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This chapter is a continuation of Christ's discourse with his disciples after supper. When he had convicted and discarded Judas, he set himself to comfort the rest, who were full of sorrow upon what he had said of leaving them, and a great many good words and comfortable words he here speaks to them. The discourse in interlocutory; as Peter in the foregoing chapter, so Thomas, and Philip, and Jude, in this interposed their thoughts upon what he said, according to the liberty he was pleased to allow them. Free conferences are as instructive as solemn speeches, and more so. The general scope of this chapter is in the first verse; it is designed to keep trouble from their hearts; now in order to this they must believe: and let them consider, I. Heaven as their everlasting rest (Joh 14:2, Joh 14:3). II. Christ himself as their way (Joh 14:4-11). III. The great power they shall be clothed with by the prevalency of their prayers (Joh 14:12-14). IV. The coming of another comforter (Joh 14:15-17). V. The fellowship and communion that should be between him and them after his departure (Joh 14:18-24). VI. The instructions which the Holy Ghost should give them (Joh 14:25, Joh 14:26). VII. The peace Christ bequeathed to them (Joh 14:27). VII. Christ's own cheerfulness in his departure (Joh 14:28-31). And this which he said to them is designed for the comfort of all his faithful followers.

In these verses we have, I. A general caution which Christ gives to his disciples against trouble of heart (Joh 14:1): Let not your heart be troubled. They now began to be troubled, were entering into this temptation. Now here see, 1. How Christ took notice of it. Perhaps it was apparent in their looks; it was said (Joh 13:22), They looked one upon another with anxiety and concern, and Christ looked upon them all, and observed it; at least, it was intelligible to the Lord Jesus, who is acquainted with all our secret undiscovered sorrows, with the wound that bleeds inwardly; he knows not only how we are afflicted, but how we stand affected under our afflictions, and how near they lie to our hearts; he takes cognizance of all the trouble which his people are at any time in danger of being overwhelmed with; he knows our souls in adversity. Many things concurred to trouble the disciples now. (1.) Christ had just told them of the unkindness he should receive from some of them, and this troubled them all. Peter, no doubt, looked very sorrowful upon what Christ said to him, and all the rest were sorry for him and for themselves too, not knowing whose turn it should be to be told next of some ill thing or other they should do. As to this, Christ comforts them; though a godly jealousy over ourselves is of great use to keep us humble and watchful, yet it must not prevail to the disquieting of our spirits and the damping of our holy joy. (2.) He had just told them of his own departure from them, that he should not only go away, but go away in a cloud of sufferings. They must shortly hear him loaded with reproaches, and these will be as a sword in their bones; they must see him barbarously abused and put to death, and this also will be a sword piercing through their own souls, for they had loved him, and chosen him, and left all to follow him. When we now look upon Christ pierced, we cannot but mourn and be in bitterness, though we see the glorious issue and fruit of it; much more grievous must the sight be to them, who could then look no further. If Christ depart from them [1.] They will think themselves shamefully disappointed; for they looked that this had been he that should have delivered Israel, and should have set upon his kingdom in secular power and glory, and, in expectation of this, had lost all to follow him. Now, if he leave the world in the same circumstances of meanness and poverty in which he had lived, and worse, they are quite defeated. [2.] They will think themselves sadly deserted and exposed. They knew by experience what little presence of mind they had in difficult emergencies, that they could count upon nothing but being ruined and run down if they part with their Master. Now, in reference to all these, Let not your heart be troubled. Here are three words, upon any of which the emphasis may significantly be laid. First, Upon the word troubled, mē tarassesthō. Be not so troubled as to be put into a hurry and confusion, like the troubled sea when it cannot rest. He does not say, "Let not your hearts be sensible of the griefs, or sad because of them" but, "Be not ruffled and discomposed, be not cast down and disquieted," Psa 42:5. Secondly, Upon the word heart: "Though the nation and city be troubled, though your little family and flock be troubled, yet let not your heart be troubled. Keep possession of your own souls when you can keep possession of nothing else." The heart is the main fort; whatever you do, keep trouble from this, keep this with all diligence. The spirit must sustain the infirmity, therefore, see that this be not wounded. Thirdly, Upon the word your: "You that are my disciples and followers, my redeemed, chosen, sanctified ones, however others are overwhelmed with the sorrows of this present time, be not you so, for you know better; let the sinners in Zion tremble, but let the sons of Zion be joyful in their king." Herein Christ's disciples should do more than others, should keep their minds quiet, when every thing else is unquiet. 2. The remedy he prescribes against this trouble of mind, which he saw ready to prevail over them; in general, believe - pisteuete. (1.) Some read it in both parts imperatively, "Believe in God, and his perfections and providence, believe also in me, and my mediation. Build with confidence upon the great acknowledged principles of natural religion: that there is a God, that he is most holy, wise, powerful, and good; that he is the governor of the world, and has the sovereign disposal of all events; and comfort yourselves likewise with the peculiar doctrines of that holy religion which I have taught you." But, (2.) We read the former as an acknowledgment that they did believe in God, for which he commends them: "But, if you would effectually provide against a stormy day, believe also in me." Through Christ we are brought into covenant with God, and become interested in his favour and promise, which otherwise as sinners we must despair of, and the remembrance of God would have been our trouble; but, by believing in Christ as the Mediator between God and man, our belief in God becomes comfortable; and this is the will of God, that all men should honour the Son as they honour the Father, by believing in the Son as they believe in the Father. Those that rightly believe in God will believe in Jesus Christ, whom he has made known to them; and believing in God through Jesus Christ is an excellent means of keeping trouble from the heart. The joy of faith is the best remedy against the griefs of sense; it is a remedy with a promise annexed to it; the just shall live by faith; a remedy with a probatum est annexed to it. I had fainted unless I had believed. II. Here is a particular direction to act faith upon the promise of eternal life, Joh 14:2, Joh 14:3. He had directed them to trust to God, and to trust in him; but what must they trust God and Christ for? Trust them for a happiness to come when this body and this world shall be no more, and for a happiness to last as long as the immortal soul and the eternal world shall last. Now this is proposed as a sovereign cordial under all the troubles of this present time, to which there is that in the happiness of heaven which is admirably adapted and accommodated. The saints have encouraged themselves with this in their greatest extremities, That heaven would make amends for all. Let us see how this is suggested here. 1. Believe and consider that really there is such a happiness: In my Father's house there are many mansions; if it were not so, I would have told you, Joh 14:2. (1.) See under what notion the happiness of heaven is here represented: as mansions, many mansions in Christ's Father's house. [1.] Heaven is a house, not a tent or tabernacle; it is a house not made with hands, eternal in the heavens. [2.] It is a Father's house: my Father's house; and his Father is our Father, to whom he was now ascending; so that in right of their elder brother all true believers shall be welcome to that happiness as to their home. It is his house who is King of kings and Lord of lords, dwells in light, and inhabits eternity. [3.] There are mansions there; that is, First, Distinct dwellings, an apartment for each. Perhaps there is an allusion to the priests' chambers that were about the temple. In heaven there are accommodations for particular saints; though all shall be swallowed up in God, yet our individuality shall not be lost there; every Israelite had his lot in Canaan, and every elder a seat, Rev 4:4. Secondly, Durable dwellings. Monai, from mneiō, maneo, abiding places. The house itself is lasting; our estate in it is not for a term of years, but a perpetuity. Here we are as in an inn; in heaven we shall gain a settlement. The disciples had quitted their houses to attend Christ, who had not where to lay his head, but the mansions in heaven will make them amends. [4.] There are many mansions, for there are many sons to be brought to glory, and Christ exactly knows their number, nor will be straitened for room by the coming of more company than he expects. He had told Peter that he should follow him (Joh 13:36), but let not the rest be discouraged, in heaven there are mansions for them all. Rehoboth, Gen 26:22. (2.) See what assurance we have of the reality of the happiness itself, and the sincerity of the proposal of it to us: "If it were not so, I would have told you. If you had deceived yourselves, when you quitted your livelihoods, and ventured your lives for me, in prospect of a happiness future and unseen, I would soon have undeceived you." The assurance is built, [1.] Upon the veracity of his word. It is implied, "If there were not such a happiness, valuable and attainable, I would not have told you that there was." [2.] Upon the sincerity of his affection to them. As he is true, and would not impose upon them himself, so he is kind, and would not suffer them to be imposed upon. If either there were no such mansions, or none designed for them, who had left all to follow him, he would have given them timely notice of the mistake, that they might have made an honourable retreat to the world again, and have made the best they could of it. Note, Christ's good-will to us is a great encouragement to our hope in him. He loves us too well, and means us too well, to disappoint the expectations of his own raising, or to leave those to be of all men most miserable who have been of him most observant. 2. Believe and consider that the design of Christ's going away was to prepare a place in heaven for his disciples. "You are grieved to think of my going away, whereas I go on your errand, as the forerunner; I am to enter for you." He went to prepare a place for us; that is, (1.) To take possession for us, as our advocate or attorney, and so to secure our title as indefeasible. Livery of seisin was given to Christ, for the use and behoof of all that should believe on him. (2.) To make provision for us as our friend and father. The happiness of heaven, though prepared before the foundation of the world, yet must be further fitted up for man in his fallen state. It consisting much in the presence of Christ there, it was therefore necessary that he should go before, to enter into that glory which his disciples were to share in. Heaven would be an unready place for a Christian if Christ were not there. He went to prepare a table for them, to prepare thrones for them, Luk 22:30. Thus Christ declares the fitness of heaven's happiness for the saints, for whom it is prepared. 3. Believe and consider that therefore he would certainly come again in due time, to fetch them to that blessed place which he was now going to possess for himself and prepare for them (Joh 14:3): "If I go and prepare a place for you, if this be the errand of my journey, you may be sure, when every thing is ready, I will come again, and receive you to myself, so that you shall follow me hereafter, that where I am there you may be also." Now these are comfortable words indeed. (1.) That Jesus Christ will come again; erchomai - I do come, intimating the certainty of it, that he will come and that he is daily coming. We say, We are coming, when we are busy in preparing for our coming, and so he is; all he does has a reference and tendency to his second coming. Note, The belief of Christ's second coming, of which he has given us the assurance, is an excellent preservative against trouble of heart, Phi 4:5; Jam 5:8. (2.) That he will come again to receive all his faithful followers to himself. He sends for them privately at death, and gathers them one by one; but they are to make their public entry in solemn state all together at the last day, and then Christ himself will come to receive them, to conduct them in the abundance of his grace, and to welcome them in the abundance of his love. He will hereby testify the utmost respect and endearment imaginable. The coming of Christ is in order to our gathering together unto him, Th2 2:1. (3.) That where he is there they shall be also. This intimates, what many other scriptures declare, that the quintessence of heaven's happiness is being with Christ there, Joh 17:24; Phi 1:23; Th1 4:17. Christ speaks of his being there as now present, that where I am; where I am to be shortly, where I am to be eternally; there you shall be shortly, there you shall be eternally: not only there, in the same place; but here, in the same state: not only spectators of his glory, as the three disciples on the mount, but sharers in it. (4.) That this may be inferred from his going to prepare a place for us, for his preparations shall not be in vain. He will not build and furnish lodgings, and let them stand empty. He will be the finisher of that of which he is the author. If he has prepared the place for us, he will prepare us for it, and in due time put us in possession of it. As the resurrection of Christ is the assurance of our resurrection, so his ascension, victory, and glory, are an assurance of ours.

Let not your heart be troubled,.... In some copies this verse begins thus, and he said to his disciples; and certain it is, that these words are addressed to them in general, Peter being only the person our Lord was discoursing with in the latter part of the preceding chapter; but turning, as it were, from him, he directs his speech to them all. There were many things which must needs lie heavy upon, and greatly depress the minds of the disciples; most of all the loss of Christ's bodily presence, his speedy departure from them, of which he had given them notice in the preceding chapter; also the manner in which he should be removed from them, and the circumstances that should attend the same, as that he should be betrayed by one of them, and denied by another; likewise the poor and uncomfortable situation they were likely to be left in, without any sight or hope of that temporal kingdom being erected, which they had been in expectation of; and also the issue and consequence of all this, that they would be exposed to the hatred and persecutions of men. Now in the multitude of these thoughts within them, Christ comforts them, bids them be of good heart, and exhorts them to all exercise of faith on God, and on himself, as the best way to be rid of heart troubles, and to have peace: ye believe in God, believe also in me; which words may be read and interpreted different ways: either thus, "ye believe in God, and ye believe in me"; and so are both propositions alike, and express God and Christ to be equally the object of their faith; and since therefore they had so good a foundation for their faith and confidence, they had no reason to be uneasy: or thus, "believe in God, and believe in me"; and so both are exhortations to exercise faith alike on them both, as being the best antidote they could make use of against heart troubles: or thus, "believe in God, and ye believe in me"; and so the former is an exhortation, the latter a proposition: and the sense is, put your trust in God, and you will also trust in me, for I am of the same nature and essence with him; I and my Father are one; so that if you believe in one, you must believe in the other: or thus, and so our translators render them, "ye believe in God, believe also in me"; and so the former is a proposition, or an assertion, and the latter is an exhortation grounded upon it: you have believed in God as faithful and true in all his promises, though yon have not seen him; believe in me also, though I am going from you, and shall be absent for a while; this you may be assured of, that whatever I have said shall be accomplished. The words considered either way are a full proof of the true deity of Christ, since he is represented as equally the object of faith with God the Father, and lay a foundation for solid peace and comfort in a view of afflictions and persecutions in the world.

Our Lord speaks in words deliberately chosen, so that whatever he claims for the Father, he signifies in modest language to be appropriate to himself. Take for example the command, “Believe in God, and believe in me.” He is identified with God in honor. How, I ask you, can he be separated from his nature? He says, “Believe in me also,” just as he said “Believe in God.” Do not the words “in me” signify his nature? Separate the two natures, but then you must also separate the two beliefs. If it is life that we should believe in God without Christ, strip Christ of the name and qualities of God. But if perfect life is given to those who believe in God only when they believe in Christ also, let the careful reader ponder the meaning of the saying, “Believe in God, and believe in me also,” for these words, uniting faith in him with faith in God, unite his nature to God’s. He enjoins first of all the duty of belief in God but adds to it the command that we should believe in himself also, which implies that he is God, since those who believe in God must also believe in him. Yet he excludes the suggestion of a unity contrary to religion, for the exhortation “Believe in God, believe in me also” forbids us to think of him as alone in solitude.

(Hom. lxxiii. 1) Faith too in Me, and in the Father that begat Me, is more powerful than any thing that shall come upon you; and will prevail in spite of all difficulties. He shows His divinity at the same time by discerning their inward feelings: Let not your heart be troubled.

(Tr. lxvii. 1) Our Lord consoles His disciples, who, as men, would be naturally alarmed and troubled at the idea of His death, by assuring them of His divinity: Let not your heart be troubled: ye believe in God, believe also in Me; as if they must believe in Him, if they believed in God; which would not follow, unless Christ were God. Ye are in fear for this form of a servant; let not your heart be troubled; the form of God shall raise it up.

Our special attention, brethren, must be earnestly turned to God, in order that we may be able to obtain some intelligent apprehension of the words of the holy Gospel, which have just been ringing in our ears. For the Lord Jesus saith: "Let not your heart be troubled. Believe in God, and believe [or, believe also] in me." That they might not as men be afraid of death, and so be troubled, He comforts them by affirming Himself also to be God. "Believe," He says, "in God, believe also in me." For it follows as a consequence, that if ye believe in God, ye ought to believe also in me: which were no consequence if Christ were not God. "Believe in God, and believe in" Him, who, by nature and not by robbery, is equal with God; for He emptied Himself; not, however, by losing the form of God, but by taking the form of a servant. You are afraid of death as regards this servant form, "let not your heart be troubled," the form of God will raise it again.

Ye believe in God, believe also in Me. He is making an able soldier out of one who but now was a coward, and while the disciples were smarting with the anxieties of fear He bids them take to themselves the terrible power of faith. For thus are we safe, and not otherwise, according surely to the song of the Psalmist: The Lord is my illumination and my saviour; whom shall I fear? The Lord is the shield of my life; of tvhom shall I be afraid? For if the all-powerful God fights for us and shields us, who could ever have power to harm us? And who will by any chance advance to such a height of power as to keep the elect in subjection to him, and to force them to submit to the evil designs of his perverse imagination? Or who could take by his spear and lead captive those that wear the panoply of God? Faith therefore is a weapon whose blade is stout and broad, that drives away all cowardice that may spring from expectation of coming suffering, and that renders the darts of evil-doers utterly void of effect and utterly profitless of success in their temptations. And this being the nature of faith, we must further notice another point: Christ bade them believe not in God alone, but also on Himself, not implying thereby that He is at all different from the One Who is in His nature God, I mean as regards identity of essence; but that to believe in God and to suppose that the province of faith must be wholly bound up in this one phrase, is rather a peculiar characteristic of the Jewish imagination, whereas the inclusion of the name of the Son within the compass of faith in God indicates the acceptance of an injunction of evangelic preaching. For those at least who are rightly minded must believe in God the Father, and not merely in the Son, but also in the fact of His Incarnation, and in the Holy Ghost. For the Persons of the Holy and Consubstantial Trinity are distinguished both by difference of names and by the peculiar qualities and special offices of each: for the Father is Father and not Son, the Son again is Son and not Father, and the Holy Ghost is the Spirit peculiar to the Godhead. And yet the Trinity is summed up into a common Unity of Essence, so that our Creed gives us not three Gods, but one God. Still, I maintain that we must preserve accurately the definitions of our faith, not content with saying "We believe in God," but fully explaining our confession, and attaching to each Person the same measure of glory. For in our minds there should be no difference as to the intensity of our faith: our faith in the Father is not to be greater than our faith in the Son, or even than our faith in the Holy Ghost. But one and the same is the extent and the manner of our confession, uttered in regard to each of the three Persons with the same measure of faith; in such a way that herein again the Holy Trinity may appear in Unity of nature, so that the glory that encircles It may be seen in unchallenged perfection, and our souls may display our faith in the Father and in the Son, even in His Incarnation, and in the Holy Ghost. And I believe no man, if he were wise, would make any distinction between the Word of God and the Temple formed from the virgin, at least as regards the question of sonship; for there is One Lord, Jesus Christ, according to the saying of Paul. But let him who would sever into two sons Him Who is One and One alone, know surely that he is denying the faith. The inspired Paul, for instance, in working out very excellently and accurately the doctrine on this point, would have us confess our belief not simply in Christ as the Only-begotten, but also in Him as made like unto us, that is, made man, and as having both died and risen again from the dead. For what does he say? The word is nigh thee, in thy mouth, and in thy heart: that is, the word of faith, which we preach: that if thou shalt say with thy mouth, Jesus is Lord, and shalt believe in thy heart that God raised Him from the dead, thou shalt be saved: for with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. Now if we believe on the Son as having risen again, who was He that died so that He might rise again? But it is evident that He is reckoned to have died according to the flesh. For His own body was imprisoned in the bonds of death, and restored to life again: for it was a body that shared in our natural life, though containing in itself in full perfection that peculiar indwelling power so mysteriously united to it, namely an energy capable of bestowing life. Whensoever therefore any one shall sever these two natures, and in separating the flesh from Him Who corporeally dwelt therein shall dare to speak of two sons, let him know that he is believing on the flesh alone. For the Divine Scriptures teach us to believe on Him Who was crucified and died and rose again from the dead, as being no other than the Word of God Himself; not so much in regard to identity of essence, for the body of Christ is body and not Word, though it be the body of the Word; but rather in respect of veritable sonship. And if any one were to think that herein we are not speaking with all possible accuracy, he would have to come forward and show us the Word Who is from God dead as regards His Divine nature, a thing which it is impossible or rather impious even to conceive.

Let not your heart be troubled. By saying that Peter's courage will fail him so utterly that he will deny his Master thrice, and will suffer so sad a downfall in one single night, He almost seems by the overwhelming weight of His words to arouse in the disciples the extremity of terror at the dangers before them. Whence it may very well have happened that the other disciples began at once to reason with one another, saying: "What can be the nature, the extent, or the exceeding heaviness of that dread of coming troubles, and of that temptation so irresistible as to attack the chief among us and overcome him, not once only, but many times by the same assault, and that within so brief a space of time? Surely, who among us will escape a yet worse plight, or how can any other among us withstand such an attack, when Peter wavers and yields as of necessity to the grievous weight of the trials that beset him? Vainly it seems have we endured toils for the sake of our duty in following Him: our efforts are ending only in the exhaustion of our vital powers, though they seemed to hold out to us a prospect of life with God." There is surely nothing improbable in supposing that the disciples were thus reasoning in their inmost thoughts: and since it was needful to restore again their drooping spirits, He introduces as it were the necessary antidote to the reasonings and fears that His words had aroused, and bids them arm themselves with a calm and untroubled spirit, saying to them: Let not your heart be troubled. Notice, however, in how guarded a manner He promises them the forgiveness of |232 their coming feebleness of spirit. He does not say plainly: "I will forgive you even in spite of your weakness," or. "I will be present with you none the less, although you deny Me and forsake Me;" His object therein being, not to completely remove their fears of shame, or completely take away their suspicions of failure, lest He should seem to make out their error to be a light matter and teach them to regard as of no account the blame they would incur in their denial of Him. But in bidding them not be troubled, He placed them as it were on the borderland betwixt hope and fear: so that, if they fell into weakness and suffering in their human frailty, the hope of His clemency might help them to recovery; while the fear of stumbling might urge them to fall but seldom, since they had not yet been endowed with the power never to fail at all, not having as yet been clothed with the power from above, from on high, I mean the grace that comes through the Spirit. He bids them therefore not to be troubled, teaching them at once that it was fitting that those who were prepared for the conflict, and ready to enter on the struggles for the sake of the glory that is on high, should be altogether superior to feelings of cowardice: for an untroubled mind is a great help towards a courageous temper: at the same time, with somewhat obscure and not very distinct intimations, yet certainly, sowing the seed of a germinant hope of forgiveness, if ever it should really happen to them in their human weakness to fall away into cowardice. For a mind that is not yet stablished by the grace that comes from above is timid and easily upset, and very apt to be disturbed. For this reason also surely the very wise Paul prays for certain to whom he is writing, in the words: And the peace of Christ, which passeth all understanding, shall guard your hearts. For this is in reality to be untroubled in heart.

In commanding them not to be troubled, Jesus placed them, as it were, on the threshold between hope and fear. This way, if they fell into weakness and suffering in their human frailty, the hope of his mercy might help them to recover. On the other hand, the fear of stumbling might urge them to fall less often inasmuch as they had not yet been endowed with the power from above, from on high—I mean the grace that comes through the Spirit that always keeps them from failure.

Here, Jesus makes an able soldier out of one who recently was a coward. And while the disciples were suffering with the anxieties of fear, he commands them to cling to the intense power of faith.… Faith is a weapon whose blade is stout and broad; it drives away all cowardice that may spring from the expectation of coming suffering and renders the darts of evildoers utterly void of effect and makes their temptations utterly profitless.

When the apostles heard concerning the chief Peter that he would deny, naturally confusion fell upon them. Therefore the Lord comforts them and calms the confusion of their hearts. For if the chief and fervent Peter would deny three times before the rooster crows, obviously they should expect some great circumstance. Then, the disciples as if said: "How can we not be troubled, when such difficulties will come upon us?" He answers: "Believe in God, and believe in Me," and all your difficulties will be resolved, and the trouble will be calmed through faith in God and in Me. Therefore He also said to them "let not your heart be troubled," so that by this very thing they would be assured that He sees the state of their heart and knows the hidden trouble, that He is God.

Above (ch 13), our Lord taught his disciples by example, here he consoles them by his words. First, they are encouraged in many ways by what he says; secondly, what he has said is explained (ch 16). Concerning the first, we should note that there were two things which could trouble the disciples. One was near, that Christ would soon be leaving them; the second was in the future, and was the hardships they would undergo. First, Christ consoles them over his leaving; secondly, over their future hardships (ch 15). He does two things concerning the first: first, he consoles them from their own point of view, as those who will be left; secondly, from his own point of view, as the one leaving (v 27). He does three things about the first: first, he says that he is going to the Father; secondly, he promises them the gift of the Holy Spirit (v 15); thirdly, he promises that he will also be with them (v 18). He does two things about the first: first, he mentions that he is going to the Father; secondly, he brings in the way he would go (v 4). He does three things about the first: first, he expels their anxieties; secondly, he refers to his power (v 1b); thirdly, he adds a promise (v 2a). In regard to the first, note that the disciples could have been disturbed by what our Lord said about the betrayal of Judas, Peter's denial, and his own going away. Indeed, each of these did trouble them and make them sad: "Thou hast made the land to quake," that is, the hearts of the disciples, "thou hast rent it open" (Ps 60:2). Therefore our Lord, wishing to soothe their sorrow, said: Let not your hearts be troubled. In Acts (1:1) we read: "Jesus began to do and teach." Yet above (13:21) it says that Jesus "was troubled in spirit." How can he tell his disciples not to be troubled when he himself was troubled? I answer that he did not teach the opposite of what he did. It was stated above that he was troubled in spirit, not that his spirit was troubled. Here he is not forbidding them to be troubled in spirit, but he is forbidding that their hearts, that is, their spirits, be troubled. For there is a troubled state which arises from reason; this is to be praised and is not forbidden: "For godly grief produces a repentance that leads to salvation" (2 Cor 7:10). Yet there is a different grief or troubled state of the reason itself; this is not laudable because it draws the reason from its proper course; this is forbidden: "The just person will not be troubled for the Lord puts his hand under him" (Ps 37:24). For one who always possesses God cannot be disturbed. Accordingly, our Lord refers to the power of his divinity, saying, you believe in God, believe also in me. Here he presupposes one thing and commands another. He presupposes their faith in God, saying, you believe in God: he had already taught them about this: "For whoever would draw near to God must believe that he exists" (Heb 11:6). What he commands is that they believe in him, saying, believe also in me. For if you believe in God, and since I am God, then you should believe in me. And this follows whether the word God stands for the divine essence, since the Son is God, or whether it stands for the person of the Father. For no one can believe in the Father unless he believes in the Son: "He who does not honor the Son does not honor the Father" (5:23). The fact that he says, believe also in me, indicates that he is truly God; for although we are allowed to believe a human being (homini) or a creature, we ought to believe in God alone (in Deum). Therefore, we must believe in Christ as we believe in God. "We are in him who is true, in his Son Jesus Christ. This is the true God and eternal life" (1 Jn 5:20); "This is the work of God, that you believe in him whom he has sent" (6:29).

Christ comforts his disciples, on the event of his removal from them, by the consideration of his going to prepare a place for them in heaven, Joh 14:1-4. Thomas questions him concerning the way to the Father, and is answered, Joh 14:5-7. Philip proposes a difficulty, and Christ shows that he and the Father are one; that he is Mediator between God and man; and that whatsoever is asked in his name shall be obtained, Joh 14:8-14. He promises them the Holy Spirit as the Comforter and Spirit of truth, Joh 14:15-18. Shows them that he is shortly to leave them, and that those who love him should be loved of the Father, Joh 14:19-21. Jude asks a question, how Christ is to manifest himself to the disciples, and not to the Jews? Joh 14:22. Christ answers, and shows that the manifestation is to be made to those who love God, and to them the Holy Spirit is to be an infallible teacher, Joh 14:23-26. He bequeaths his peace to them, and fortifies them against discouragements, Joh 14:27-29. Foretells his approaching death, Joh 14:30, Joh 14:31.

Let not your heart be troubled - After having answered St. Peter's question, he addresses himself again to his disciples, and tells them not to be afflicted at his leaving them, nor to lose courage because of what he said concerning Peter's denying him; that if they reposed their confidence in God, he would protect them; and that, howsoever they might see him treated, they should believe in him more firmly, as his sufferings, death, and resurrection should be to them the most positive proof of his being the Messiah, the Savior of the world. Ye believe in God, believe also in me - It is best to read both the verbs in the imperative mood: - Place your confidence in God, and in me as the Mediator between God and man, Joh 14:12-14; and expect the utmost support from God; but expect it all through me. The disciples began to lose all hope of a secular kingdom, and were discouraged in consequence: Christ promises them a spiritual and heavenly inheritance, and thus lifts up their drooping hearts.

DISCOURSE AT THE TABLE, AFTER SUPPER. (John 14:1-31) Let not your heart be troubled, &c.--What myriads of souls have not these opening words cheered, in deepest gloom, since first they were uttered! ye believe in God--absolutely. believe also in me--that is, Have the same trust in Me. What less, and what else, can these words mean? And if so, what a demand to make by one sitting familiarly with them at the supper table! Compare the saying in Joh 5:17, for which the Jews took up stones to stone Him, as "making himself equal with God" (Joh 14:18). But it is no transfer of our trust from its proper Object; it is but the concentration of our trust in the Unseen and Impalpable One upon His Own Incarnate Son, by which that trust, instead of the distant, unsteady, and too often cold and scarce real thing it otherwise is, acquires a conscious reality, warmth, and power, which makes all things new. This is Christianity in brief.