Month: May 2021

4 He shall judge between the nations,

and shall decide disputes for many peoples;

and they shall beat their swords into plowshares,

and their spears into pruning hooks;

nation shall not lift up sword against nation,

neither shall they learn war anymore.

Rashi

Into plowshares—Koltres in O.F.

Pruning hooks—Sarpes in O.F. serpes in modern French, with which they prune the vineyards.

The adversaries of the Lord shall be broken to pieces;

against them he will thunder in heaven.

The Lord will judge the ends of the earth;

he will give strength to his king

and exalt the horn of his anointed. 1SA 2:10

Rashi

Against them he will thunder in heaven—The spelling is עלו “they have ascended” meaning that even if they have ascended to the heavens, he thunders against and casts them down.

Will judge the ends of the earth—Will judge them; in O. F., jostizier.

He makes wars cease to the end of the earth;

he breaks the bow and shatters the spear;

he burns the chariots with fire. PSA 46:10

John Gill

He makes wars cease to the ends of the earth—As at the birth of Christ, the Prince of Peace, in the times of Augustus Caesar, when there was a general peace in the world, though it did not last long; and in the times of Constantine, signified by silence in heaven for half an hour (Rev 8:1); when for a while there was a cessation from wars and persecution; and as will be in the latter day, and which is here chiefly designed; when nations shall learn war no more, and Christ’s kingdom will take place; of which and its peace there shall be no end (Psa 72:7; Isa 2:4; 9:5-6). The consideration of which may serve to relieve distressed minds under terrible apprehensions of present troubles and public calamities;

He breaks the bow and shatters the spear; he burns the chariots with fire—Or “carts” or “wagons,” in which, as Aben Ezra observes, arms and provision were carried for the use of soldiers; the Targum renders it “round shields”: and the destroying of all these military weapons and carriages is a token of peace, and of war’s being caused to cease, there being no more use for them; with this compare Eze 39:8-9. It was usual to burn the arms of enemies taken in war.

because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead. ACT 17:31

John Gill

Because he has fixed a day—The day of judgment is fixed by God in his eternal purposes, and is sure and certain, and will come, though it is not known by men or angels; and this is a reason why God will have the doctrine of repentance everywhere published, both to Jews and Gentiles, since all must come to judgment: and the day for it is appointed by him,

On which he will judge the world in righteousness—The whole world will be judged, and every individual in it, good and bad, righteous and wicked; and this judgment will be a righteous one; it will proceed according to the strict rules of justice and equity, and upon the foot of the righteousness of Christ, as that has been received or rejected by men, or as men are clothed with, or are without that righteousness:

By a man whom he has appointed—Beza’s ancient copy reads, “the man Jesus”: not that the apostle means that Christ is a mere man; for then he would not be fit to be a judge of quick and dead, and to pass and execute the definitive sentence; which requires omniscience and omnipotence: but preaching to mere Gentiles, he chose not at once to assert the deity of Christ, though he tacitly suggests it: but intended, by degrees, to open the glories of his nature and office to them, he being the person God had from all eternity appointed, and in time had signified, should have all judgment committed to him, and by whom the last judgment shall be managed and transacted:

And of this he has given assurance to all—Or full proof, both of his being the judge, and of his fitness to be one, and also of the righteousness, according to which he will judge:

By raising him from the dead—Whereby he was declared to be the Son of God; and when all power in heaven and in earth was given to him; and which was done for the justification of all those for whose offences he was delivered: and this seems to be the reason why the apostle calls Christ the judge a man, that he might have the opportunity of mentioning his resurrection from the dead.

5 O house of Jacob,

come, let us walk

in the light of the Lord. ISA 2:4-5

Rashi

O house of Jacob . . .—The nations will say this to them, and this verse refers back to the verse commencing with, “And many peoples shall come . . .”

Come, let us walk in the light of the Lord—They will say this to them. Jonathan, however, renders: And those of the house of Jacob will say, “Come, let us walk in the teaching of the law of the Lord.”

Blessed are the people who know the festal shout,

who walk, O Lord, in the light of your face, PSA 89:16

Rashi

Who know the festal shout—Who know how to appease their Creator on Rosh Hashanah with the blasts, upon which they arrange the blessings of “malchuyoth” (manifestations of God’s dominion), “zichronoth” (remembrances), and “shofaroth.”

10 Who among you fears the Lord

and obeys the voice of his servant?

Let him who walks in darkness

and has no light

trust in the name of the Lord

and rely on his God.

John Gill

Who among you fears the Lord? Not with a slavish fear of the awful majesty of God, or of his tremendous judgments, or of wrath to come, but with a filial fear, a fear of the Lord, and his goodness, which is an internal principle in the heart, a reverential affection for God, a godly fear of him; is attended with faith in him, and joy of him; which makes holy, and keeps humble, and takes in the whole worship of God: of men of this character there are but few, and especially there were but few among the Jews at this time which the prophecy refers to; the greatest part were rejecters of Christ, before spoken of, and to; and from whom the Lord turns himself, and addresses these few. There are none that naturally fear the Lord, only such who have the grace bestowed on them; their number is but small, but there are always some in the worst of times, and these are taken notice of by the Lord (Mal 3:16-17, 20),

And obeys the voice of his servant—Not the prophet, as the Targum adds, and as it is commonly interpreted by the Jewish writers, and others; though some of them say this is “Metatron,” a name of the Messiah with them; and indeed he is meant, before spoken of as the Lord’s servant, and represented as an obedient one, and afterwards as righteous; see Isa 49:3; 50:5-6; 53:11 and by his “voice” is meant either his gospel, which is a soul quickening and comforting voice, a charming and alluring one; and which is obeyed, heard, and listened to, by his people, externally and internally, when they receive it by faith, and in the love of it; or else his commands, precepts, and ordinances, which love constrains his people to an obedience to; and where there is the fear of God, there will be hearing of his word, and submission to his ordinances:

Let him . . . trust in the name of the Lord—Not in himself, nor in any creature, but in the Lord himself; in the perfections of his nature, his mercy, grace, and goodness; in the name of the Lord, which is a strong tower, and in whom is salvation; in Christ, in whom the name of the Lord is, and whose name is the Lord our righteousness; and to trust in him, when in the dark, is a glorious act of faith; this is believing in hope against hope.

Who walks in darkness—Not the Lord’s servant, but the man that fears the Lord, and obeys his servant’s voice, such an one may be in darkness, and walk in it; or “in darknesses,” as in the original; not only in affliction and misery, often expressed by darkness in Scripture, but in desertion, under the hidings of God’s face; and which may continue for a while:

And has no light—Or “shining”: not without the light of nature, nor without the light of grace, but without the light of God’s countenance shining upon him; without the light of spiritual joy and comfort shining in his heart; and this must be a very distressing case indeed.

And rely on his God—Covenant interest continues in the darkest dispensation; God is the believer’s God still; and faith is a staying or leaning upon him, as such; a dependence upon his power to protect, on his wisdom to guide, and on his grace, goodness, and all sufficiency, to supply.

Rashi

The voice of his servant—The voice of the prophets.

Who walks in darkness—Even if trouble comes upon him, let him . . . trust in the name of the Lord, for he shall save him.

11 Behold, all you who kindle a fire,

who equip yourselves with burning torches!

Walk by the light of your fire,

and by the torches that you have kindled!

This you have from my hand:

you shall lie down in torment. ISA 50:10-11

to give light to those who sit in darkness and in the shadow of death,

to guide our feet into the way of peace. LUK 1:79

John Gill

To give light to those who sit in darkness—God’s elect among the Jews, who were not only in a state of unregeneracy, which is a state of darkness, ignorance, and unbelief; but in the darkness of the legal dispensation, and at this time under more than ordinary darkness and ignorance; having lost the knowledge of the righteousness of God, and of the spirituality of his law, the true sense of the Scriptures, and right notions of the Messiah; being led by blind guides, the scribes and Pharisees;

And—Were as it were also,

In the shadow of death—In a state seemingly irrecoverable, when Christ, the great light arose, and shone upon them; and communicated spiritual light, life, and heat to them; see Isa 9:3 compared with Mat 4:13-16 though Christ is also a light, to lighten his chosen ones among the Gentiles (Luk 2:32), but the Jews seem chiefly to be intended here:

To guide our feet into the way of peace—Which we knew not: not that he came to teach us how to make our peace with God, but to make peace for us, by the blood of his cross; and so by his Spirit and word, lead us into the true way of enjoying spiritual peace here, and eternal peace hereafter.

When we believe in God and submit ourselves to his Lordship, we can have peace. Here we see God as the ultimate Judge. In the latter days, Isaiah says, the nations will no longer be at war, and weapons meant to hurt others will be forged into tools for harvest and peacetime. In God, we can be at peace with him and with one another, even here on earth. God invites us to live this sort of life with him: to journey with him, to learn his ways, and to have peace in him. How did you feel when you accepted the invitation of God to live this life in him?

. . . “Come, let us go up to the mountain of the Lord,

to the house of the God of Jacob,

that he may teach us his ways

and that we may walk in his paths.”

For out of Zion shall go forth the law,

and the word of the Lord from Jerusalem. ISA 2:3

The rest of the passage shows what will take place in the house of God: that he may teach us his ways and that we may walk in his paths. God desires for his people to learn his ways. When we put our faith in him, we will learn his ways, and if we walk in his paths by obeying him and listening for his correction, we will become more and more like him. As a result of knowing God more and more, what are some things in your life that have changed?

The Lord sends forth from Zion

your mighty scepter.

Rule in the midst of your enemies! PSA 110:2

John Gill

The Lord sends forth from Zion your mighty scepter—His royal and powerful scepter, called the scepter of righteousness (Psa 45:7), and is no other than the gospel, the power of God to salvation; and which is mighty through him, for the reducing souls to the obedience of Christ; when it comes with power, and works effectually. This was first preached in Zion, or Jerusalem, and went out from thence into all parts of the world; the first ministers of it had their commission there, and were sent from thence to publish it all over the world; see Isa 2:3; Luk 24:47; Act 1:4; 8:4, by means of which the kingdom of Christ was set up and spread in the world; with this scepter in his hand, he went forth with his ministers, conquering and to conquer (Rev 6:2). The Jews own this scepter to be a scepter in the hand of the Messiah, which they seem to understand literally; and have a fabulous notion of its being the same that Jacob, Judah, Moses, Aaron, David, and so every king of Judah, had, down to the destruction of the temple: the Targum in the king’s Bible is,

“the Word of the Lord shall send”

the essential Word.

Rule in the midst of your enemies—Or, “you shall rule,” as the Targum and Arabic version; in the hearts of those who, in their unregenerate state, are enemies: but the arrows of his word being sharp in them, they are brought to submit to him; the everlasting doors are caused to open; he enters in, takes possession of their hearts, and rules there. Or this may be understood of his church in the world, which is his kingdom, and lies surrounded with enemies on all hands; but, in spite of them, and all their opposition, he will support his kingdom and interest.

Rashi

The Lord sends forth from Zion your mighty scepter—When you return from the war and your men are weary and in pursuit, the Lord will send you Melchizedek king of Salem, to bring out bread and wine (Gen 14:14).

Scepter—This is an expression of support, as (above 105:16): “all supply of bread.”

Rule in the war.

In the midst of your enemies safely.

4 “Whoever is simple, let him turn in here!”

To him who lacks sense she says,

Rashi

“Whoever is simple, let him turn in here” and learn it and become wise.

Sanhedrin 38a:17

The verse states in that passage: “Whoever is simple, let him turn in here!” To him who lacks sense she tells him” (Pro 9:4). The Gemara explains: The Holy One, blessed be he, said: Who lured this man to sin? The woman told him to sin. An allusion to the interpretation that one who is lured to sin by a woman is called one “that lacks sense” is as it is written: “He who commits adultery lacks sense” (Pro 6:32).

5 “Come, eat of my bread

and drink of the wine I have mixed.

John Gill

Come, eat of my bread—Which stands for all the provisions of Christ’s house; it designs the gospel, which to a believer is more than his necessary food; and the ordinance of the supper, one of the symbols of which is bread; and more especially Christ himself, the bread of God, the living bread that came down from heaven, which is to be eaten by faith; and this only, for everything else is that which is not bread; and this daily, as the Israelites ate their manna; this is the believer’s daily bread; and largely and freely, to which they are welcome by Christ; and with gladness and singleness of heart, joyfully and with sincerity;

And drink of the wine I have mixed—Of the love of Christ; or of the love of the Father, Son, and Spirit, which meet and mingle together: to “drink” of this is to partake of it by faith, and be persuaded of interest in it; this may be drank largely of, for there is enough, a river of it; and without danger, it is not intoxicating as wine, wherein is excess; and it may be had freely, without money and without price (Son 1:2, 4; 5:1; Isa 55:1).

6 Leave your simple ways, and live,

and walk in the way of insight.” PRO 9:4-6

Rashi

Leave your simple ways—The way of simplicity and live.

And walk—Heb. מסכתי, an expression of stepping, as in (Job 23:11): “To his steps (באשרו) my foot was held fast.”

For there shall be a day when watchmen will call

in the hill country of Ephraim:

“Arise, and let us go up to Zion,

to the Lord our God.” JER 31:5

Rashi

Watchmen will call—The lookouts at the tops of the lofty towers to announce with a voice heard a distance away. Another explanation: נֹצְרִים is like “He keeps (נֹצֵר) lovingkindness” (Exo 34:7), an expression of keeping. That is to say: There is a day when they will call those who kept the law and say, “Arise . . .” And so did Jonathan render: There are many days and much goodness that is destined to come to the righteous who kept my law from days of old.

4 In those days and in that time, declares the Lord, the people of Israel and the people of Judah shall come together, weeping as they come, and they shall seek the Lord their God.

John Gill

In those days and at that time, declares the Lord—When Babylon shall be taken and destroyed, then what follows shall be accomplished; which, as it respects the conversion of the Jews, shows that this prophecy is not to be restrained to literal Babylon:

The people of Israel and the people of Judah shall come together—Upon the taking of Babylon, in a literal sense, by Cyrus, the children of Israel, or the ten tribes, carried away by the Assyrians, did not return; only the children of Judah, or the tribes of Judah and Benjamin, with the Levites, and a few of the other tribes, that might be mixed among them: but when mystical Babylon is fallen, then the whole body of the Jews will be converted, and return to their own land, Israel and Judah; which is foretold in other prophecies, as here, which speak of their general conversion; see Jer 30:3, 9; Eze 37:16-25; Hos 2:2;

Weeping—Which is another circumstance, which shows that this does not respect the return of the Jews from the Babylonish captivity; for that was attended with joy, and not with tears; see Psa 126:1-2; unless it is to be understood of weeping for joy, and of tears of joy, as Kimchi interprets it; but it is better to understand it of that godly sorrow and mourning for sin, which will appear in the Jews at the time of their conversion; particularly for their fathers’ ill treatment of the Messiah, their unbelief and rejection of him, and their continued obstinacy and perverseness, and other sins; see Jer 31:8; Zec 12:10;

As they come, and they shall seem the Lord their God—Even David their king, the true Messiah, who is Lord and God; to him they shall seek for peace, pardon, righteousness, and eternal life; and acknowledge him to be the Messiah, their Lord, and their God; embrace his gospel, and submit to his ordinances; see Jer 30:9; Hos 3:5. The Targum is,

“when they were carried captive, they went weeping; but when they return from the land of their captivity, they shall seek the worship of the Lord their God.”

5 They shall ask the way to Zion, with faces turned toward it, saying, “Come, let us join ourselves to the Lord in an everlasting covenant that will never be forgotten.” JER 50:4-5

Rashi

Turned toward it—Toward this place, Jerusalem, they shall direct their faces when Babylon will be destroyed and they will leave it with the sanction of Cyrus, king of Persia.

Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock. MAT 7:24

But he said, “Blessed rather are those who hear the word of God and keep it!” LUK 11:28

John Gill

But he said—Christ said “to the woman,” Persic version reads, as correcting her, though not denying it, nor reproving her for it, but improving upon it:

Blessed rather are those who hear the word of God and keep it—Intimating, that though his mother was happy in bearing and suckling such a son, yet it was a far greater happiness to hear the word of God; meaning either himself, the eternal “Logos,” so as to embrace him, believe on him, and have him formed in the heart; or the gospel preached by him, so as to understand it, receive it as the ingrafted word, and bring forth fruit, and act in obedience to it, observe it, and abide by it, and never relinquish it. This is a greater happiness than to be related to Christ in the flesh, though ever so nearly. The Ethiopic version reads, “who hear the word of God and believe and keep it”: for faith comes by hearing, and shows itself in doing. Barely to hear the word, and even give an assent to it, will be of little avail, unless what is heard and believed is put in practice.

If anyone’s will is to do God’s will, he will know whether the teaching is from God or whether I am speaking on my own authority. JOH 7:17

John Gill

If anyone’s will is to do God’s will—Meaning, not one that perfectly fulfils the law, which is the good, and perfect, and acceptable will of God; for there is no man that does this, or can do it; nor is it so said here, “if anyone do God’s will,” but “if anyone’s will is to do” it; that is, is desirous of doing it; who has it wrought in him both to will and do, of the good pleasure of God, by his grace and Spirit; with whom to will is present, though, he has not power to perform, and so is a spiritual man; and who believes in the Lord Jesus Christ, which is one branch of the will of God; and who depends upon the Spirit and grace of God, and acts from a principle of love to God, and in the exercise of faith on Christ:

He will know whether the teaching is from God or whether I am speaking on my own authority—Not a man of mere natural knowledge and learning, or a man of theory and speculation, is a judge of doctrine; but he that leans not to his own understanding, and implores the assistance of the Divine Spirit, and who is for reducing doctrine into practice: he knows by the efficacy of the doctrine upon his heart, and the influence it has on his life and conversation; by its coming not in word only, but in power; and by its working effectually in him, whether it is divine or human, of God or of man.

So I sent for you at once, and you have been kind enough to come. Now therefore we are all here in the presence of God to hear all that you have been commanded by the Lord. ACT 10:33

6 Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me.

8 And a highway shall be there,
and it shall be called the Way of Holiness;
the unclean shall not pass over it.
It shall belong to those who walk on the way;
even if they are fools, they shall not go astray.

9 No lion shall be there,
nor shall any ravenous beast come up on it;
they shall not be found there,
but the redeemed shall walk there. ISA 35:8-9

John Gill

No lion shall be there—That is, in the way before described; no wicked persons, comparable to lions for their savage and cruel dispositions towards the people of God; for those who have been as such, as Saul before conversion, yet when brought into this way become as tame as lambs. The Targum interprets it of tyrannical kings and princes,

“there shall not be there a king doing evil, nor an oppressive governor”;

And Jarchi applies it to Nebuchadnezzar, as in Jer 4:7 and the sense may be, that when this way shall be more known on earth, in the latter day, there will be no persecutor of the church and people of God: or else Satan, the roaring lion, is here meant, who has no part nor lot in this way of salvation; and all that are in it are out of his reach; and though he may disturb in the paths of duty and ordinances, yet he can never destroy those who are in Christ the way:

Nor shall any ravenous beast come up on it—Upon the high way; the same may be intended as before:

They shall not be found there—Walking, ravaging, and destroying:

But the redeemed shall walk there—Without fear, as Kimchi adds, since no lion, or any beast of prey, shall be found upon it: the “redeemed” are the redeemed of the Lord, and by him, and are peculiarly his, being bought with his precious blood, redeemed from among men, and unto God, and from sin, the law, its curse, and condemnation; these “shall walk” in the way of life and salvation by Christ, in consequence of their being redeemed; which supposes life, strength, and wisdom, which are given them, and a proficiency or going forward: they “shall” walk here; though they have been blind, their eyes shall be opened to see this way; and, though weak, they shall have strength to walk in it; and, though foolish, they shall have wisdom to guide their feet with discretion; and, though they may stumble and fall, they shall rise again, and shall keep on walking to the end.

7 If you had known me, you would have known my Father also. From now on you do know him and have seen him.”

John Gill

If you had known me—Christ having made mention of his Father’s house, and of himself, as the way there, and the way of access to the Father, was willing to inform his disciples better concerning him before his departure from them, which he introduces, saying: “if you had known me”; that is, more fully and perfectly; for that they knew Christ to be the Son of God, the Saviour of the world, and true Messiah, is certain, though they were not so thoroughly acquainted, as afterwards, with his person, power, and office:

You would have known my Father also—For the knowledge of the Father, and of Christ, go together; he that sees the one, sees the other; he that believes in the one, believes in the other; and the knowledge of both is necessary to eternal life; and as a person increases in the knowledge of the one, so of the other. The disciples had some knowledge of them both, but what was very small and obscure, in comparison of what they afterwards had:

From now on you do know him and have seen him—Some read these words, “henceforwards you shall know him, and see him”; that is, in a very short time, when the Spirit is poured down from on high upon you, and you have received the gifts of the Holy Spirit, you shall then have an enlarged knowledge both of me and my Father. Others render them, as an exhortation, “henceforward know him”; acknowledge the Father in all that I have done, believing that you see the Father in me, and in all my works; though they are rather to be considered as an assertion, declaring, that they then had some knowledge of the Father; “and now you do know him and,” or “because you have seen him”; in me, who am “the brightness of his glory, and the express image of his person.”

8 Philip said to him, “Lord, show us the Father, and it is enough for us.”

5 The Lord descended in the cloud and stood with him there, and proclaimed the name of the Lord.

John Gill

The Lord descended in the cloud—The same with the cloudy pillar, which was now gone up from the door of the tabernacle, and was on high in the air over the mount, and on which the Lord now descended in it, as he had before (Exo 19:9, 16, 18):

And stood with him there—Not Moses stood with the Lord, as the Vulgate Latin version; but the Lord, or the cloud in which the Lord was, stood near to Moses:

And proclaimed the name of the Lord—Jehovah declared with a loud voice out of the cloud, that the Lord was there; the Targum of Jonathan is,

“and Moses called on or in the name of the Word of the Lord;”

and so the Vulgate Latin version refers it to Moses, and renders the words, “calling on the name of the Lord”; but the following verse clearly shows that it must be understood of the Lord, and not of Moses.

6 The Lord passed before him and proclaimed, “The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness,

Rashi

The Lord, the Lord—This is the attribute of divine mercy. It is repeated, once for before the person sins, and once for after he sins and repents (Rosh Hashanah 17b).

God—This is also an attribute of divine mercy, and so he the Psalmist says: “My God, my God, why have you forsaken me?” (Psa 22:2). One cannot say to the attribute of stern justice, “Why have you forsaken me?” I found this in Mekhilta d’Rabbi Yishmael 15:2:2.

Slow to anger—He defers his anger and does not hasten to punish—it may be that the sinner will repent.

And abounding in steadfast love—To those who need steadfast love because they lack sufficient merits.

And faithfulness—Faithfully rewarding those who perform his will.

7 keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children’s children, to the third and the fourth generation.” EXO 34:5-7

9 Jesus said to him, “Have I been with you so long, and you still do not know me, Philip? Whoever has seen me has seen the Father. How can you say, ‘Show us the Father’?

John Gill

Jesus said to him, “Have I been with you so long”—Conversing familiarly with you, instructing you by my ministry, and performing so many miraculous works among you, for so long a time; see (Heb 5:11-12);

And you still do not know me, Philip? Surely you cannot be so ignorant as this comes to; as you have seen me with your bodily eyes, as a man, you must, know that I am God by the doctrines I have taught you, and the miracles I have wrought among you: and

Whoever has seen me—Not with the eyes of his body, but with the eyes of his understanding; he that has beheld the perfections of the Godhead in me:

Has seen the Father—The perfections which are in him also; for the same that are in me are in him, and the same that are in him are in me: I am the very image of him, and am possessed of the same nature, attributes, and glory, that he is; so that he that sees the one, sees the other:

How can you say, “Show us the Father”? Such a request is a needless one, and betrays great weakness and ignorance.

10 Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own authority, but the Father who dwells in me does his works.

John Gill

Do you not believe that I am in the Father? This surely is, as it must needs be, and ought to be, an article of your faith, “that I am in the Father,”

And the Father is in me—Phrases which are expressive of the sameness of nature in the Father and the Son; of the Son’s perfect equality with the Father, since the Son is as much in the Father, as the Father is in the Son; and also of the personal distinction there is between them; for nothing with propriety can be said to be in itself. The Father must be distinct from the Son who is in him, and the Son must be distinct from the Father, in whom he is; the Father and Son, though of one and the same nature, cannot be one, and the same person:

The words that I say to you I do not speak on my own authority—The doctrines which I preach among you are a proof of what I assert, and to them I appeal; for these are not of myself, as man,

But the Father who dwells in me—And so prove that I am truly God, of the same nature with my Father; that he is in me, and I in him; since they are such as none but the only begotten, who is in the bosom of the Father, could ever have declared and made known to you; Likewise, the works which I do, as man, I do not of myself; but

Does his works—For so this passage must be understood and supplied, in which Christ proceeds to another argument, taken from his works, proving the Father to be in him, and that he is in the Father, which, is enlarged on in Joh 14:11.

11 Believe me that I am in the Father and the Father is in me, or else believe on account of the works themselves.

12 Truly, truly, I say to you, whoever believes in me will also do the works that I do; and greater works than these will he do, because I am going to the Father.

13 Whatever you ask in my name, this I will do, that the Father may be glorified in the Son.

John Gill

Whatever you ask in my name—Whether it be for assistance in preaching of the gospel; or for the performance of miraculous operations in confirmation of it; or for success to attend it; or for any blessings whatever, whether for themselves or others:

This I will do—He does not say, that he would be a mediator between God, and them, an advocate with the Father for them, and would intercede, and use his interest with him that it might be done, which would have been saying much, and all which he does; but he declares he will do it himself, which is a proof of his deity, and an instance of his omnipotence:

That the Father may be glorified in the Son—This may be referred either to the petition, which must be made with this view, that the Father may be glorified by, or in the Son, in whose name it is put up, and for whose sake it is made; or to Christ’s promise to do it; who in doing it, seeks not his own glory, at least not singly; but as the good of his people, so the glory of his heavenly Father.

14 If you ask me anything in my name, I will do it.”

John Gill

If you ask me anything in my name—These words are much, the same with the former, and have been thought, by some, to have crept into the text from the margin; though they seem rather to be repeated by Christ, the more to strengthen and confirm the faith of his disciples in this matter; that whatever they asked

In my name—Either calling upon it, he being equally the object of prayer with the Father, or making mention of it, pleading the merits of his blood, righteousness, and sacrifice; whatever was according to the will of God, was for his glory, and their real good, he would do it for them, as well when absent from them, as present with them.

9 As the Father has loved me, so have I loved you. Abide in my love.

10 If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love.

John Gill

If you keep my commandments, you will abide in my love—Not that their continuance in the heart’s love and affection of Christ depended upon their observation of his commands; for as the keeping of them is not the cause or reason of the saints having an interest in the love of Christ, so it is not the cause or reason of their abiding in it; but to such that observe the commandments of Christ he will continue to make further discoveries of his love, and let them see more clearly and largely what a value he has for them, and how much he loves them: or the sense is, that by keeping the commandments of Christ, his disciples and followers show that they love him, and continue in their affection to him:

Just as I have kept my Father’s commandments and abide in his love—The commandments of the Father kept by Christ were not only the precepts of the moral law, and the rites of the ceremonial one, which he strictly observed; but the preaching of the gospel, and submitting to the ordinances of it, doing of miracles, and laying down his life for his people; in performing which, as his Father testified his approbation of them, and how strongly he was affected to him, what an abiding he had in his love; so Christ hereby showed his constant and continued love to his Father; and which was done by him, that the world, as well as his disciples, might know how much he loved him; see Joh 14:31.

11 These things I have spoken to you, that my joy may be in you, and that your joy may be full.

12 This is my commandment, that you love one another as I have loved you.

John Gill

This is my commandment, that you love one another—Christ had been before speaking of his commandments; and he mentions this as the principal one, and to which all the rest may be reduced; for as the precepts of the second table of the moral law may be briefly comprehended in this one duty, love to our neighbour, so all the duties of Christianity, relative to one another, are reducible to this, by love to serve each other. This was the commandment which lay uppermost on Christ’s heart, and which he knew, if attended to, the rest could not fail of being observed. The argument by which, and the manner in which, he presses it, is as before:

As I have loved you—Than which nothing can be more strong and forcible; see Joh 13:34.

13 Greater love has no one than this, that someone lay down his life for his friends.

14 You are my friends if you do what I command you.

John Gill

You are my friends—This is an application of the foregoing passage, and more, clearly explains it. The character of “friends,” is applied to the disciples of Christ; and belongs, not only to his apostles, but to all that love him, believe in him, and obey him; to whom he has showed himself friendly, by laying down his life for them: for this clearly shows, that Christ had respect in the former words, to his own laying down his life for his people, in consequence of his great love to them; whereby he has made them friends, and who appear to be so by their cheerful obedience to him:

If you do what I command you—Not that their doing of the commandments of Christ interested them in his favour; or made them his friends; or was the reason and motive of his laying down his life for them, and showing himself in such a friendly manner to them: but the sense is, that by observing his commands from a principle of love, they would make it appear that they were his friends, being influenced by his grace, and constrained by a sense of his love in dying for them, to act such a part.

But you, Israel, my servant,

Jacob, whom I have chosen,

the offspring of Abraham, my friend; ISA 41:8

Sotah 31a:7

The Gemara asks: And with regard to Abraham himself, from where do we derive that he acted out of a sense of love? As it is written: “The offspring of Abraham who loved me” (Isa 41:8).

Tractate Gerim 4:3

Beloved are proselytes by God, for Scripture everywhere uses the same epithets of them as of Israel; as it is stated, But you, Israel, my servant, Jacob, whom I have chosen (Isa 41:8). Jacob is here interpreted as ibid. 44:5, Another will call on the name of Jacob—these are the proselytes of righteousness (cf. towards the end of this tractate). The order of the quotations in V is confused. The term “love” is applied to Israel, as it is stated, “I have loved you,” says the Lord (Mal 1:2), and the term “love” is applied to proselytes, as it is stated, And loves the sojourner, giving him food and clothing (Deu 10:18). Israel are called “servants,” as it is stated, For it is to me that the people of Israel are servants (Lev 25:55) and proselytes are called “servants,” as it is stated, To be his servants (Isa 56:6). The term “accepted” is used of Israel, as it is stated, It shall regularly be on his forehead, that they may be accepted before the Lord (Exo 28:38), and the term “accepted” is used of proselytes, as it is stated, Their burnt offerings and their sacrifices will be accepted on my altar (Isa 56:7). The term “keeping” is applied to Israel, as it is stated, The Lord is your keeper; the Lord is your shade on your right hand (Psa 121:5), and the term “keeping” is applied to proselytes, as it is stated, The Lord watches over the sojourners (ibid. 146:9). The term “ministering” is applied to Israel, as it is stated, But you shall be called the priests of the Lord;

they shall speak of you as the ministers of our God (Isa 61:6), and the term “ministering” is applied to proselytes, as it is stated, And the foreigners who join themselves to the Lord, to minister to him (ibid. 56:6).

Beloved are proselytes seeing that our father Abraham did not circumcise himself when he was twenty or thirty years of age, but when he was ninety-nine years old (cf. Gen 17:24); since if he had circumcised himself when he was twenty or thirty years old, no Gentile would have become a proselyte when he had passed the age of twenty or thirty. The Holy One, blessed be he, kept putting it off until he had reached ninety-nine years, so as not to close the door in the face of proselytes, and to allow more days and years so as to increase the reward of those who do His will, as it is stated, The Lord was pleased, for his righteousness’ sake, to magnify his law and make it glorious (Isa 42:21). Our father Abraham called himself a ger, as it is stated, I am a stranger [ger] and a sojourner with you (Gen 22:4). Similarly David, king of Israel, called himself a ger, as it is stated, For I am a sojourner [ger] with you (Psa 39:13), and likewise it states, For we are strangers before you (1Ch 29:15).

Beloved is the land of Israel because it makes proselytes fit to be received. If a man says in the land of Israel, “I am a proselyte,” he is accepted at once, but outside the land of Israel he is not accepted unless his witnesses are with him. Beloved is the land of Israel because it atones for iniquities and transgressions, as it is stated, And no inhabitant will say, “I am sick”; the people who dwell there will be forgiven their iniquity (Isa 33:24).

And so you find in the four classes that stand before the Holy One, blessed be he, as it is stated, One will say, “I am the Lord’s,” another will call on the name of Jacob, and another will write on his hand, “The Lord’s,” and name himself by the name of Israel (ibid. 44:5). One will say, “I am the Lord’s,”—this alludes to one who belongs wholly to the Omnipresent and has no admixture of sin. Another will call on the name of Jacob—this alludes to the proselytes of righteousness. Another will write on his hand, “The Lord’s”—this alludes to those who repent. And name himself by the name of Israel—this alludes to those who fear heaven.

15 No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you.

John Gill

No longer do I call you servants—As they and the rest of the people of God had been, under the legal dispensation; for though they were children, yet differed nothing from servants; and were very much influenced and impressed with a servile spirit, a spirit of bondage to fear, being kept under tutors and governors by a severe discipline; but now Christ being come in the flesh, and being about to lay down his life, and make reconciliation for them, henceforward he would not use, treat, or account them as servants:

For the servant does not know what his master is doing—Designs to do, or is about to do; he is not made privy to all his counsels and purposes; these are only opened to him as necessity requires; which was pretty much the case of the Old Testament church, who, comparatively speaking, were used as servants; and had not the knowledge of the mysteries of grace, and of the counsels of God, as they are now laid open under the gospel dispensation:

But I have called you friends—That is, accounted, reckoned of them, used them as his friends and familiar acquaintance; whom he told all his mind to, and would go on to treat them as such; by leading them more and more, as they were able to bear it, into the designs of his grace, and the doctrines of his gospel: just as Abraham was called the friend of God, and proved to be so, by his not concealing from him the thing he was about to do:

For all I have heard from my Father I have made known to you—Not all that he knew as the omniscient God, for there was no necessity that all such things should be made known to them; but all things which he had delivered to him as man and mediator, by his Father, respecting the salvation of men; all things which he himself was to do and suffer, in order to obtain eternal redemption; and the whole of the gospel, as to the essential and substantial parts of it, they were to preach; for otherwise, there were some things which as yet they were not able to bear, and were reserved to another time, to be made known to them by his Spirit.

16 You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide, so that whatever you ask the Father in my name, he may give it to you.

17 These things I command you, so that you will love one another.

John Gill

These things I command you—The doctrines which Christ said, as one having authority, concerning the vine and branches; his love to his disciples, in laying down his life for them, and in accounting and using them as friends, and not servants; in choosing, ordaining, and sending them forth, for the ends above mentioned; these were delivered by him with this view, to promote brotherly love among them:

That you will love one another—This lay much upon his heart, he often mentions it; this is the third time it is expressed by him, in these his last discourses; and indeed, since he had declared such strong love and affection for them, it was but right and proper they should love one another; nor does anything more tend to increase mutual love among the saints, than the consideration of their common interest in the unchangeable love of their Lord.

3 . . . “Come, let us go up to the mountain of the Lord . . .” ISA 2:3

Walking in the light of the Lord means journeying with him toward the house of God on the mountain of the Lord, the highest of the mountains. Isaiah’s prophecy shows how people of all nations will flow to his house with joy and eagerness, calling others to join them. Today, the house of God refers to his people, the Church. Because God had ordained that this would happen, it is his desire that we, along with believers from every nation, journey toward his house. What got you started on your journey with the Lord?

8 Good and upright is the Lord;

therefore he instructs sinners in the way.

John Gill

Good and upright is the Lord—He is essentially, originally, and independently good of himself in his own nature, and he is providentially good to all his creatures; and he is in a way of special grace and mercy good to his own people: and he is “upright,” just in himself, righteous in all his ways and works, and faithful in all his promises; and the consideration of these excellent perfections of his encouraged the psalmist to entertain an holy confidence, that his petitions, respecting instruction and guidance in the ways of the Lord (Psa 25:4-5); would be heard and answered, notwithstanding his sins and transgressions;

Therefore he instructs sinners in the way—Such who are in sinful ways, he will teach them by his word and Spirit the evil of their ways, and bring them out of them, and to repentance for them; and he will teach them his own ways, both the ways and methods of his grace, in saving sinners by Christ, and the paths of faith and duty in which he would have them walk; see Psa 51:13.

Makkot 10b:2

Apropos that halakha, the Gemara cites that Rav Ḥama bar Ḥanina introduced this portion with regard to the halakhot of exile with an introduction from here: “Good and upright is God; therefore he directs sinners along the way” (Psa 25:8). He said: If he directs sinners by commanding the placing of signs directing them to the city of refuge, it may be inferred a fortiori that He will assist and direct the righteous along the path of righteousness.

Rashi

Good and upright is the Lord and wishes to exonerate his creatures.

Therefore he instructs sinners in the way of repentance. Another explanation: He leads sinners, meaning murderers who flee to the cities of refuge, as it is said in Deu 19:3: “You shall measure the distances, etc.” “Refuge, refuge,” was written at the crossroads, etc., as is stated in Makkot 10b:2.

9 He leads the humble in what is right,

and teaches the humble his way. PSA 25:8-9

John Gill

He leads the humble in what is right—Or “the miserable” and afflicted; such as see themselves to be wretched and miserable, lost and undone; and cry out, What shall we do to be saved? and who are humble and lowly, are humbled under a sense of their sins, are poor in spirit, and of broken and contrite hearts; these the Lord will guide by his Spirit into the truth, as it is in Jesus; even the great truth of salvation by him; and in the way of his judgments, statutes, and ordinances; and will give them a true judgment and a right discerning of things that differ; and he will lead them on in judgment, or gently; see Jer 10:24; into every truth of the gospel by degrees, and as they are able to bear them;

And teaches the humble his way—Of justifying sinners by the righteousness of his Son; for such who are humble and confess their sins and unworthiness, and throw themselves on the mercy of God in Christ, are declaratively justified by the Lord, when the proud boasting Pharisee is an abomination to him.

4 Give attention to me, my people,

and give ear to me, my nation;

for a law will go out from me,

and I will set my justice for a light to the peoples.

5 My righteousness draws near,

my salvation has gone out,

and my arms will judge the peoples;

the coastlands hope for me,

and for my arm they wait. ISA 51:4-5

John Gill

My righteousness draws near—These are either the words of God the Father, and to be understood not of his essential righteousness, nor of his vindictive justice; but of the righteousness of his Son, which he calls his own, because he approves and accepts of it, imputes and reckons it to his people, and with it justifies them. The words may be rendered, “my righteous One,” as in the Vulgate Latin version; not Cyrus, as Grotius; but Christ, God’s righteous servant, who was near to come in the flesh, in order to work righteousness. Or these are the words of Christ, speaking of his own righteousness, which was near being wrought out by him, as it was when he became the end of the law for it, by obeying its precept, and bearing its penalty; and near being revealed in the gospel, where it is revealed from faith to faith; and near being applied by the blessed Spirit, as it is to all that believe; and is near to be come at, and laid hold on, by faith:

My salvation has gone out—The “salvation” appointed by the Lord; provided in covenant; wrought out by Christ; applied by the Spirit; and fully enjoyed in heaven: this has “gone out” in the purpose and decree of God, in prophecy and promise, and in the declaration of the gospel: or, “my Saviour,” as the Vulgate Latin version; the Saviour of God’s appointing, providing, and sending. Or these are the words of the Saviour himself, who has wrought it out, in whom it is, and of whom it is to be had; it is done, and ready for sinners to look unto and embrace; it is ready to be revealed, and to be fully enjoyed:

And my arms will judge the peoples—To whom the arm of the Lord is revealed, and the gospel is the power of God unto salvation; both the arms of Christ are ready to receive them, and these protect and defend them, and judge, condemn, and destroy those that despise it:

The coastlands hope for me—For Christ, for his coming; for his salvation and righteousness; for his gospel, the truths, promises, and blessings of it; and in his house and ordinances, for his presence. This is a prophecy of the conversion of the Gentiles, even in the coastlands of the sea, those afar off, as ours of Great Britain and Ireland, in which there have been and are many waiting for him:

And for my arm they wait—As on Christ, the arm of the Lord, for salvation; so on the power of Christ for protection and preservation; and on his promises in the gospel, for their support; which is the arm of the Lord revealed unto them, and yields much support and comfort, and makes known that which is a proper object of trust.

But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth. ACT 1:8

John Gill

But you will receive power—From on high, with which they were to be endured (Luk 24:49) meaning the power of the Holy Spirit, strength from him to preach the gospel, and work miracles in confirmation of it, and courage and greatness of mind, amidst all reproaches and persecutions, to face and oppose their enemies, profess the name of Christ, abide by his truths and ordinances, make their way through all opposition and difficulties, and spread the gospel all over the world; for intend of enjoying worldly ease, honour, wealth, and riches, they were looking for, our Lord gives them to understand that they must expect labour, service, afflictions, and trials, which would require power and strength, and which they should have:

When the Holy Spirit has come upon you—From above, from heaven, as he did, and sat upon them in the form of cloven tongues, and of fire; upon which they were filled with knowledge and zeal, with strength and courage, and with all gifts and abilities necessary for their work:

And you will be my witnesses—Of the person of Christ, of his deity and sonship, of his incarnation, his ministry, and his miracles, of his suffering and death, of his resurrection from the dead, and his ascension to heaven. This was to be their work, and what belong to them, and not to enquire about a temporal kingdom, and the setting up of that, and the times and seasons of it; their business was to testify of the sufferings of Christ, and the glory that followed, and to preach a crucified Jesus, as the only Saviour of lost sinners: and this

In Jerusalem—The “metropolis” of the nation, and there, in the first place, where such dwelt who had been concerned in the crucifixion of Christ, many of whom were to be called by grace, and converted through their ministry:

And in all Judea—That part of the land of Israel which was distinct from Samaria and Galilee, and from beyond Jordan; where churches were to be planted, as afterwards they were; see (Act 9:31).

And Samaria—Where Christ had before forbid his disciples to go; but now their commission is enlarged, and they are sent there; and here Philip went upon the persecution raised against the church at Jerusalem, and preached Christ with great success, to the conversion of many; and here Peter and John went to lay their hands on them, and confirm them; see Act 8:5, 14

And to the end of the earth—Throughout the whole world, whither the sound of the apostles, and their words went (Rom 10:18).

46 And Paul and Barnabas spoke out boldly, saying, “It was necessary that the word of God be spoken first to you. Since you thrust it aside and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles.

John Gill

And Paul and Barnabas spoke out boldly—They were not at all daunted at the opposition they met with, but rather grew more courageous, and used great liberty of speech, and spoke out freely, plainly, and openly: and said,

It was necessary that the word of God be spoken first to you—As it was by Christ and his apostles, whilst he was on earth; and though, after his resurrection, the commission to his apostles ran, to preach the gospel to all nations, yet they were ordered to begin at Jerusalem, and preach to the Jews first; and this they hitherto strictly observed:

Since you thrust it aside—With loathing, indignation, and contempt:

And judge yourselves unworthy of eternal life—No man is worthy of everlasting life, on account of anything done by him, for it is the free gift of God; and all who are sensible of themselves, and of the just demerit of sin, conclude themselves unworthy to inherit eternal life; but this was not the case of these Jews, nor is it the sense here: but the meaning is, that the Jews, by this act of theirs in rejecting the gospel, did as it were pass sentence upon themselves, and determine against themselves that they ought not to be saved, since they despised the means of salvation; or that they were not worthy to have the gospel preached to them any more, which may be called eternal life, because it is brought to light by it, and revealed in it; and because it points out the way unto it, as well as gives some account of it:

Behold, we are turning to the Gentiles—To preach the gospel to them only, or chiefly; now the words of Christ began to be fulfilled (Mat 21:43).

47 For so the Lord has commanded us, saying,

“ ‘I have made you a light for the Gentiles,

that you may bring salvation to the ends of the earth.’ ”

48 And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed. ACT 13:46-48