The passage
      v15. In John's gospel, loving Jesus, caring for Jesus (love is a relational concept), consists primarily of obeying Jesus; to love is to obey. When we think of obeying, of keeping Jesus' commands, we usually think in moral terms, of practical acts of love toward one another. Yet, Jesus' instruction to us is that we "believe in God, believe also in me." Jesus' command is that we have faith; if we care for Jesus we will put our trust in him.
      v16. If we love Jesus, if we believe in him, even though he is now an "absent Lord", he will never leave us alone. When Jesus left the world to return to the Father, he promised to send another person, just like himself, to be with his disciples forever. The term, "another Counselor", or "Advocate", probably means something like "helper" or "friend", although there is much debate over the meaning of the word. "I will send you the Holy Spirit who will help you and always be with you", CEV.
      v17. Jesus describes the Spirit as the one who communicates the truth, the one who reveals the being of God to us. Only believers, those who have faith in Christ, have an intimate relationship with the Spirit (they "know" him and he is "in" them). The relationship the apostles had with the divine through Jesus is the relationship all believers will experience through the Spirit. The "world", humanity against God, simply cannot give the Spirit a welcome, since unbelievers do not enter into a personal relationship with him.
      v18. It is possible that Jesus now tells his disciples that he is going to come again to them in the coming of the Holy Spirit, and there is a sense where this is true for all believers. None-the-less, it is more likely that Jesus is speaking about his resurrection appearances. Jesus promises not to abandon his disciples; he will not leave them friendless.
      v19. So, after his crucifixion, Jesus' disciples will see him again, although unbelieving Israel will never see him again. Just as Jesus will break the bonds of death and live, so his disciples will live, and live eternally. Of course, not just breathe, but rather experience Christ's resurrection-life.
      v20. It will be in the presence of their risen Lord that the disciples will realize the depth of the personal relationship that exists between the Father and Son, a relationship that they too will be able to enter into and experience.
      v21. Jesus now explains the nature of this mutual indwelling and how it is experienced. The person who accepts ("has") Jesus' words ("commands") and responds in faith ("obeys"), is the person who has established a personal relationship with Jesus ("loves me"). Such a person is united in love to the Father and to Jesus, united in a loving relationship that is strengthened day by day.

Knowing God
      "I will not leave you friendless."
      There are some wonderful passages in John's gospel that speak of "knowing" God, of experiencing a loving relationship with God. The language chosen by John, to describe this relationship, is the language of intimate friendship. This is certainly how the disciples experienced Jesus and in our passage for study we see Jesus promising them that he will not leave them "friendless". Not only will he return to be with them for a time after his crucifixion, but he well send the Holy Spirit to be with them, just as he has been with them.
      We can understand how the disciples experienced Jesus, but how do we today experience him, how do we experience the presence of the Spirit of Jesus, the Spirit of truth, in our lives?
      I wonder how many books have been written on this subject; I have certainly read a few myself. The theological subject title is "mystical union", and I'm sad to say that many authors have left me with more mystery than union! So then, how do we experience this being "in" Jesus?
      I wonder whether there is no specific answer to this question, the reason being that we are all different. There is not doubt that some believers have experienced the "inner light", although mysticism is certainly not my cup of tea. In fact, I actually find intimacy uncomfortable, but that doesn't interfere with my experience of Jesus. I am constantly brought to tears with the manifestation of his truth: a line from a hymn, a verse of scripture. For me, the knowledge that Jesus, as a good friend, does what he promises, accepting me the way I am, forgiving me, standing beside me in the rough and tumble of life, is the way I experience the divine "in" me.
      So yes, we are all different and will all experience union with God in different ways, but experience it we will.

v15
      ean + subj. "if [you love]" - Forming a conditional sentence, 3rd class, where the condition is assumed a possibility - the disciples probably love Jesus. If a disciple cares for Jesus then they will keep his commands. Barrett notes that his condition applies to the promised gift of the Spirit. He also argues that the "commands", plural, represent various acts of brotherly love. These notes proceed on the assumption that the "commands / instructions / words" of Jesus distill down to faith - a firm reliance on the promises of God in Christ.
      agapate (agapaw) pres. subj. "you love" - To love Jesus entails obeying his commands/word, cf. v21, 23. As for the obedience required, although usually defined as "love", it is more likely belief, cf. 14:1 (possibly 14:11). Love is but the fruit of faith.
      thrhsete (threw) fut. "you will obey" - you will keep, guard. Note variants, imp. and subj. If subjunctive (P66), the whole verse becomes the protasis of a conditional sentence with v16 the apodosis, although it is necessary to add "and" where the NIV has a comma. "You will do what I told you to do", or "do what I told you to do", TH.
      taV emaV "what" - which are mine.
      taV entolaV (h) "I command" - [you will keep] the commandments [which are mine]. Presumably "believe in God, believe also in me", is the substance of Christ's command to his disciples, although an "ethical", Morris, "moral", Barrett, sense is possible. Surely we have here "the obedience (that consists) of faith" - keeping God's commands through faith in Christ, rather than "keeping God's commands given through Christ", Westcott.

v16
      kagw "and I" - The position is emphatic, "no less than I", Morris. erwthsw (erwtaw) fut. "I will ask" - As in a prayer request, not a question. "Request", Brown.
      dwsei (didwmi) fut. "he will give" - Reminding us of the East/West divide on the issue of procession of the Spirit, either from the Father alone, or the Father and the Son. John doesn't really make a distinction as to who sends the Spirit since there is unity of action in the Godhead: the Father sends the Spirit on behalf of the Son; the Spirit is sent by the Father in the name of the Son; the Spirit is sent from the Father by the Son; .............
      allon pro. "another" - "Another of the same kind", Lightfoot. Probably better spelled out "another person like me to be your paraklete."
      paraklhton (oV) masc. sing. "another Counselor" - advocate, comforter. Although spirit in Greek is neuter, it is important to note that John renders paraclete as masculine singular - he is a person, not a thing, not just a power. The word is a verbal adjective functioning as a noun, derived from "to call alongside" and therefore counsel, encourage, exhort. Functioning as a noun, there are a number of possible meanings: i] "Advocate", Rieu, etc., one who advises and speaks on our behalf in the courts of heaven, "someone else to stand by you", Phillips, "intercessor", NAB notes; ii] "Counselor", in that he gives divine counsel; iii] "Helper", TEV; iv] "Comforter", AV, a meaning originating with Wycliffe; v] "Convincer", Snaith, the one who convinces us of the things of God and accomplishes in them a change of heart; vii] "friend", Williams, "another to befriend you", Knox. It does seem that too much weight is put on the etymology of the word and not enough on John's description of the Paraclete's function, so [iii] and [vii], "another for you to stand by your side", Cassirer. This approach is used in the CEV, "I will send you the Holy Spirit who will and help you and always be with you." This approach is to be preferred.
      iJna + subj. "to be [with you forever]" - that [he might be with you into the age]. "Who will be with you" is suggested by those who argue for a mistranslation of an Aramaic original. Forming a purpose clause, "in order that", although consequence, "with the result that", is always possible. In the sense that Jesus promised to be with his disciples forever, and as he is now leaving them bodily he will send "another" to be with them.

v17
      thV alhqeiaV (a) "of truth" - The genitive may be attributive, "the Spirit characterized by truth", Rienecker; or simply descriptive/definitive, Westcott, "the Spirit who communicates the truth", Barrett, even "bears witness to the truth (ie. Jesus, "who is Jesus", Beasley-Murray), Carson.
      oJ kosmoV (oV) "the world" - In itself, the word can be neutral with respect to God, = created humanity, but in John's gospel it is negative, "mankind over against God", Barrett, "in opposition to God", Beasley-Murray.
      labein (lambanw) aor. inf. "[cannot] accept" - [is not able] to receive. The infinitive is complementary, completing the sense of "is not able." "Receive" (accept), for John, is a belief term. Sinful humanity, humanity in rebellion against God, is unable to exercise faith in the Paraclete.
      oJti "because" - Here causal. "See" (perceive) = "know" = commune with / "enters into no personal relations with", Morris.
      uJmeiV "you [know him]" - Emphatic position.
      para + dat. "[he lives] with [you]" - [he abides, remains] with. The Spirit is present with the disciples at the moment, which reality is realized in their experience of Jesus, and will be "in" you.
      estai (eimi) fut. "will be [in you]" - Variant present tense exists, but future is more likely. The "in" expresses intimacy of association.

v18
      ouk afhsw (afihmi) fut. "I will not leave" - I will not abandon. A strong word.
      orfanouV adj. "orphans" - orphaned. Adjective used as a substantive, here in apposition to "you", further defining "you". "Friendless", Goodspeed.
      ercomai pres. "I will come" - I am coming. Note present tense "giving greater certainly", Morris. We are unsure what "coming" Jesus is referring to. Is it his coming to be with them at his resurrection, or his coming in the coming of the Spirit? It is unlikely that Jesus is referring to his second coming. Given the context, Jesus' coming in the Spirit is possible, but then does Jesus ever suggest that he comes in the Spirit? cf. Beasley-Murray. It is more likely that Jesus, having promised the coming of the Spirit, further encourages his disciples by telling them that he will soon return to be with them for a time. Verse 19 supports this interpretation in that Jesus disciples get to "see" Jesus again in the weeks following his resurrection, although the "world", the world of unbelievers, "will not see" him. "I will soon be back with you."

v19
      Note punctuation difficulties. Is the NAB right with "but you will see me, because I live and you will live"? See also "because" below.
      eti mikron "before long" - yet a little. "A little while longer", Moffatt.
      ouketi qewrei (qewrew) pres. "will not see [me]" - no longer sees. Present tense again emphasizing the immediacy of the seeing. Jesus does not reveal himself to the general population after his resurrection, but only to his disciples.
      oJti "because" - Here most likely causal although possibly introducing an object clause; "but you will see that I live, and you also will live", NJB. John typically ties our resurrection life to that of Jesus so the traditional interpretation is more likely; "besides, because I live, you too shall have life", Cassirer. Possibly here just "live" in the sense of "be alive"; "you will be living too", Moffatt.

v20
      en ekeinh/ th/ hJmera/ "in that day" - As above, the day is not stated, but presumably Jesus is referring to his post resurrection appearances. Given the content of the "knowing", the gift of the Holy Spirit may well be intended, although John has his own slant on this, cf. 20:22.
      oJti "that [I am in my Father]" - Here introducing a dependent statement functioning as an object clause of a verb of thinking, here "know".
      en "in" - The union of mutual indwelling, cf. "that they may be one as we [are one]", 17:11 (= "keep them in your name"). Suggested interpretations of this concept range from pure mysticism to a simple personal relationship. A relational sense seems best ("a way of expressing the relationship", Lindars). Probably this "oneness" is the substance of the resurrection life, a life at peace with God. "I am inseparably one with the Father. Even so shall you be one with me and I with you", German common language version.