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23. And my Father will love him. We have already explained that the love of God to us is not placed in the second rank, as if it came after our piety as the cause of that love, but that believers may be fully convinced that the obedience which they render to the Gospel is pleasing to God, and that they may continually expect from him fresh additions of gifts.

And we will come to him who loveth me; that is, he will feel that the grace of God dwelleth in him, and will every day receive additions to the gifts of God. He therefore speaks, not of that eternal love with which he loved us, before we were born, and even before the world was created, but since the time when he seals it on our hearts by making us partakers of his adoption. Nor does he even mean the first illumination, but those degrees of faith by which believers must continually advance, according to that saying,

Whosoever hath it shall be given to him, (Matthew 13:12.)

The Papists; therefore are wrong in inferring from this passage that there are two kinds of love with which we love God. They falsely maintain that we naturally love God, before he regenerates us by his Spirit, and even that by this preparation we merit the grace of regeneration; as if Scripture did not everywhere teach, and as if experience also did not loudly proclaim, that we are altogether alienated from God, and that we are infected and filled with hatred of him, until he change our hearts. We must therefore keep in view the design of Christ, that he and the Father will come, to confirm believers, in uninterrupted confidence in his grace.

24. He who loveth, me but keepeth not my words. As believers are mixed with unbelievers in the world, and as they must be agitated by various storms, as in a troubled sea, Christ again confirms them by this admonition, that they may not be drawn away by bad examples. As if he had said, “Do not look upon the world so as to depend on it; for there will always be some who despise me and my doctrine; but as for you, preserve constantly to the end the grace which you have once received.” Yet he likewise intimates that the world is justly punished for its ingratitude, when it perishes in its blindness, since, by despising true righteousness, it manifests a wicked hatred towards Christ.

And the word which you hear. That the disciples may not be discouraged or waver on account of the obstinacy of the world, he again procures credit to his doctrine, by testifying that it is from God, and that it was not contrived by men on the earth. And, indeed, the strength of our faith consists in our knowing that God is our leader, and that we are founded on nothing else than his eternal truth. Whatever then may be the rage and madness of the world, let us follow the doctrine of Christ, which rises far above heaven and earth. When he says that the word is not his, he accommodates himself to the disciples; as if he had said that it is not human, because he teaches faithfully what has been enjoined on him by the Father. Yet we know that, in so far as he is the eternal Wisdom of God, he is the only fountain of all doctrine, and that all the prophets who have been from the beginning spoke by his Spirit.

25. These things I have spoken to you. He adds this, that they may not despair, though they may have profited less than they ought to have done; for at that time he scattered a seed of doctrine, which lay hidden, and, as it were, suffocated in the disciples. He therefore exhorts them to entertain good hopes, until fruit be yielded by the doctrine which might now appear to be useless. In short, he testifies that in the doctrine which they had heard they have abundant ground of consolation, and that they ought not to seek it anywhere else. And if they do not immediately see it, he bids them be of good courage, until the Holy Spirit, who is the inward Teacher, speak the same thing in their hearts. This admonition is highly useful to all; for, if we do not immediately understand what Christ teaches, we begin to grow weary, and grudge to bestow unprofitable labor on what is obscure. But we must bring an eager desire to receive instruction; we must lend our ears and give attention, if we desire to make due proficiency in the school of God; and especially we need patience, until the Holy Spirit enable us to understand what we thought that we had often read or heard to no purpose. That the desire of learning may not be weakened in us, or that we may not fall into despair, when we do not immediately perceive the meaning of Christ speaking to us, let us know that this is spoken to us all.

The Holy Spirit will bring to your remembrance all things that I have said to you. It is indeed a punishment threatened by Isaiah against unbelievers, that the Word of God shall be to them as a book that is sealed, (Isaiah 29:11) but in this manner, also, the Lord frequently humbles his people. We ought, therefore, to wait patiently and mildly for the time of revelation, and must not, on that account, reject the word. When Christ testifies that it is the peculiar office of the Holy Spirit to teach the apostles what they had already learned from his mouth, it follows that the outward preaching will be vain and useless, if it be not accompanied by the teaching of the Spirit. God has therefore two ways of teaching; for, first, he sounds in our ears by the mouth of men; and, secondly, he addresses us inwardly by his Spirit; and he does this either at the same moment, or at different times, as he thinks fit.

But observe what are all these things which he promises that the Spirit will teach. He will suggest, he says, or bring to your remembrance, all that I have said. Hence it follows, that he will not be a builder of new revelations. By this single word we may refute all the inventions which Satan has brought into the Church from the beginning, under the pretense of the Spirit. Mahomet and the Pope agree in holding this as a principle of their religion, that Scripture does not contain a perfection of doctrine, but that something loftier has been revealed by the Spirit. From the same point the Anabaptists and Libertines, in our own time, have drawn their absurd notions. But the spirit that introduces any doctrine or invention apart from the Gospel is a deceiving spirit, and not the Spirit of Christ. What is meant by the Spirit being sent by the Father in the name of Christ, I have already explained.