John 14:25-31

1. The phrase ταῦτα λελάληκα is repeated several times in these Chapter s, and evidently refers, in each case, to the entire section which precedes. Here, the reference is to the whole discourse of this chapter. After presenting the three grounds of consolation and encouragement, Jesus closes with a few parting words a kind of benediction of friendship.

2. The promise given here with regard to the Paraclete is, that He will teach them all things and bring to their remembrance all things which Christ had spoken to them. How far this latter phrase may indicate an exact verbal recalling of Christ's words and teachings may be open to question; but there can be no doubt that a special influence of the Spirit upon the memory is promised, which should guard the apostles against error in their calling to mind and setting forth to others the doctrine which Jesus had taught them.

3. The words of John 14:27 are the parting salutation, evidently founded upon the common “Peace be with you” of the hour of separation. Meyer quotes from Luther the comment: “These are last words, as of one who is about to go away, and says good-night, or gives his blessing.” We cannot doubt, in view of this closing passage of the chapter, that the position which Jesus takes is that of the friend who is leaving his intimate associates behind him in a foreign land and returning to his home. 4. John 14:28 is also to be explained in connection with this idea; and the thought of the Father as greater than Himself is probably introduced here as indicating the joy and blessedness which would come to Him when He should return to heaven. They should rejoice in the joy of the friend who was leaving them, instead of simply sorrowing over their own loss and bereavement.

5. The simplest and most natural explanation of John 14:30 is that the last clause, “he has nothing in me,” means there is nothing common to him and me the sphere in which he moves is that of hostility; he is the ruler of the world, which is at enmity with me and my truth and hence there is no time now for further conversation in this sphere of intimate and loving friendship. But now is the time to go forth and, by meeting that which is to come, to show to the world that Jesus loves the Father and obeys His command.

6. The construction of ἐγείρεσθε, ἄγωμεν ἐντεῦθεν whether it is to be taken as an independent sentence or as connected by ἀλλά with what precedes, so as to be the leading verb of this part of the contrast is uncertain. To the writer of this note it seems probable that the latter construction is the one intended by the author, and that the ἄγωμεν ἐντεῦθεν is contrasted by ἀλλά with λαλήσω.

7. The question whether Jesus actually went out from the room with His disciples at this time is probably to be answered in the negative. This appears from the following considerations: (a) that there is no distinct statement that they went out until John 18:1; (b) that the other Gospels represent the going out which followed the Supper as being a departure for the Mount of Olives, etc., which corresponds with what John says at the beginning of ch. 18; (c) that as He certainly did not leave the city before John 18:1, it follows that if He left the room at the end of ch. 14, the discourses of chs. 15 and 16, and the prayer of ch. 17, must have been uttered in the city streets but this seems quite inconsistent with such utterances.