John 14:17

17 Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.

Ver. 17. For he dwelleth with you] Next to the love of Christ in dwelling in our nature, we may wonder at the love of the Holy Ghost, that will dwell in the dark dog-hole of our defiled souls; and be there as those two golden pipes, Zec 4:12, through which the two olive branches empty out of themselves the golden oils of all precious graces; which are, therehence, called "the fruits of the Spirit," Gal 5:22; "yea, the Spirit," Joh 14:17. God also in giving us his Spirit, is said to give us all good things, Mat 7:11; cf. Luk 11:13.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

14:17 The Holy Spirit, who leads into all truth (literally the Spirit of truth; see also 15:26; 16:13), communicates the truth about God. The Spirit maintains Jesus’ presence in the world, duplicating and sustaining Jesus’ work.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Joh 14:17. Τὸ Πνεῦμα τῆς ἀληθείας, the Spirit of truth) A most admirably-chosen appellation: ch. Joh 16:13, “When He, the Spirit of truth, is come, He will guide you into all truth: for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak: and He will show you things to come.” The Spirit, who has the truth, reveals it, namely, by giving knowledge in the understanding; confers it by experimental proof and taste in the case of the will; testifies of it to others also through those to whom He has revealed it; and defends that truth, of which ch. Joh 1:17 speaks, “Grace and truth came by Jesus Christ.” For which reason He is also called “the Spirit of grace” in Heb 10:29, where there goes before “the blood of the Testament,” viz. the New Testament [which is attested by the Holy Spirit; the grace and the testimony of the Spirit being thus joined together]. It is the truth that makes all virtues in us true and real. Otherwise (without it) there is a kind of knowledge that is false, faith that is false, love that is false, hope that is false: but there is no such thing as truth that is false.—ὃ ὁ κὁσαος, which the world) Along with the first mention of the Holy Spirit begins the distinction between believers and the world, a distinction which repeatedly recurs. The Son is said to have been sent into the world: but not so the Holy Spirit. The world sees not the Holy Spirit, according to this passage, and shall not see Jesus hereafter, according to Joh 14:19, “Yet a little while, and the world seeth Me no more.”—οὐ δύναται λαβεῖν, cannot receive) Although God is willing to give to all.—ὅτι, because) There is a kind of Epanodos.[350] “The world doth not receive, BECAUSE it doth not know; ye know, BECAUSE ye have Him.” Therefore to know and to have are so conjoined, that not to know is the cause of not having, and to have is the cause of knowing. Comp. ch. Joh 4:10, “If thou knewest the gift of God, and who it is, etc., thou wouldest have asked of Him, and He would have given thee living water.” The world doth not know; therefore it doth not ask; therefore it cannot receive: whereas to others God does give.—οὐ θεωρεῖ, seeth Him not) Do believers, then, see Him? They see Him in His operations. Unbelievers also see Him in His operations; but they do not perceive that it is He, and that He is the Spirit of truth; wherefore they cannot receive Him: whereas believers not only see Him, but also perceive that He is the same Spirit.—ὑμεῖς, ye) This is the emphatic word in the sentence.—γινώσκετε, ye know) This denotes an event immediately about to take place.—ὅτι, because) From the indwelling of the Spirit comes the intimate acquaintance: Joh 14:21-22, “He that loveth Me shall be loved of My Father, and I will love him and will manifest Myself to him. Judas saith—How is it that Thou wilt manifest Thyself unto us, and not unto the world? Jesus said, If a man love Me, etc., we will come unto him, and make our abode with him.”—παρʼ ὑμῖν—ἐν ὑμῖν, with you—in you) These particles differ: In is something more than with.

[350] Repetition of the same words in an inverted order: Gal 3:21. See Append. on this figure and this passage.—E. and T.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

The holy Ghost is called the Spirit of truth ,of the effect which he worketh, because he inspireth the truth into us, whereas otherwise he hath truth in himself.

Worldly men.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

whom the world cannot receive, &c.--(See Co1 2:14).

he dwelleth with you, and shall be in you--Though the proper fulness of both these was yet future, our Lord, by using both the present and the future, seems plainly to say that they already had the germ of this great blessing.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 17. The Spirit of truth] The Spirit, or Holy Ghost, whose essential office is to manifest, vindicate, and apply the truth. The Gospel of Christ may be thus called, because it exposes falsity, removes error, and teaches the knowledge of the true God-shows the way to him, saves from vanity and illusive hopes, and establishes solid happiness in the souls of those who believe.

The world cannot receive] By the world, St. John means those who are influenced only by the desire of the flesh, the desire of the eye, and the pride of life, 1Jo 2:16. Now these cannot receive the Spirit of the truth, because they see him not, have no spiritual discernment, attend to nothing but the dictates of their corrupt passions and affections, and will admit of no influence but what can be an object of their senses. Hence all the deign and irreligion in the world. God, in the operation of his hands, and in the influences of his Spirit, is found every where except in the perverted passions of men. In these alone do men of corrupt minds seek him; here only he is not to be found, and therefore they become infidels and atheists.

But ye know him] Ye have already received a measure of the truth, and ye believe in this Spirit. Probably our Lord refers to the knowledge which they should afterwards attain: in this sense the passage has been understood by the Vulgate, Nonnus, and two copies of the Itala, which read, Ye SHALL know him.

For he dwelleth with you] Or, as the AEthiopic, Vulgate, Nonnus, and six copies of the Itala read, he shall dwell with you, (see above;) and this, it is very evident, is the meaning of the evangelist, who not unfrequently uses the present for the future tense. It is certain the Holy Spirit was not yet given to the disciples so as to dwell in them; this St. John himself assures us, Joh 7:39. And it is evidently of that Spirit and its influences, which was not given till the day of pentecost, that our Lord here speaks.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

17. The Spirit of truth. Christ bestows on the Spirit another title, namely, that he is the Master or Teacher of truth. Hence it follows, that until we have been inwardly instructed by him, the understandings of all of us are seized with vanity and falsehood.

Whom the world cannot receive. This contrast shows the peculiar excellence of that grace which God bestows on none but his elect; for he means that it is no ordinary gift of which the world is deprived. In this sense, too, Isaiah says, “For, the darkness shall cover the earth, and thick darkness the people, but the Lord shall arise on thee, O Jerusalem!” For the mercy of God towards the Church deserves so much the higher praise, when he exalts the Church, by a distinguished privilege, above the whole world. And yet Christ exhorts the disciples, that they must not be puffed up, as the world is wont to be, by carnal views, and thus drive away from themselves the grace of the Spirit. All that Scripture tells us about the Holy Spirit is regarded by earthly men as a dream; because, trusting to their own reason, they despise heavenly illumination. Now, though this pride abounds everywhere, which extinguishes, so far as lies in our power, the light of the Holy Spirit; yet, conscious of our own poverty, we ought to know, that whatever belongs to sound understanding proceeds from no other source. Yet Christ’s words show that nothing which relates to the Holy Spirit can be learned by human reason, but that He is known only by the experience of faith.

The world, he says, cannot receive the Spirit, because it knoweth him not; but you know him, because he dwelleth with you. It is the Spirit alone therefore, who, by dwelling in us, makes himself to be known by us, for otherwise, he is unknown and incomprehensible.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(17) Even the Spirit of truth.—Comp. Joh_15:26; Joh_16:13, and 1Jn_5:6. He is called the Spirit of Truth, because part of His special office is to bring truth home to the hearts of men, to carry it from the material to the moral sphere, to make it something more than a collection of signs seen or heard—a living power in living men.

Whom the world cannot receive.—The Holy Spirit can be received only by those who have the spiritual faculty. It cannot be otherwise. The unbelieving world, caring only for things of the senses, has lost its spiritual perception. It has no eye to see and no heart to know spiritual things, for they are spiritually discerned. (Comp. Note on 1Co_2:14.)

But ye know him; for he dwelleth with you, and shall be in you.—The better text is,. . . . and is in you. The verbs are in the present tense, describing the receptivity of the disciples as opposed to the moral blindness of the world. They had, during our Lord’s work and teaching in their midst, exercised and strengthened their spiritual faculties. They had in part received the Spirit, and by that reception were prepared for the fuller gift. They knew Him. He was in their midst. He was then, and therefore should be in the future, a living power, dwelling in their inmost life.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

17. the Spirit of truth] This expression confirms the rendering ‘Advocate.’ Truth is much more closely connected with the idea of advocating a cause than with that of comforting. Comp. Joh_15:26, Joh_16:13; 1Jn_5:6. The Paraclete is the Spirit of Truth as being the Bearer of the Divine revelation, bringing truth home to the hearts of men. In 1Jn_4:6 it is opposed to the ‘spirit of error.’ Comp. 1Co_2:12.

the world] See notes on Joh_1:9-10.

it seeth him not] Because the Spirit and ‘the things of the Spirit’ must be ‘spiritually discerned.’ (1Co_2:14). The world may have intelligence, scientific investigation, criticism, learning; but not by these means is the Spirit of Truth contemplated and recognised; rather by humility, self-investigation, faith, and love.

for he dwelleth] Because He abideth: it is the same Greek word as in the previous clause. Comp. Joh_14:28.

and shall be in you] A reading of higher authority gives us, ‘and is in you.’ All the verbs are in the present tense. The Spirit was in the Apostles already, though not in the fulness of Pentecost.

Note throughout these two verses (16, 17) the definite personality of the Spirit, distinct both from the Father Who gives Him and from the Son Who promises Him. Note also the three prepositions (in Joh_14:16-17): the Advocate is with us for fellowship (meta); He abides by our side to defend us (para); He is in us as a source of power to each individually (en).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Even the Spirit of truth, whom the world cannot receive,.... These words explain who is meant by the Comforter, "even the Spirit of truth"; the true Spirit of God, the dictator of the Scriptures of truth, who leads men into the truths of the Gospel, confirms them in them, and gives boldness and freedom to own, and confess them before men:

whom the world cannot receive; the men of the world, who are as they came into the world, carnal and natural men, can neither receive the Spirit nor the things of the Spirit, the truths and doctrines of the Gospel; they can neither receive them into their understandings, nor into their affections; and indeed, because they cannot understand them, therefore they do not love them, but despise and hate them:

because it seeth him not, neither knoweth him; the world, and the men of it, can neither see him with their bodily eyes, because he is a "spirit"; nor know him with their understandings, because he is the "Spirit of truth", which they are ignorant of, for want of a spiritual discerning.

But ye know him; as a spirit of illumination, regeneration, and conversion:

for he dwelleth with you; he is an inhabitant in your hearts, he has taken up his residence in you as his temples:

and shall be in you; as a Comforter, when I am gone from you; and as a spirit of truth to guide you into all truth, to stand by you, and assist you in preaching it, and to enable you to bear a faithful and glorious testimony for it.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The Spirit of truth - He is thus called here because he would teach them the truth, or would guide them into all truth, Joh 16:13. He would keep them from all error, and teach them the truth, which, either by writing or preaching, they were to communicate to others.

The world - The term world is often used to denote all who are entirely under the influence of the things of this world - pride, ambition, and pleasure; all who are not Christians, and especially all who are addicted to gross vices and pursuits, 1Co 1:21; 1Co 11:32; Joh 12:31; 2Co 4:4.

Cannot receive - Cannot admit as a Teacher or Comforter, or cannot receive in his offices of enlightening and purifying. The reason why they could not do this is immediately added.

Because it seeth him not - The men of the world are under the influence of the senses. They walk by sight, and not by faith. Hence, what they cannot perceive by their senses, what does not gratify their sight, or taste, or feeling, makes no impression on them. As they cannot see the operations of the Spirit Joh 3:8, they judge that all that is said of his influence is delusive, and hence, they cannot receive him. They have an erroneous mode of judging of what is for the welfare of man.

Neither knoweth him - To know, in the Scriptures, often means more than the act of the mind in simply understanding a thing. It denotes every act or emotion of the mind that is requisite in receiving the proper impression of a truth. Hence, it often includes the idea of “approbation,” of “love,” of “cordial feeling,” Psa 1:6; Psa 37:18; Psa 138:6; Nah 1:7; 2Ti 2:19. In this place it means the approbation of the heart; and as the people of the world do not approve of or desire the aid of the Spirit, so it is said they cannot receive him. They have no love for him, and they reject him. Men often consider his work in the conversion of sinners and in revivals as delusion. They love the world so much that they cannot understand his work or embrace him.

He dwelleth in you - The Spirit dwells in Christians by his sacred influences. There is no personal union, no physical indwelling, for God is essentially present in one place as much as in another; but he works in us repentance, peace, joy, meekness, etc. He teaches us, guides us, and comforts us. See the notes at Gal 5:22-24. Thus, he is said to dwell in us when we are made pure, peaceable, holy, humble; when we become like him, and cherish his sacred influences. The word “dwelleth” means to remain with them. Jesus was to be taken away, but the Spirit would remain. It is also implied that they would know his presence, and have assurance that they were under his guidance. This was true of the apostles as inspired men, and it is true of all Christians that by ascertaining that they have the “graces of the Spirit” - joy, peace, long-suffering, etc. they know that they are the children of God, 1Jo 3:24; 1Jo 5:10.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

He here explains himself, and tells them, that by that other Comforter, mentioned Joh 14:16, he meant the Spirit; whom he here calls the Spirit of truth, either because he is a Spirit that declareth and revealeth the truth, as in 1Jo 5:6, or because he teacheth us truth, 1Jo 2:27, he guides us into all truth, Joh 16:13; or in opposition to the lying spirit of the devil, 1Ki 22:22. Most probably the Holy Spirit is here called

the Spirit of truth, because of the efficiency be hath as to it. It is he who hath revealed all the truth contained in the Scriptures to the world. Holy men wrote as they were inspired by him, Act 1:16; 2Pe 1:21. It is he that more particularly and specially revealeth truth to the particular soul, 1Co 2:12; hence persons enlightened, are said to be made partakers of the Holy Ghost, Heb 6:4. He leadeth his people into truth, Joh 16:13; he sealeth and confirmeth truth to the soul: hence we read of the demonstration of the Spirit, 1Co 2:4. This Spirit of truth, the world, that is, men of carnal hearts, that are of the world, and in whom worldly lusts predominate, 1Jo 2:16; Joh 17:9; this world, through natural impotency, 1Co 2:14, through wisdom, 1Co 1:21, through lusts and passions, cannot receive, that is, be made partakers of; because it neither seeth him, who is not to be seen with mortal eyes, nor knoweth him affectionately and experimentally; he being not to be known by men whose hearts are carnal and full of lusts:

but ye know him believingly, experimentally, affectionately, savingly; for he dwelleth in you by a mystical union, Rom 8:11; 1Co 6:17; and he shall abide with you, by his dwelling in you, and influences upon you.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

The Spirit of truth - Who has, reveals, testifies, and defends the truth as it is in Jesus. Whom the world - All who do not love or fear God, cannot receive, because it seeth him not - Having no spiritual senses, no internal eye to discern him; nor consequently knoweth him. He shall be in you - As a constant guest. Your bodies and souls shall be temples of the Holy Ghost dwelling in you.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

world

kosmos = world-system. Joh 15:18; Joh 15:19; Joh 7:7. (See Scofield "Rev 13:8").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

17. The Spirit of truth. So called, because he leads into all truth, and speaks the truth. See 17:19; 1 Cor. 2:4; 1 Thess. 1:5. He also bears witness of the truth. See Acts 2:4; 5:32; Heb. 2:4. Whom the world cannot receive. Because he only dwells in a heart prepared for him by faith and obedience. “God gives the Holy Spirit to them who obey him” (Acts 5:32). See also John 7:38.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

17. τ. πν. τ. ἀληθ. This expression confirms the rendering ‘Advocate.’ Truth is more closely connected with the idea of advocating a cause than with that of comforting. Comp. Joh 15:26, Joh 16:13; 1Jn 5:6. The Paraclete is the Spirit of Truth as the Bearer of the Divine revelation, bringing truth home to the hearts of men. In 1Jn 4:6 it is opposed to the ‘spirit of error.’ Comp. 1Co 2:12. On κόσμος see on Joh 1:10.

οὐ θεωρεῖ. Beholdeth Him not, neither cometh to know Him, because the Spirit and ‘the things of the Spirit’ must be ‘spiritually discerned’ (1Co 2:14). The world may have intelligence, scientific investigation, criticism, learning; but not by these is the Spirit of Truth contemplated and recognised; rather by humility, self-investigation, faith, and love. Note the presents γινώσκετε, μένει, ἐστίν. The Spirit is in the Apostles already, though not in the fulness of Pentecost. Note also (in Joh 14:16-17) the definite personality of the Spirit, distinct from the Son who promises Him and the Father who gives Him: and the three prepositions; the Advocate is with us for fellowship (μετά); abides by our side to defend us (παρά); is in us as a source of power to each individually (ἐν).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

17.] τὸ πν. τ. ἀλ., not ‘the true Spirit,’—but ‘the Spirit of truth;’—the Spirit Who is truth, 1Jn 5:6,—of Whom all truth comes, and who alone leads into the whole truth, the truth of God, ch. 16:13.

ὁ κόσμος = οἱ ψυχικοί, 1Co 2:14, those who live according to the desires of the flesh and the mind, and have no receptivity of the things of God.

θεωρεῖ sometimes = γινώσκει, but not here, as being separated from it by οὐδέ: ‘recognizes not in His operations (obj.) nor knows (subj.);’—has neither sight nor knowledge of.

γινώσκετε—present, but spoken of their state as disciples opposed to the world,—and proleptically, as before. They were even now not of the world (ch. 15:19), and are therefore viewed in the completion of their state as opposed to it.

μένει (not μενεῖ as Vulg. and some other vss.) is rightly explained by De Wette to be future in signification, as any present predication of permanence must necessarily be; abideth, as μένει, ch. 8:35. Euthym. understands παρʼ ὑμ. μένει of the Spirit abiding in Jesus, Who was among them: but wrongly.

ἐστίν] This was perhaps corrected to the future, because, though their knowledge of the Spirit proper to their complete state, and His dwelling, remaining, among them, had in some inferior sense begun,—His dwelling in them had not. See Hare, Mission of the Comforter, ii. note I. With the reading ἐστίν, the prolepsis is still stronger.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

17. For τὸ πν. τῆς ἀληθειας, see on 15:26.

With the sharp contrast between the “world” and the “disciples” in regard to their faculty of spiritual perception, cf. 1Co 2:14.

ὃ ὁ κόσμος οὐ δύναται λαβεῖν. It could not have been said to the “world,” λάβετε πνεῦμα ἅγιον (20:22). That gift could be received only by spiritually minded men.

ὅτι οὐ θεωρεῖ αὐτό. θεωρεῖν (see on 2:23) is generally used in Jn. of bodily vision, but sometimes (as at 6:40, 12:45) of mental and spiritual appreciation. The analogy of v. 19 would suggest that bodily vision is intended here, as there. The only kind of vision that the “world” has is physical, and with this the Spirit cannot be perceived. Observe that it is not said that the disciples could thus (θεωροῦσι) behold the Spirit.

οὐδὲ γινώσκει. So it is said in the Prologue (1:10), ὁ κόσμος αὐτὸν οὐκ ἔγνω. The world did not recognise Jesus as the Word: nor does it recognise the Spirit.

ὑμεῖς γινώσκετε αὐτό. Disciples are not “of the world” (15:19): they can, and will, recognise the workings of the Spirit, as they have in some measure recognised Christ for what He was (cf. v. 9).

ὅτι παρʼ ὑμῖν μένει, “because He abides with you,” καὶ ἐν ὑμῖν ἐστίν, “and is in you,” the present tenses being used proleptically of the future. The rec. has ἔσται (with אAD2LΘ), which is a correction of the better reading ἐστίν (BD*W).

First it is said that the Spirit of Truth abides μετὰ ὑμῶν, then παρʼ ὑμῖν, and finally ἐν ὑμῖν, the last phrase signifying the indwelling of the Spirit in the individual disciple (Rom 8:9, 1Jn 2:27, 2Jn 1:2), while the other phrases (the former of which occurs also in 2Jn 1:2) lay the emphasis on the fellowship of the Spirit with the disciples collectively, that is, with the Church (cf. ἡ κοινωνία τοῦ ἁγίου πνεύματος μετὰ πάντων ὑμῶν, 2Co 13:14).

17. For τὸ πν. τῆς ἀληθειας, see on 15:26.

With the sharp contrast between the “world” and the “disciples” in regard to their faculty of spiritual perception, cf. 1Co 2:14.

ὃ ὁ κόσμος οὐ δύναται λαβεῖν. It could not have been said to the “world,” λάβετε πνεῦμα ἅγιον (20:22). That gift could be received only by spiritually minded men.

ὅτι οὐ θεωρεῖ αὐτό. θεωρεῖν (see on 2:23) is generally used in Jn. of bodily vision, but sometimes (as at 6:40, 12:45) of mental and spiritual appreciation. The analogy of v. 19 would suggest that bodily vision is intended here, as there. The only kind of vision that the “world” has is physical, and with this the Spirit cannot be perceived. Observe that it is not said that the disciples could thus (θεωροῦσι) behold the Spirit.

οὐδὲ γινώσκει. So it is said in the Prologue (1:10), ὁ κόσμος αὐτὸν οὐκ ἔγνω. The world did not recognise Jesus as the Word: nor does it recognise the Spirit.

ὑμεῖς γινώσκετε αὐτό. Disciples are not “of the world” (15:19): they can, and will, recognise the workings of the Spirit, as they have in some measure recognised Christ for what He was (cf. v. 9).

ὅτι παρʼ ὑμῖν μένει, “because He abides with you,” καὶ ἐν ὑμῖν ἐστίν, “and is in you,” the present tenses being used proleptically of the future. The rec. has ἔσται (with אAD2LΘ), which is a correction of the better reading ἐστίν (BD*W).

First it is said that the Spirit of Truth abides μετὰ ὑμῶν, then παρʼ ὑμῖν, and finally ἐν ὑμῖν, the last phrase signifying the indwelling of the Spirit in the individual disciple (Rom 8:9, 1Jn 2:27, 2Jn 1:2), while the other phrases (the former of which occurs also in 2Jn 1:2) lay the emphasis on the fellowship of the Spirit with the disciples collectively, that is, with the Church (cf. ἡ κοινωνία τοῦ ἁγίου πνεύματος μετὰ πάντων ὑμῶν, 2Co 13:14).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

The Spirit of Truth. "A most exquisite title," says Bengel. The Spirit, who has the truth, reveals it, by knowledge in the understanding; confers it by practical proof and taste in the will; testifies of it to others also through those to whom He has revealed it; and defends that truth, of which ch. 1 17 speaks, grace and truth.... The truth makes all our virtues true. Otherwise there is a kind of false knowledge, false faith, false hope, false love; but there is no such thing as false truth. "

The world. See on 1 9.

Shall be in you. Some editors read, ejstin, is in you.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.