurgeon0Hope in Christ's ReturnComfort in AbsencePSA 30:5ISA 54:7MAT 28:20JHN 14:18ROM 8:181TH 4:16HEB 10:37JAS 5:72PE 3:9REV 22:12C.H. Spurgeon emphasizes the promise of Jesus' return, reassuring believers that although He has left, they are not orphans and are comforted by His presence through the Holy Spirit. He highlights that Jesus is on His way back, and His coming is certain and imminent, providing hope during times of spiritual longing. Spurgeon encourages the faithful to hold onto the assurance that Jesus will return to them, bringing joy and restoration after a period of absence. The sermon reflects on the deep desire for Christ's presence and the comfort found in His promise to return, urging believers to remain hopeful and expectant.
The Absent Present Christ
By Alexander Maclaren0Presence of ChristComfort in AbsenceMAT 28:20JHN 10:10JHN 14:18JHN 15:5ROM 8:91CO 6:192CO 5:17GAL 2:20EPH 3:17COL 1:27Alexander Maclaren emphasizes the profound truth that even in Christ's physical absence, He remains present with His followers, offering comfort and assurance. He explains that Christ's departure is not a separation but a transformation, allowing for a deeper communion through the Holy Spirit. Maclaren highlights the importance of recognizing Christ's continual presence in our lives, which provides strength, peace, and life. He urges believers to embrace this reality, as it transforms their experience of burdens and sorrows into joy and hope. Ultimately, Maclaren reassures that Christ is the remedy for our orphanhood, providing us with a relationship with the Father and the fullness of life.
Letters: Mrs. Milne on the Death of Her Father (1)
By Andrew Bonar0Hope in ChristComfort in GriefPSA 30:5MAT 5:4JHN 14:18ROM 8:152CO 1:3EPH 2:71TH 4:13HEB 4:161PE 5:10REV 21:4Andrew Bonar writes to Mrs. Milne, offering comfort in her time of grief over her father's death. He emphasizes the unique bond between a father and child, encouraging her to draw closer to God, whom she can call 'Abba, Father.' Bonar reassures her that Jesus, her Elder Brother, and the Holy Spirit are with her, providing comfort and hope. He reflects on the idea that earthly joys are just a foretaste of the eternal joys to come, and that sorrows will soon end as they are replaced by the glory of God. Bonar concludes with a heartfelt request for prayer, reinforcing the connection of faith and community in times of loss.
Seventh Day: "I Shall Not want."
By J. Wilbur Chapman0PSA 23:1MAT 6:33MAT 7:11MAT 11:28JHN 4:14JHN 6:35JHN 14:2JHN 14:18JHN 14:27JHN 15:11JHN 16:13J. Wilbur Chapman preaches on the profound message of Psalm 23, emphasizing that as we understand the Lord as our Shepherd, our wants and needs align, allowing us to confidently declare 'I shall not want.' Each verse of the psalm is beautifully unpacked to reveal the abundance and sufficiency found in God's provision, guidance, forgiveness, companionship, comfort, joy, and more, both in this life and for eternity. The sermon culminates in the realization that Jesus perfectly fulfills the role of the good Shepherd, meeting every need and want we could ever have.
The Children of God
By James Smith0JHN 8:44JHN 14:18ROM 8:14ROM 8:17GAL 4:61PE 1:231JN 3:11JN 3:10REV 20:15James Smith preaches about the distinction between the children of God and the children of the devil. The children of God are born again of incorruptible seed, led by the Holy Spirit to confess sin, cry for mercy, and surrender themselves entirely to God. They live by faith, love holiness, and seek to be near the Lord always. In contrast, the children of the devil possess his spirit, imitate his conduct, and are eternally tormented by him.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
I will not leave you comfortless - Literally, orphans. The original word ορφανος, is by some derived from ορφνος, obscure, dark, because, says Mintert, an orphan (one deprived of father and mother) is little esteemed, neglected, and is obliged to wander about in obscurity and darkness. Others derive it from the Hebrew חרף charaph, to strip or make bare, despoil, because such a child is destitute of comfort, direction, and support, and is a prey to misery and disease, to sin and to death. The disciples of a particular teacher among the Hebrews called him father; his scholars were called his children, and, on his death, were considered as orphans. Christ calls his disciples children, beloved children, Joh 13:33; and, now that he is about to be removed from them by death, he assures them that they shall not be left fatherless, or without a teacher; for in a little time he should come again, (rise from the dead), and, after his ascension, they should be made partakers of that Spirit which would be their comforter, advocate, teacher, and guide for ever.
Jamieson-Fausset-Brown Bible Commentary
I will not leave you comfortless--in a bereaved and desolate condition; or (as in Margin) "orphans." I will come to you--"I come" or "am coming" to you; that is, plainly by the Spirit, since it was to make His departure to be no bereavement.
John Gill Bible Commentary
I will not leave you comfortless,.... Gr. "orphans", or "fatherless". Christ stands in the relation of a Father to his people, and they are his children, his spiritual seed and offspring; and so the disciples might fear, that as Christ was going from them, they should be left as children without a father, in a very desolate and comfortless, condition: to support them against these fears, Christ promises that he would not leave them thus, at least not long: I will come to you; in a very short time, as he did; for on the third day he rose again from the dead, and appeared to them, which filled them with great joy. So among the Jews, disciples, and the world too, are represented as fatherless, when their doctors and wise men are removed by death. Says R. Aba, (x) and so sometimes others, concerning R. Simeon ben Jochai, "woe to the world when thou shall go out of it, woe to the generation that shall be in the world when thou shall remove from them, , "and they shall be left fatherless by thee".'' And in another place (y); "afterwards R. Akiba went out and cried, and his eyes flowed with water, and he said, woe Rabbi, woe Rabbi, for the world is left, "fatherless by thee".'' (x) Zohar in Num fol. 96. 3. & in Lev. fol. 42. 3. & in Exod. fol. 10. 3. & 28. 3. (y) Midrash Hannealam in Zohar in Gen. fol. 65. 4.
Matthew Henry Bible Commentary
When friends are parting, it is a common request they make to each other, "Pray let us hear from you as often as you can:" this Christ engaged to his disciples, that out of sight they should not be out of mind. I. He promises that he would continue his care of them (Joh 14:18): "I will not leave you orphans, or fatherless; for, though I leave you, yet I leave you this comfort, I will come to you." His departure from them was that which grieved them; but it was not so bad as they apprehended, for it was neither total nor final. 1. Not total. "Though I leave you without my bodily presence, yet I do not leave you without comfort." Though children, and left little, yet they had received the adoption of sons, and his Father would be their Father, with whom those who otherwise would be fatherless find mercy. Note, The case of true believers, though sometimes it may be sorrowful, is never comfortless, because they are never orphans: for God is their Father, who is an everlasting Father. 2. Not final: I will come to you, erchomai - I do come; that is, (1.) "I will come speedily to you at my resurrection, I will not be long away, but will be with you again in a little time." He had often said, The third day I will rise again. (2.) "I will be coming daily to you in my Spirit;" in the tokens of his love, and visits of his grace, he is still coming. (3.) "I will come certainly at the end of time; surely I will come quickly to introduce you into the joy of your Lord." Note, The consideration of Christ's coming to us saves us from being comfortless in his removals from us; for, if he depart for a season, it is that we may receive him for ever. Let this moderate our grief, The Lord is at hand. II. He promises that they should continue their acquaintance with him and interest in him (Joh 14:19, Joh 14:20): Yet a little while, and the world sees me no more, that is, Now I am no more in the world. After his death, the world saw him no more, for, though he rose to life, he never showed himself to all the people, Act 10:41. The malignant world thought they had seen enough of him, and cried, Away with him; crucify him; and so shall their doom be; they shall see him no more. Those only that see Christ with an eye of faith shall see him for ever. The world sees him no more till his second coming; but his disciples have communion with him in his absence. 1. You see me, and shall continue to see me, when the world sees me no more. They saw him with their bodily eyes after his resurrection, for he showed himself to them by many infallible proofs, Act 1:8. And then were the disciples glad when they saw the Lord. They saw him with an eye of faith after his ascension, sitting at God's right hand, as Lord of all; saw that in him which the world saw not. 2. Because I live, you shall live also. That which grieved them was, that their Master was dying, and they counted upon nothing else but to die with him. No, saith Christ, (1.) I live; this the great God glories in, I live, saith the Lord, and Christ saith the same; not only, I shall live, as he saith of them, but, I do live; for he has life in himself, and lives for evermore. We are not comfortless, while we know that our Redeemer lives. (2.) Therefore you shall live also. Note, The life of Christians is bound up in the life of Christ; as sure and as long as he lives, those that by faith are united to him shall live also; they shall live spiritually, a divine life in communion with God. This life is hid with Christ; if the head and root live, the members and branches live also. They shall live eternally; their bodies shall rise in the virtue of Christ's resurrection; it will be well with them in the world to come. It cannot but be well with all that are his, Isa 26:19. 3. You shall have the assurance of this (Joh 14:20): At that day, when I am glorified, when the Spirit is poured out, you shall know more clearly and certainly than you do now that I am in my Father, and you in me, and I in you. (1.) These glorious mysteries will be fully known in heaven; At that day, when I shall receive you to myself, you shall know perfectly that which now you see through a glass darkly. Now it appears not what we shall be, but then it will appear what we were. (2.) They were more fully known after the pouring out of the Spirit upon the apostles; at that day divine light should shine, and their eyes should see more clearly, their knowledge should greatly advance and increase then, would become more extensive and more distinct, and like the blind man's at the second touch of Christ's hand, who at first only saw men as trees walking. (3.) They are known by all that receive the Spirit of truth, to their abundant satisfaction, for in the knowledge of this is founded their fellowship with the Father and his Son Jesus Christ. They know, [1.] That Christ is in the Father, is one with the Father, by their experience of what he has wrought for them and in them; they find what an admirable consent and harmony there is between Christianity and natural religion, that that is grafted into this, and so they know that Christ is in the Father. [2.] That Christ is in them; experienced Christians know by the Spirit that Christ abides in them, Jo1 3:24. [3.] That they are in Christ, for the relation is mutual, and equally near on both sides, Christ in them and they in Christ, which speaks an intimate and inseparable union; in the virtue of which it is that because he lives they shall live also. Note, First, Union with Christ is the life of believers; and their relation to him, and to God through him, is their felicity. Secondly, The knowledge of this union is their unspeakable joy and satisfaction; they were now in Christ, and he in them, but he speaks of it as a further act of grace that they should know it, and have the comfort of it. An interest in Christ and the knowledge of it are sometimes separated. III. He promises that he would love them, and manifest himself to them, Joh 14:21-24. Here observe, 1. Who they are whom Christ will look upon, and accept, as lovers of him; those that have his commandments, and keep them. By this Christ shows that the kind things he here said to his disciples were intended not for those only that were now his followers, but for all that should believe in him through their word. Here is, (1.) The duty of those who claim the dignity of being disciples. Having Christ's commandments, we must keep them; as Christians in name and profession we have Christ's commandments, we have them sounding in our ears, written before our eyes, we have the knowledge of them; but this is not enough; would we approve ourselves Christians indeed, we must keep them. Having them in our heads, we must keep them in our hearts and lives. (2.) The dignity of those that do the duty of disciples. They are looked upon by Christ to be such as love him. Not those that have the greatest wit and know how to talk for him, but those that keep his commandments. Note, The surest evidence of our love to Christ is obedience to the laws of Christ. Such is the love of a subject to his sovereign, a dutiful, respectful, obediential love, a conformity to his will, and satisfaction in his wisdom. 2. What returns he will make to them for their love; rich returns; there is no love lost upon Christ. (1.) They shall have the Father's love: He that loveth me shall be loved of my Father. We could not love God if he did not first, out of his good-will to us, give us his grace to love him; but there is a love of complacency promised to those that do love God, Pro 8:17. He loves them, and lets them know that he loves them, smiles upon them, and embraces them. God so loves the Son as to love all those that love him. (2.) They shall have Christ's love: And I will love him, as God-man, as Mediator. God will love him as a Father, and I will love him as a brother, an elder brother. The Creator will love him, and be the felicity of his being; the Redeemer will love him, and be the protector of his well-being. In the nature of God, nothing shines more brightly than this, that God is love. And in the undertaking of Christ nothing appears more glorious than this, that he loved us. Now both these loves are the crown and comfort, the grace and glory, which shall be to all those that love the Lord Jesus Christ in sincerity. Christ was now leaving his disciples, but promises to continue his love to them; for he not only retains a kindness for believers, though absent, but is doing them kindness while absent, for he bears them on his heart, and ever lives interceding for them. (3.) They shall have the comfort of that love: I will manifest myself to him. Some understand it of Christ's showing himself alive to his disciples after his resurrection; but, being promised to all that love him and keep his commandments, it must be construed so as to extend to them. There is a spiritual manifestation of Christ and his love made to all believers. When he enlightens their minds to know his love, and the dimensions of it (Eph 3:18, Eph 3:19), enlivens their graces, and draws them into exercise, and thus enlarges their comforts in himself - when he clears up the evidences of their interest in him, and gives them tokens of his love, experience of his tenderness, and earnests of his kingdom and glory, - then he manifests himself to them; and Christ is manifested to none but those to whom he is pleased to manifest himself. 3. What occurred upon Christ's making this promise. (1.) One of the disciples expresses his wonder and surprise at it, Joh 14:22. Observe, [1.] Who it was that said this - Judas, not Iscariot. Judah, or Judas, was a famous name; the most famous tribe in Israel was that of Judah; two of Christ's disciples were of that name: one of them was the traitor, the other was the brother of James (Luk 6:16), one of those that were akin to Christ, Mat 13:55. He is called Lebbeus and Thaddeus, was the penman of the last of the epistles, which in our translation, for distinction's sake, we call the epistle of Jude. This was he that spoke here. Observe, First, There was a very good man, and a very bad man, called by the same name; for names commend us not to God, nor do they make men worse. Judas the apostle was never the worse, nor Judas the apostate ever the better, for being namesakes. But, Secondly, The evangelist carefully distinguishes between them; when he speaks of this pious Judas, he adds, not Iscariot. Take heed of mistaking; let us not confound the precious and the vile. [2.] What he said - Lord how is it? which intimates either, First, the weakness of his understanding. So some take it. He expected the temporal kingdom of the Messiah, that it should appear in external pomp and power, such as all the world would wonder after. "How, then," thinks he, "should it be confined to us only?" ti gegonen - "what is the matter now, that thou wilt not show thyself openly as is expected, that the Gentiles may come to thy light, and kings to the brightness of thy rising?" Note, We create difficulties to ourselves by mistaking the nature of Christ's kingdom, as if it were of this world. Or, Secondly, as expressing the strength of his affections, and the humble and thankful sense he had of Christ's distinguishing favours to them: Lord, how is it? He is amazed at the condescensions of divine grace, as David, Sa2 7:18. What is there in us to deserve so great a favour? Note, 1. Christ's manifesting himself to his disciples is done in a distinguishing way - to them, and not to the world that sits in darkness; to the base, and not to the mighty and noble; to babes, and not to the wise and prudent. Distinguishing favours are very obliging; considering who are passed by, and who are pitched upon. 2. It is justly marvellous in our eyes; for it is unaccountable, and must be resolved into free and sovereign grace. Even so, Father, because it seemed good unto thee. (2.) Christ, in answer hereto, explains and confirms what he had said, Joh 14:23, Joh 14:24. He overlooks what infirmity there was in what Judas spoke, and goes on with his comforts. [1.] He further explains the condition of the promise, which was loving him, and keeping his commandments. And, as to this, he shows what an inseparable connection there is between love and obedience; love is the root, obedience is the fruit. First, Where a sincere love to Christ is in the heart, there will be obedience: "If a man love me indeed, that love will be such a commanding constraining principle in him, that, no question, he will keep my words." Where there is true love to Christ there is a value for his favour, a veneration for his authority, and an entire surrender of the whole man to his direction and government. Where love is, duty follows of course, is easy and natural, and flows from a principle of gratitude. Secondly, On the other hand, where there is no true love to Christ there will be no care to obey him: He that loveth me not keepeth not my sayings, Joh 14:24. This comes in here as a discovery of those that do not love Christ; whatever they pretend, certainly those do not love him that believe not his truths, and obey not his laws, to whom Christ's sayings are but as idle tales, which he heeds not, or hard sayings, which he likes not. It is also a reason why Christ will not manifest himself to the world that doth not love him, because they put this affront upon him, not to keep his sayings; why should Christ be familiar with those that will be strange to him? [2.] He further explains the promise (Joh 14:23): If a man thus love me, I will manifest myself to him. First, My Father will love him; this he had said before (Joh 14:21), and here repeats it for the confirming of our faith; because it is hard to imagine that the great god should make those the objects of his love that had made themselves vessels of his wrath. Jude wondered that Christ should manifest himself to them; but this answers it, "If my Father love you, why should not I be free with you?" Secondly, We will come unto him, and make our abode with him. This explains the meaning of Christ's manifesting himself to him, and magnifies the favour. 1. Not only,I will, but, We will, I and the Father, who, in this, are one. See Joh 14:9. The light and love of God are communicated to man in the light and love of the Redeemer, so that wherever Christ is formed the image of God is stamped. 2. Not only, "I will show myself to him at a distance," but, "We will come to him, to be near him, to be with him," such are the powerful influences of divine graces and comforts upon the souls of those that love Christ in sincerity. 3. Not only, "I will give him a transient view of me, or make him a short and running visit," but, We will take up our abode with him which denotes complacency in him and constancy to him. God will not only love obedient believers, but he will take a pleasure in loving them, will rest in love to them, Zep 3:17. He will be with them as at his home. [3.] He gives a good reason both to bind us to observe the condition and encourage us to depend upon the promise. The word which you hear is not mine, but his that sent me, Joh 14:24. To this purport he had often spoken (Joh 7:16; Joh 8:28; Joh 12:44), and here it comes in very pertinently. First, the stress of duty is laid upon the precept of Christ as our rule, and justly, for that word of Christ which we are to keep is the Father's word, and his will the Father's will. Secondly, The stress of our comfort is laid upon the promise of Christ. But forasmuch as, in dependence upon that promise, we must deny ourselves, and take up our cross, and quit all, it concerns us to enquire whether the security be sufficient for us to venture our all upon; and this satisfies us that it is, that the promise is not Christ's bare word, but the Father's which sent him, which therefore we may rely upon.
Tyndale Open Study Notes
14:18 Jesus had already assured his followers that they would not be spiritual orphans and that he would return to them (14:1-4). While he is away, they will be filled with the Spirit, who will sustain them with his presence (14:12-17).