03550
 \\Whom\\ (\\ho\\). Grammatical neuter, but "whom" is correct translation.
 The Father will send the Holy Spirit
 # 14:16; Lu 24:49; Ac 2:33
 but so will the Son
 # Joh 15:26; 16:7
 as Jesus breathes the Holy Spirit upon the disciples
 # 20:22
 There is no contradiction in this relation of the Persons in the
 Trinity (the Procession of the Holy Spirit). Here the Holy Spirit
 (full title as in
 # Mr 3:29; Mt 12:32; Lu 12:10
 is identified with the Paraclete. \\He\\ (\\ekeinos\\). Emphatic
 demonstrative pronoun and masculine like \\parakltos\\. \\Shall teach\\
 \\you all things\\ (\\humas didaxei panta\\). The Holy Spirit knows "the
 deep things of God"
 # 1Co 2:10
 and he is our Teacher in the Dispensation of the Holy Spirit of
 both new truth (verse
 # 25
 and old. \\Bring to your remembrance\\ (\\hupomnsei humas\\). Future
 active indicative of \\hupomimnsk\\, old verb to remind, to recall,
 here only in this Gospel (cf.
 # 3Jo 1:10; 2Ti 2:14
 and with two accusatives (person and thing). After pentecost the
 disciples will be able better to recall and to understand what
 Jesus had said (how dull they had been at times) and to be open
 to new revelations from God (cf. Peter at Joppa and Caesarea).

03551
 \\My peace\\ (\\eirnn tn emn\\). This is Christ's bequest to the
 disciples before he goes, the _shalom_ of the orient for greeting
 and parting, used by Jesus in his appearances after the
 resurrection
 # 20:19,21,26
 as in
 # 2Jo 1:3; 3Jo 1:14
 but here and in
 # 16:33
 in the sense of spiritual peace such as only Christ can give and
 which his Incarnation offers to men
 # Lu 2:14
 \\Neither let it be fearful\\ (\\med deiliat\\). Added to the
 prohibition in verse
 # 1
 only N.T. example of \\deilia\\ (rare word in Aristotle, in a
 papyrus of one condemned to death), common in LXX, like
 palpitating of the heart (from \\deilos\\).

03552
 \\I go away, and I come\\ (\\hupag kai erchomai\\), both futuristic
 presents
 # 7:33; 14:3,18
 \\If ye loved me\\ (\\ei gapte me\\). Second-class condition with the
 imperfect active of \\agapa\\ referring to present time, implying
 that the disciples are not loving Jesus as they should. \\Ye would\\
 \\have rejoiced\\ (\\echarte an\\). Second aorist passive indicative of
 \\chair\\ with \\an\\, conclusion of second-class condition referring to
 past time, "Ye would already have rejoiced before this" at
 Christ's going to the Father (verse
 # 12
 \\Greater than I\\ (\\meizn mou\\). Ablative case \\mou\\ after the
 comparative \\meizn\\ (from positive \\megas\\). The filial relation
 makes this necessary. Not a distinction in nature or essence (cf.
 # 10:30
 but in rank in the Trinity. No Arianism or Unitarianism here. The
 very explanation here is proof of the deity of the Son (Dods).

03553
03554
 \\The prince of the world\\ (\\ho tou kosmou archn\\). Satan as in
 # 12:31
 which see.

03555
 \\But that the world may know\\ (\\all' hina gni ho kosmos\\). Purpose
 clause with \\hina\\ and the second aorist active subjunctive of
 \\ginsk\\. Elliptical construction (cf.
 # 9:3; 13:18; 15:25
 "But I surrendered myself to death," etc., before \\hina\\. \\Arise,\\
 \\let us go hence\\ (\\egeiresthe, agmen enteuthen\\). Imperative
 present middle of \\egeir\\ and the volitive (hortatory) subjunctive
 \\agmen\\ (the word used in
 # 11:7,16
 of going to meet death. Apparently the group arose and walked out
 into the night and the rest of the talk (chs. 15 and 16) and
 prayer (ch. 17) was in the shadows on the way to Gethsemane.

03556
 \\The true vine\\ (\\h ampelos h althin\\). "The vine the genuine."
 Assuming that the Lord's Supper had just been instituted by Jesus
 the metaphor of the vine is naturally suggested by "the fruit of
 the vine"
 # Mr 14:25; Mt 26:29
 \\Ampelos\\ in the papyri (Moulton and Milligan's _Vocabulary_) is
 sometimes used in the sense of _ampeln_ (vineyard), but not so
 here. Jesus uses various metaphors to illustrate himself and his
 work (the light,
 # 8:12
 the door,
 # 10:7
 the shepherd,
 # 10:11
 the vine,
 # 15:1
 The vine was common in Palestine. See
 # Ps 80:8
 "On the Maccabean coinage Israel was represented by a vine"
 (Dods). Jesus is the genuine Messianic vine. \\The husbandman\\ (\\ho\\
 \\gergos\\) as in
 # Mr 12:1; Jas 5:7; 2Ti 2:6
 cf.
 # 1Co 3:9
 \\theou gergion\\ (God's field).

03557
 \\Branch\\ (\\klma\\). Old word from \\kla\\, to break, common in LXX for
 offshoots of the vine, in N.T. only here (verses
 # 2-6
 elsewhere in N.T. \\klados\\
 # Mr 4:32
 etc.), also from \\kla\\, both words meaning tender and easily
 broken parts. \\In me\\ (\\en emoi\\). Two kinds of connexion with Christ
 as the vine (the merely cosmic which bears no fruit, the
 spiritual and vital which bears fruit). The fruitless (not
 bearing fruit, \\m pheron karpon\\) the vine-dresser "takes away"
 (\\airei\\) or prunes away. Probably (Bernard) Jesus here refers to
 Judas. \\Cleanseth\\ (\\kathairei\\). Present active indicative of old
 verb \\kathair\\ (clean) as in verse
 # 3
 only use in N.T., common in the inscriptions for ceremonial
 cleansing, though \\kathariz\\ is more frequent
 # Heb 10:2
 \\That it may bear more fruit\\ (\\hina karpon pleiona pheri\\). Purpose
 clause with \\hina\\ and present active subjunctive of \\pher\\, "that
 it may keep on bearing more fruit" (more and more). A good test
 for modern Christians and church members.

03558
 \\Already ye are clean\\ (\\d humeis katharoi este\\). Potentially
 cleansed (Westcott) as in
 # 13:10
 which see and
 # 17:19

03559
 \\Abide in me\\ (\\meinate en emoi\\). Constative aorist active
 imperative of \\men\\. The only way to continue "clean" (pruned) and
 to bear fruit is to maintain vital spiritual connexion with
 Christ (the vine). Judas is gone and Satan will sift the rest of
 them like wheat
 # Lu 22:31
 Blind complacency is a peril to the preacher. \\Of itself\\ (\\aph'\\
 \\heautou\\). As source (from itself) and apart from the vine (cf.
 # 17:17
 \\Except it abide\\ (\\ean m meni\\). Condition of third class with
 \\ean\\, negative \\m\\, and present active (keep on abiding)
 subjunctive of \\men\\. Same condition and tense in the application,
 "except ye abide in me."

03560
 \\Ye the branches\\ (\\humeis ta klmata\\). Jesus repeats and applies
 the metaphor of verse
 # 1
 \\Apart from me\\ (\\chris emou\\). See
 # Eph 2:12
 for \\chris Christou\\. There is nothing for a broken off branch to
 do but wither and die. For the cosmic relation of Christ see
 # Joh 1:3
 (\\chris autou\\).

03561
 \\He is cast forth\\ (\\eblth ex\\). Timeless or gnomic use of the
 first aorist passive indicative of \\ball\\ as the conclusion of a
 third-class condition (see also verses
 # 4,7
 for the same condition, only constative aorist subjunctive
 \\meinte\\ and \\meini\\ in verse
 # 7
 The apostles are thus vividly warned against presumption. Jesus
 as the vine will fulfil his part of the relation as long as the
 branches keep in vital union with him. \\As a branch\\ (\\hs to\\
 \\klma\\). \\And is withered\\ (\\exranth\\). Another timeless first
 aorist passive indicative, this time of \\xrain\\, same timeless
 use in
 # Jas 1:11
 of grass, old and common verb. They gather (\\sunagousin\\). Plural
 though subject not expressed, the servants of the vine-dresser
 gather up the broken off branches. \\Are burned\\ (\\kaietai\\). Present
 passive singular of \\kai\\, to burn, because \\klmata\\ (branches) is
 neuter plural. See this vivid picture also in
 # Mt 13:41,49

03562
 \\Ask whatsoever ye will\\ (\\ho ean thelte aitsasthe\\). Indefinite
 relative with \\ean\\ and present active subjunctive of \\thel\\, to
 wish, to will, and aorist middle imperative of \\aite\\, to ask.
 This astounding command and promise (\\gensetai\\, future middle of
 \\ginomai\\, it will come to pass) is not without conditions and
 limitations. It involves such intimate union and harmony with
 Christ that nothing will be asked out of accord with the mind of
 Christ and so of the Father. Christ's name is mentioned in
 # 15:16
 cf.
 # 14:13; 16:23

03563
 \\Herein\\ (\\en touti\\). That is in the vital union and the much fruit
 bearing. It points here backwards and forwards. \\Is glorified\\
 (\\edoxasth\\). Another gnomic or timeless first aorist passive
 indicative. \\Bear\\ (\\pherete\\). Present active subjunctive, "keep on
 bearing" much fruit. \\And so shall ye be\\ (\\kai gensesthe\\). Rather
 "become." Future middle indicative of \\ginomai\\, though B D L read
 \\gensthe\\ (after \\hina\\ like \\pherte\\). "Become" my disciples
 (learners) in the fullest sense of rich fruit-bearing according
 to the text in

03564
 \\Abide\\ (\\meinate\\). Constative first aorist active imperative of
 \\men\\, summing up the whole. \\In my love\\ (\\en ti agapi ti emi\\).
 Subjunctive possessive pronoun, "in the love that I have for
 you." Our love for Christ is the result of Christ's love for us
 and is grounded at bottom in the Father's love for the world
 # 3:16
 John has \\emos\\ 37 times and always in the words of Jesus
 (Bernard). But he uses \\mou\\ also (verse
 # 10

03565
 \\Ye will abide\\ (\\meneite\\). Future tense of \\men\\, conclusion of the
 third-class condition (\\ean\\ and first aorist active subjunctive
 \\trste\\). The correlative of
 # 14:15
 Each involves the other (love and keeping the commandments of
 Jesus). \\And abide\\ (\\kai men\\). The high example of Jesus (the Son)
 in relation to the Father is set before us as the goal.

03566
 \\That my joy may be in you\\ (\\hina h chara h em en humin i\\).
 Purpose clause with \\hina\\ and the present subjunctive \\i\\ (some
 MSS. have \\meini\\, may remain), Christ's permanent absolute joy in
 the disciples. \\And that your joy be fulfilled\\ (\\Kai h chara humn\\
 \\plrthi\\). Same construction with first aorist (effective)
 passive subjunctive of \\plro\\, consummation of the process
 preceding.

03567
 \\That ye love one another\\ (\\hina agapte alllous\\). Non-final use
 of \\hina\\, introducing a subject clause in apposition with \\entol\\
 (commandment) and the present active subjunctive of \\agapa\\, "that
 ye keep on loving one another." See
 # 13:34

03568
 \\Than this\\ (\\tauts\\). Ablative case after the comparative adjective
 \\meizona\\ and feminine agreeing with \\ts agaps\\ (love) understood.
 \\That a man lay down his life\\ (\\hina tis tn psuchn autou thi\\).
 Object clause (non-final use of \\hina\\ in apposition with the
 ablative pronoun \\tauts\\ and the second aorist active subjunctive
 of \\tithmi\\. For the phrase see
 # 10:11
 of the good shepherd. Cf.
 # 1Jo 3:16; Ro 5:7
 \\For his friends\\ (\\huper tn philn autou\\). "In behalf of his
 friends" and so "in place of his friends." "Self-sacrifice is the
 high-water mark of love" (Dods). For this use of \\huper\\ see
 # Joh 11:50; Ga 3:13; 2Co 5:14; Ro 5:7

03569
 \\If ye do\\ (\\ean poite\\). Condition of third class with \\ean\\ and the
 present active subjunctive, "if ye keep on doing," not just
 spasmodic obedience. Just a different way of saying what is in
 verse
 # 10
 Obedience to Christ's commands is a prerequisite to discipleship
 and fellowship (spiritual friendship with Christ). He repeats it
 in the Great Commission
 # Mt 28:20
 \\eneteilamn\\, I commanded) with the very word used here
 (\\entellomai\\, I command).

03570
 \\No longer\\ (\\ouketi\\). As he had done in
 # 13:16
 He was their Rabbi
 # 1:38; 13:13
 and Lord
 # 13:13
 Paul gloried in calling himself Christ's \\doulos\\ (bond-slave).
 \\Servants\\ (\\doulous\\). Bond-servants, slaves. \\I have called you\\
 \\friends\\ (\\humas eirka philous\\). Perfect active indicative,
 permanent state of new dignity. They will prove worthy of it by
 continued obedience to Christ as Lord, by being good \\douloi\\.
 Abraham was called the Friend of God
 # Jas 2:23
 Are we friends of Christ?

03571
 \\But I chose you\\ (\\all' eg exelexamn humas\\). First aorist middle
 indicative of \\ekleg\\. See this same verb and tense used for the
 choice of the disciples by Christ
 # 6:70; 13:18; 15:19
 Jesus recognizes his own responsibility in the choice after a
 night of prayer
 # Lu 6:13
 So Paul was "a vessel of choice" (\\skeuos eklogs\\,
 # Ac 9:15
 Appointed (\\ethka\\). First aorist active indicative (\\k\\ aorist) of
 \\tithmi\\. Note three present active subjunctives with \\hina\\
 (purpose clause) to emphasize continuance (\\hupagte\\, keep on
 going, \\pherte\\, keep on bearing fruit, \\meni\\, keep on abiding),
 not a mere spurt, but permanent growth and fruit-bearing. \\He may\\
 \\give\\ (\\di\\). Second aorist active subjunctive of \\didmi\\ with
 \\hina\\ (purpose clause). Cf.
 # 14:13
 for the same purpose and promise, but with \\pois\\ (I shall do).
 See also
 # 16:23,26

03572
 \\That ye may love one another\\ (\\hina agapte alllous\\). Repetition
 of
 # 13:34; 15:12
 This very night the disciples had been guilty of jealousy and
 wrangling
 # Lu 22:24; Joh 13:5,15

03573
 \\If the world hateth you\\ (\\ei ho kosmos humas misei\\). Condition of
 the first class. As it certainly does. \\Ye know\\ (\\ginskete\\).
 Present active second person plural indicative of \\ginsk\\ or
 present active imperative (know), same form. \\Hath hated\\
 (\\memisken\\). Perfect active indicative, "has hated and still
 hates." \\Before it hateth you\\ (\\prton humn\\). Ablative case \\humn\\
 after the superlative \\prton\\ as with \\prtos mou\\ in
 # 1:15

03574
 \\The world would love its own\\ (\\ho kosmos an to idion ephilei\\).
 Conclusion of second-class condition (determined as unfulfilled),
 regular idiom with \\an\\ and imperfect indicative in present time.
 \\But because ye are not of the world\\ (\\hoti de ek tou kosmou ouk\\
 \\este\\). Definite and specific reason for the world's hatred of
 real Christians whose very existence is a reproach to the sinful
 world. Cf.
 # 7:7; 17:14; 1Jo 3:13
 Does the world hate us? If not, why not? Has the world become
 more Christian or Christians more worldly?

03575
 \\Remember\\ (\\mnmoneuete\\). Present active imperative of \\mnmoneu\\,
 old verb from \\mnmn\\, in John again in
 # 16:4,21
 See
 # 13:16
 for this word. \\If they persecuted me\\ (\\ei eme edixan\\). Condition
 of first class. They certainly did persecute (first aorist active
 of \\dik\\, to chase like a wild beast like the Latin _persequor_,
 our "persecute") Jesus
 # 5:16
 They will persecute those like Jesus. Cf.
 # 16:33; Mr 10:30; Lu 21:12; 1Co 4:12; 2Co 4:9; Ga 4:29; 2Ti 3:12
 for proof that this prophecy came true. But the alternative is
 true and is stated by Jesus with a like condition of the first
 class, "if they kept my word" (\\ei ton logon mou etrsan\\). The
 world does praise the word of Jesus, but dreads to follow it.

03576
 \\Unto you\\ (\\eis humas\\). Like the dative \\humin\\ (Textus Receptus) as
 in the papyri and modern Greek (Robertson, _Grammar_, p. 594).
 \\For my name's sake\\ (\\dia to onoma mou\\). See verse
 # 20
 See this same warning and language in
 # Mt 10:22; Mr 13:13; Mt 24:9; Lu 21:17
 There is little difference in meaning from \\heneken mou\\
 # Mr 13:9; Lu 21:12
 Loyalty to the name of Christ will bring persecution as they will
 soon know
 # Ac 5:41; Php 1:29; 1Pe 4:14
 About the world's ignorance of God see
 # Lu 23:34; Ac 3:17; Joh 16:3

03577
 \\They had not had sin\\ (\\hamartian ouk eichosan\\). Conclusion of
 condition of second class without \\an\\ because context makes it
 clear (\\nun de\\) without it (Robertson, _Grammar_, p. 1013). The
 imperfect active indicative with \\-osan\\ instead of \\-on\\ (also in
 verse
 # 24
 as common in the LXX, and occurs in the papyri and the
 inscriptions and the Boeotian dialect. \\Excuse\\ (\\prophasin\\). Old
 word
 # 1Th 2:5
 either from \\prophain\\, to show forth, or \\prophmi\\, to speak
 forth. Mere pretence, in John only here and verse
 # 24

03578
 \\My Father also\\ (\\kai ton patera mou\\). Because Christ reveals God
 # 14:9
 and to dishonour Christ is to dishonour God
 # 5:23
 The coming of Christ has revealed the weight of sin on those who
 reject him.

03579
 \\They have both seen and hated\\ (\\kai herakasin kai memiskasin\\).
 Perfect active indicative of \\hora\\ and \\mise\\, permanent attitude
 and responsibility. The "world" and the ecclesiastics (Sanhedrin)
 had united in this attitude of hostility to Christ and in reality
 to God.

03580
 \\But this cometh to pass\\ (\\all'\\). Ellipsis in the Greek (no verb),
 as in
 # 9:3; 13:18
 \\In their law\\ (\\en ti nomi autn\\). Cf.
 # 8:17; 10:34
 for this standpoint. "Law" (\\nomos\\) here is for the whole of
 Scripture as in
 # 12:34
 The allusion is to
 # Ps 69:4
 (or
 # Ps 35:19
 The hatred of the Jews toward Jesus the promised Messiah
 # 1:11
 is "part of the mysterious purpose of God" (Bernard) as shown by
 \\hina plrthi\\ (first aorist passive subjunctive of \\plro\\, to
 fulfil). \\Without a cause\\ (\\drean\\). Adverbial accusative of \\drea\\
 from \\didmi\\, gratuitously, then unnecessarily or _gratis_ (in two
 _Koin_ tablets, Nageli) as here and
 # Ga 2:21

03581
 \\When the Comforter is come\\ (\\hotan elthi ho parakltos\\).
 Indefinite temporal clause with \\hotan\\ and the second aorist
 active subjunctive of \\erchomai\\, "whenever the Comforter comes."
 \\Whom I will send unto you from the Father\\ (\\hon eg pemps humin\\
 \\para tou patros\\). As in
 # 16:7
 but in
 # 14:16,26
 the Father sends at the request of or in the name of Jesus. Cf.
 # Lu 24:49; Ac 2:33
 This is the Procession of the Holy Spirit from the Father and
 from the Son. \\Which\\ (\\ho\\). Grammatical neuter to agree with
 \\pneuma\\, and should be rendered "who" like \\ho\\ in
 # 14:26
 \\Proceedeth from the Father\\ (\\para tou patros ekporeuetai\\). "From
 beside the Father" as in the preceding clause. \\He\\ (\\ekeinos\\).
 Emphatic masculine pronoun, not neuter (\\ekeino\\) though following
 \\ho\\. \\Shall bear witness of me\\ (\\martursei peri emou\\). Future
 active of \\marture\\. This is the mission of the Paraclete
 # 16:14
 as it should be ours.

03582
 \\And ye also bear witness\\ (\\kai humeis de martureite\\). Present
 active indicative or imperative (do ye bear witness), same form
 of \\marture\\. "Ye also" as well as the Holy Spirit, ye also when
 filled with and taught by the Holy Spirit the things concerning
 Jesus. It is here that Christians fail most. \\Have been\\ (\\este\\).
 Progressive present of \\eimi\\, "are with me from the beginning of
 my ministry as in
 # 14:9
 They were chosen to be with Christ
 # Mr 3:14


03583
 \\That ye should not be made to stumble\\ (\\hina m skandalisthte\\).
 Purpose clause with negative \\m\\ and first aorist passive of
 \\skandaliz\\, common verb in the Synoptics
 # Mt 13:21
 "the \\skandala\\ of faith, the stumblingblocks which trip up a
 disciple" (Bernard), in John only
 # 6:61
 and here (cf.
 # 1Jo 2:10

03584
 \\They shall put you out of the synagogues\\ (\\aposunaggous\\
 \\poisousin humas\\). "They will make you outcasts from the
 synagogues." Predicate accusative of the compound adjective
 \\aposunaggos\\ for which see
 # 9:22; 12:42
 \\Yea\\ (\\all'\\). Use of \\alla\\ as co-ordinating conjunction, not
 adversative. \\That\\ (\\hina\\) not in the sense of "when" (\\hote\\), but
 as in
 # 12:23
 for God's purpose
 # Lu 2:34
 \\hops\\). \\Shall think\\ (\\doxi\\). First aorist active subjunctive of
 \\doke\\. "So blind will he be" (Bernard). \\That he offereth service\\
 \\unto God\\ (\\latreian prospherein ti thei\\). Infinitive (present
 active) indirect discourse after \\doxi\\. For the phrase see
 # Heb 6:1; 8:3; 9:7
 The rabbis so felt when they crucified Jesus and when they
 persecuted the disciples
 # Ac 6:13; 7:57
 No persecution is more bitter than when done by religious
 enthusiasts and bigots like the Spanish Inquisition.

03585
 \\Because\\ (\\hoti\\). Definite reason for the religious hatred is
 ignorance of God and Christ as in
 # 15:21

03586
 \\Have I spoken\\ (\\lelalka\\). Perfect active indicative as in
 # 15:11; 16:1
 Solemn repetition. \\When their hour is come\\ (\\hotan elthi h hra\\
 \\autn\\). Indefinite temporal clause, \\hotan\\ with the second aorist
 active subjunctive of \\erchomai\\, "whenever their hour comes." The
 time appointed for these things. \\Now that\\ (\\hoti\\). Simply "that"
 (declarative conjunction in indirect discourse. Forewarned is to
 be forearmed. Cf.
 # 13:19
 \\From the beginning\\ (\\ex archs\\). As in
 # 6:64
 but practically like \\ap' archs\\ in
 # 15:27
 While Christ was with them, he was the object of attack
 # 15:18

03587
 \\And none of you asketh me\\ (\\kai oudeis ex humn erti me\\).
 Adversative use of \\kai\\="and yet" as in
 # 1:10
 Now that they realize that Jesus is going, the thoughts of the
 disciples turn on themselves and they cease asking the query of
 Peter
 # 13:36

03588
 \\Sorrow hath filled\\ (\\h lup peplrken\\). This word is not used of
 Jesus in the Gospels, in John only in this chapter. Perfect
 active indicative of \\plro\\. They do not see their way to go on
 without Jesus.

03589
 \\It is expedient for you\\ (\\sumpherei humin\\). Present active
 indicative of \\sumpher\\, old verb to bear together. See
 # 11:50
 where the phrase is used by Caiaphas "for us," here "for you"
 (\\humin\\ ethical dative). \\That I go away\\ (\\hina eg apelth\\).
 Subject clause the subject of \\sumpherei\\, \\hina\\ and second aorist
 active subjunctive of \\aperchomai\\. The reason (\\gar\\) for this
 startling statement follows. \\If I go not away\\ (\\ean m apelth\\).
 Third-class condition with \\ean\\ and the negative \\m\\ with
 \\apelth\\ as before. \\Will not come\\ (\\ou m elthi\\). Strong double
 negative with second aorist active subjunctive of \\erchomai\\. The
 Holy Spirit was, of course, already at work in the hearts of men,
 but not in the sense of witnessing as Paraclete which could only
 take place after Jesus had gone back to the Father. \\But if I go\\
 (\\ean de poreuth\\). Third-class condition again (\\ean\\ and the first
 aorist passive subjunctive of \\poreuomai\\). \\I will send\\ (\\pemps\\).
 First person future as in
 # 15

03590
 \\And he\\ (\\kai ekeinos\\). Emphatic demonstrative masculine pronoun.
 \\When he is come\\ (\\elthn\\). Second aorist active participle of
 \\erchomai\\, "having come" or "coming." \\Will convict the world\\
 (\\elegxei ton kosmon\\). Future active of \\elegch\\, old word for
 confuting, convicting by proof already in
 # 3:29; 8:46
 Jesus had been doing this
 # 7:7
 but this is pre-eminently the work of the Holy Spirit and the
 most needed task today for our complacent age. \\In respect of sin\\
 (\\peri hamartias\\). Concerning the reality of sin as missing the
 mark and as wronging God and man, and not a mere slip or animal
 instinct or devoid of moral responsibility or evil. Some
 scientists and psychologists (Freudians and behaviourists) seem
 bent on destroying man's sense of sin. Hence crime waves even in
 youth. \\And of righteousness\\ (\\kai peri dikaiosuns\\). The opposite
 of "sin" and to be yearned for after conviction. Cf.
 # Ro 1:19-3:21
 about the necessity of the God-kind of righteousness and the
 Sermon on the Mount for Christ's idea of righteousness. \\And of\\
 \\judgment\\ (\\kai peri krises\\). As certain to come as condemnation
 because of sin and the lack of righteousness. These are not
 played out motives in human life, but basal. For this ministry we
 have the help of the Paraclete. The Paraclete is here spoken of
 "not as man's advocate with God
 # 1Jo 2:1
 but as Christ's advocate with the world" (Bernard).

03591
 \\Because they believe not on me\\ (\\hoti ou pisteuousin eis eme\\).
 Without this conviction by the Paraclete such men actually have a
 pride of intellectual superiority in refusing to believe on
 Jesus.

03592
 \\And ye behold me no more\\ (\\kai ouketi thereite me\\). With the
 bodily eyes and without the Holy Spirit they are unable to behold
 Jesus with the spiritual vision
 # 14:19
 Without Christ they lose the sense of righteousness as is seen in
 the "new morals" (immorality, loose views of marriage, etc.).

03593
 \\Because the prince of this world hath been judged\\ (\\hoti ho archn\\
 \\tou kosmou toutou kekritai\\). Cf.
 # 12:31; 14:31
 for the title. Perfect passive indicative of \\krin\\. He stands
 condemned. The sinful world is in his grip, but he will be cast
 out
 # 12:31

03594
 \\But ye cannot bear them now\\ (\\all' ou dunasthe bastazein arti\\).
 The literal sense of \\bastaz\\, to bear, occurs in
 # 12:6
 For the figurative as here see
 # Ac 15:10
 The untaught cannot get the full benefit of teaching
 # 1Co 3:1; Heb 5:11-14
 The progressive nature of revelation is a necessity.

03595
 \\Howbeit\\ (\\de\\). One of the most delicate and difficult particles to
 translate, varying from "and" to "but." \\When he, the Spirit of\\
 \\truth, is come\\ (\\hotan elthi ekeinos, to pneuma ts altheias\\).
 Indefinite relative clause (\\hotan\\ and the second aorist active
 subjunctive of \\erchomai\\, no _futurum exactum_), "whenever he
 comes." Note \\ekeinos\\ (masculine demonstrative pronoun, though
 followed by neuter \\pneuma\\ in apposition. See
 # 15:26
 for this phrase about the Holy Spirit. He shall guide you
 (\\hodgsei humas\\). Future active of old verb \\hodge\\ (from
 \\hodgos\\, from \\hodos\\, way, \\hgeomai\\, to lead). See
 # Ps 24:5
 for "lead me into thy truth" (\\hodgson me eis tn altheian\\
 \\sou\\). Christ is both the Way and the Truth
 # 14:6
 and the Holy Spirit is the Guide who shows the way to the Truth
 (verse
 # 14
 This he does gradually. We are still learning the truth in
 Christ. \\From himself\\ (\\aph' heautou\\). In this he is like Christ
 # 1:26; 12:49; 14:10
 \\He shall declare\\ (\\anaggelei\\). Future active of \\anaggell\\, as in
 # 4:25
 See it also repeated in verse
 # 14
 \\The things that are yet to come\\ (\\ta erchomena\\). Neuter plural
 articular participle of \\erchomai\\, "the coming things." This
 phrase only here in the N.T. The things already begun concerning
 the work of the Kingdom
 # Lu 7:19; 18:30
 not a chart of future history. See
 # Lu 7:20; Joh 6:14; 11:27
 for \\ho erchomenos\\ (the coming one) used of the Messiah.

03596
 \\He shall glorify me\\ (\\ekeinos eme doxasei\\). This is the glory of
 the Holy Spirit, to glorify Jesus Christ. \\For he shall take of\\
 \\mine\\ (\\hoti ek tou emou lmpsetai\\). Future middle of \\lamban\\ and a
 definite promise of the Spirit's guidance in interpreting Christ.
 One need only refer to Peter's sermon at pentecost after the
 coming of the Holy Spirit, to Peter's Epistles, to Paul's
 Epistles, to Hebrews, to John's Epistles, to see how under the
 tutelage of the Holy Spirit the disciples grew into the fulness
 of the knowledge of God in the face of Christ
 # 2Co 6:4

03597
 \\Therefore said I\\ (\\dia touto eipon\\). Jesus explains how and why
 the Holy Spirit can and will reveal to the disciples what they
 need to know further concerning him. They had failed so far to
 understand Christ's words about his death and resurrection. The
 Holy Spirit as Guide and Teacher will teach them what they can
 only receive and understand after the resurrection and ascension
 of Jesus.

03598
 \\A little while\\ (\\mikron\\). The brief period now till Christ's death
 as in
 # 7:33; 13:33; 14:19
 \\Again a little while\\ (\\palin mikron\\). The period between the death
 and the resurrection of Jesus (from Friday afternoon till Sunday
 morning). \\Ye shall see me\\ (\\opsesthe me\\). Future middle of
 \\optomai\\, the verb used in
 # 1:51; 16:22
 as here of spiritual realities (Bernard), though \\there\\ is so
 used in
 # 20:14

03599
 \\Some of the disciples\\ (\\ek tn mathtn autou\\). Ellipsis of time
 (some) before \\ek\\ as in
 # 7:40
 Jesus seemed to contradict himself, for the disciples took both
 verbs in the same sense and were still puzzled over the going to
 the Father of
 # 14:3
 But they talk to one another, not to Jesus.
