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Joh_14:25-26. We are to suppose a pause before Joh_14:25; Jesus looks back upon all that He has hitherto said to them at His farewell supper, and of which so much still remained to them enigmatical, and continues: “These things have I spoken to you, whilst I (still) tarry with you; but the Paraclete who, after my impending separation from you, will have come to you from the Father, He will further instruct you,” etc.
ἐν τῷ ὀνόμ . μου ] Specific definiteness of the act of sending. God sends the Spirit in the name of Jesus, i.e. so that what the name Jesus Christ comprises in itself, forms the sphere in which the divine thought, counsel, and will lives, and is active in the sending. Comp. on Joh_14:13. The name of Jesus is the only name which includes in itself the eternal salvation of men (Act_4:12); but God intends and designs, in the mission of the Spirit—the causa meritoria of which lies already in this name, and the appearance of which is attached to the glorification of Jesus (Joh_8:39)—nothing else than this Name, the complete saving knowledge of which, its confession, influence, glorification, etc., is to be brought about and advanced through the mission of the Spirit, as in general, all that He has done in the carrying out of His redemptive counsel, He has done ἐν Χριστῷ , Eph_1:3 ff. The notion: at my request (comp. Godet: “in meam gratiam”), is not contained in the words, although, according to Joh_14:14, the prayer of Jesus precedes (in answer to Lücke, De Wette, Ebrard, Godet, and several others). Better, but only an approximation, and wanting in precision, is the interpretation of B. Crusius: in my affair, and of Melanchthon and several others: propter me. The rendering, in my stead (Euth. Zigabenus and several others, including Tholuck, Baeumlein, Ewald, Weiss), is not appropriate, since, according to it, the Spirit would not appear as the Representative of Christ (comp. Joh_5:43), but God, as in Christ’s stead, executing the mission—which would be absurd. It must in that case run: ὃ ἐλεύσεται παρὰ τοῦ πατρὸς ἐν τῷ ὀνόματί μου , comp. Joh_16:7.
In the ministry of the Spirit ὑμᾶς διδάξει πάντα is the general feature: He will not leave you uninstructed respecting any portion of the divine ἀλήθεια (comp. Joh_16:13): to this the particular is then joined: καὶ ὑπομνήσει , κ . τ . λ .: and (and especially) will He bring to your recollection, etc. To the first belong also new portions of doctrine, not yet delivered by Jesus (see on Joh_16:12), also disclosures of the future (Joh_16:13). On ὑπομνήσει , κ . τ . λ ., comp. e.g. Joh_2:22, Joh_12:16. ἃ εἶπον ὑμῖν might also be referred to διδάξει πάντα (Luther, Melanchthon, Grotius, Calovius, and several others), but Joh_16:12-13 justifies the ordinary reference, which also logically at once suggests itself, merely to the second πάντα , and nevertheless excludes the misuse of the present passage in favour of Catholic tradition (see on Joh_16:12), as well as of the revelations of fanaticism. Of the actual fulfilment of the entire promise, the apostolic discourses and letters supply the full proof.
εἶπον ] Not merely now, but generally, as the context, by the first πάντα , demands.