In my name (ἐν τῷ ὀνόματί μου). This phrase occurs here for the first time in this Gospel. Compare the phrase “in the name of my Father,” v. 43; x. 25; xvii. 6; 11, 12, 26, and the words of the Evangelist i. 12; ii. 23; iii, 18. The phrase before us occurs again in xiv. 26; xv. 16; xvi. 23; xvi. 24; and xvi. 26. See also Acts iii. 6; iv. 10, 12. In the present verse, and wherever there is question of asking, it seems to mean: while invoking with faith the name of Christ.

14. Si quid petieritis me in nomine meo, hoc faciam.14. If you shall ask me anything in my name, that I will do.

14. Moreover, whatsoever miracle they shall ask of Himself, in His own name (and, of course, with the requisite faith), that He will perform. We incline to the view that in verses 13 and 14 there is question primarily of miracles; but the expression “si quid” (ἐάν τι) is so general, that we [pg 257] would not limit the promise, but are inclined to believe that it proves the efficacy of all prayer of supplication offered with the proper dispositions.

15. Si diligitis me, mandata mea servate.15. If you love me keep my commandments.

15. Now begins the promise of the Holy Ghost—the fifth and greatest motive of consolation. But first in this verse, He requires as a condition that they should prove the love they protested by keeping His commandments; for, as St. Gregory says, “Love is proved by deeds.”

16. Et ego rogabo Patrem, et alium Paraclitum dabit vobis, ut maneat vobiscum in aeternum.16. And I will ask the Father, and he shall give you another Paraclete, that he may abide with you for ever.

16. “Paraclitus”[96] may mean comforter, advocate, or helper. Bearing in mind the tribulations in which the Apostles were already, and the still greater ones that awaited them, we think the principal meaning here is that of comforter. But this does not exclude the other meanings, especially that of helper, which the Holy Ghost undoubtedly was in an eminent degree. This other Comforter, who is promised in Christ's stead, will not leave the Apostles, as Christ did, but is to remain with them for ever. It is disputed whether the Holy Ghost is here promised only to the Apostles, or, in them, to the whole teaching Church. In the first case, “for ever,” would mean during their lives; in the second, it would mean till the end of the world, as long as the Church shall endure. This latter sense we prefer, for—(1) the words “for ever” favour this view; (2) though the Apostles needed a comforter, yet not they only, but their successors quite as much; (3) this spirit is promised to teach them all truth (John [xvi. 13]); why, except in order that they through themselves and their successors might teach the world? (4) we know from the event that on the day of Pentecost the Holy Ghost came not to the Apostles alone (Acts ii. 4). We hold then that the Holy Ghost is here promised to the Ecclesia docens, represented by the Apostles, to abide with her for ever.

In either interpretation it cannot be proved from this text that the Apostles were to be confirmed in grace after the [pg 258] descent of the Holy Ghost, for it is enough for the fulfilment of the promise here made that the Holy Ghost was to be, as far as in Him lay, an enduring Comforter, though the Apostles, on their part, might expel and banish Him. This verse proves the personality of the Holy Ghost, for He is sent in the place of Christ (see also verse 26). It proves also His Divinity, for only a Divine Person would be thus compared to Christ, and spoken of as another Comforter. Moreover the procession of the Holy Ghost from the Father is here implied in the fact that the Father is said to send the Holy Ghost. For the sending of one Divine Person by another, implies the Eternal Procession of one from the other with a relation to some term in time.[97] Finally, the three Persons of the Trinity are shown to be distinct, for the Father will send the Holy Ghost at the request of the Son.

17. Spiritum veritatis, quem mundus non potest accipere, quia non videt eum, nec scit eum: vos autem cognoscetis eum, quia apud vos manebit, et in vobis erit.17. The Spirit of truth, whom the world cannot receive, because it seeth him not, nor knoweth him: but you shall know him; because he shall abide with you, and shall be in you.

17. The Spirit of truth. The Holy Ghost is so called not only because He is essential Truth, but also because He was to come to the Apostles as a teacher of truth (verse 26).