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ὅσα ἂν ἀκούσῃ λαλήσει, καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν. 14.
k i. 16. ἐκεῖνος ἐμὲ δοξάσει, ὅτι " ἐκ τοῦ ἐμοῦ λήψεται, καὶ ἀναγγελεῖ ὑμῖν.
15. πάντα ὅσα ἔχει ὁ πατὴρ, ἐμά ἐστι’ διὰ τοῦτο εἶπον, ὅτι Σ ἐκ τοῦ
lvii.33; ἐμοῦ λήψεται,ὶ καὶ ἀναγγελεῖ ὑμῖν. 16. Ἰ Μικρὸν καὶ οὐ 2 θεωρεῖτέ xiii. 33.
µε, καὶ πάλιν μικρὸν καὶ ὄψεσθέ µε, ὅτι ἐγὼ ὑπάγω πρὸς τὸν πατέρα.” 5
17. Εἶπον οὖν ἐκ τῶν μαθητῶν αὐτοῦ πρὸς ἀλλήλους, “ Th ἐστι τοῦτο ὃ λέγει ἡμῖν, Μικρὸν καὶ οὗ θεωρεῖτέ µε, καὶ πάλιν μικρὸν καὶ
1 λαµβανει in BDEG adopted by Tr.Ti.W.H.R.
* overt in SBD 33.
3 This clause οτι . Tr.Ti.W.H.R. this may be a reminiscence of ver. Io.
λαλήσει . . . ὑμῖν, “for He shall not speak from Himself, but whatever He shall have heard He will speak, and the things that are coming He will announce to you’’. This is the guarantee of the truth of the Spirit’s teaching, as of Christ’s, vii. 17, xiv. 10, What the Father tells Him, He will utter. Particularly, τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν, “the things that are coming He will declare to you”’. τὰ ἐρχόμενα means “ the things that are now coming,” not ‘the things which at any future stage of the Church’s history maycome’”’, It might include the events of the succeeding day, but in this case ἀναγγελεῖ could not be used; for al- though these events might require to be explained, they did not need to be ‘‘announced’’. The promise must there- fore refer to the main features of the new Christian dispensation. The Spirit would guide them in that new economy in which they would no longer have the visible example and help and counsel of their Master. It is not a promise that they should be able to predict the future. [‘‘ Maxime huc_ spectat apocalypsis, scripta per Johannem.’’ Bengel.] In enabling them to adapt themselves to the new economy the centre and norm would be Christ.—Ver. 14. ἐκεῖνος ἐμὲ δόξασει, “He will glorify me”. The fulfilment of this promise is found in every action and word of the Apostles. Under the Spirit’s guidance they lived wholly for Christ: the dispensation of the Spirit was the Christian dispensation. This is further explained in ὅτι ἐκ τοῦ ἐμοῦ λήψεται . . . “because He shall take of that which is mine, and declare it unto you”, The Spirit draws from no other source of information or inspira- tion. It is always “out of that which is Christ’s’”? He furnishes the Church.
.. πατερα is not found in S§BDL, and is deleted by It seems to have been inserted because of ver. 17, last clause ; but
So only could He glorify Christ. Not by taking the Church beyond Christ, but by more fully exhibiting the fulness of Christ, does He fulfil His mission.— Ver. 15. There is no need that the Spirit go beyond Christ and no possibility He should do so, because πάντα ὅσα ἔχει 6 Πατὴρ ἐμά ἐστι, “all things whatsoever the Father has are mine,” cf. xvii. 10 and xiii. 3; 1 Cor. xv. 24-28; Heb. ii. 8. The Messianic reign involved that Christ should be truly supreme and have all things at His disposal. So that when He said that the Spirit would take of what was His, that was equivalent to saying that the Spirit had the unlimited fulness of the Godhead to draw upon. Vv. 16-22. The sorrow occasioned by Christ’s departure turned into joy at His return.—Ver. 16. Μικρὸν καὶ οὐ θεωρεῖτέ µε καὶ πάλιν μικρὸν καὶ ὄψεσθέμε. The . first ‘‘little while” is the time till the following day ; the second “little while,” the time till the resurrection, when they would see Him again. The similar expression of xiv. Ig has induced several interpreters to understand our Lord as meaning, ‘‘ Ye shall see me spiritually ” ; thus Bernard says: ‘‘ The discrimination in the verbs employed affords sufficient guidance, and leads us to interpret as follows. A little while (it was but a few hours), and then ‘ ye be- hold me no longer ’ (οὐκέτι θεωρεῖτέ µε); I shall have passed from the visible scene, and from the observation of spec- tators (that is the kind of seeing which the verb intends). ‘ Again, a little while’ (of but little longer duration), and ‘ ye shall see me’ (ὄψεσθέ µε), with another kind of seeing, one in which the natural sight becomes spiritual vision.” This distinction, however, is not maintained in xiv. I9.—Ver. 17. Εἶπον οὖν ἐκ τῶν