Text -- John 16:1-31 (NET)

16:1 “I have told you all these things so that you will not fall away. 16:2 They will put put you out of the synagogue, yet a time is coming when the one who kills you will think he is offering service to God. 16:3 They will do these things because they have not known the Father or me. 16:4 But I have told you these things so that when their time comes, you will remember that I told you about them. “I did not tell you these things from the beginning because I was with you. 16:5 But now I am going to the one who sent me, and not one of you is asking me, ‘Where are you going?’ 16:6 Instead your hearts are filled with sadness because I have said these things to you. 16:7 But I tell you the truth, it is to your advantage that I am going away. For if I do not go away, the Advocate will not come to you, but if I go, I will send him to you. 16:8 And when he comes, he will prove the world wrong concerning sin and righteousness and judgment– 16:9 concerning sin, because they do not believe in me; 16:10 concerning righteousness, because I am going to the Father and you will see me no longer; 16:11 and concerning judgment, because the ruler of this world has been condemned. 16:12 “I have many more things to say to you, but you cannot cannot bear them now. 16:13 But when he, the Spirit of truth, comes, he will guide you into all truth. For he will not speak on his own authority, but will speak whatever he hears, and will tell you what is to come. 16:14 He will glorify me, because he will receive from me what is mine and will tell it to you. 16:15 Everything that the Father has is mine; that is why I said the Spirit will receive from me what is mine and will tell it to you. 16:16 In a little while you will see me no longer; again after a little while, you will see me.” 16:17 Then some of his disciples said to one another, “What is the meaning of what he is saying, ‘In a little while you will not see me; again after a little while, you will see me,’ and, ‘because I am going to the Father’?” 16:18 So they kept on repeating, “What is the meaning of what he says, ‘In a little while’? We do not understand what he is talking about.” 16:19 Jesus could see that they wanted to ask him about these things, so he said to them, “Are you asking each other about this– that I said, ‘In a little while you will not see me; again after a little while, you will see me’? 16:20 I tell you the solemn truth, you will weep and wail, but the world will rejoice; you will be sad, but your sadness will turn into joy. 16:21 When a woman gives birth, she has distress because her time has come, but when her child is born, she no longer remembers the suffering because of her joy that a human being has been born into the world. 16:22 So also you have sorrow now, but I will see you again, and your hearts will rejoice, and no one will take your joy away from you. 16:23 At that time you will ask me nothing. I tell you the solemn truth, whatever you ask the Father in my name he will give you. 16:24 Until now you have not asked for anything in my name. Ask and you will receive it, so that your joy may be complete. 16:25 “I have told you these things in obscure figures of speech; a time is coming when I will no longer speak to you in obscure figures, but will tell you plainly about the Father. 16:26 At that time you will ask in my name, and I do not say that I will ask the Father on your behalf. 16:27 For the Father himself loves you, because you have loved me and have believed that I came from God. 16:28 I came from the Father and entered into the world, but in turn, I am leaving the world and going back to the Father.” 16:29 His disciples said, “Look, now you are speaking plainly and not in obscure figures of speech! 16:30 Now we know that you know everything and do not need need anyone to ask you anything. Because of this we believe that you have come from God.” 16:31 Jesus replied, “Do you now believe?

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Joh 16:1

That ye should not be made to stumble ( hina mē skandalisthēte ).

Purpose clause with negative mē and first aorist passive of skandalizō , common verb in the Synoptics (Mat 13:21) "the skandala of faith, the stumblingblocks which trip up a disciple"(Bernard), in John only Joh 6:61 and here (cf. 1Jo 2:10).

Robertson: Joh 16:2

They shall put you out of the synagogues ( aposunagōgous poiēsousin humas ).

"They will make you outcasts from the synagogues."Predicate accusative of the compound adjective aposunagōgos for which see Joh 9:22; Joh 12:42.

Robertson: Joh 16:2

Yea ( all' ).

Use of alla as coordinating conjunction, not adversative.

Robertson: Joh 16:2

That ( hina )

not in the sense of "when"(hote ), but as in Joh 12:23 for God’ s purpose (Luk 2:34, hopōs ).

Robertson: Joh 16:2

Shall think ( doxēi ).

First aorist active subjunctive of dokeō . "So blind will he be"(Bernard).

Robertson: Joh 16:2

That he offereth service unto God ( latreian prospherein tōi theōi ).

Infinitive (present active) indirect discourse after doxēi . For the phrase see Heb 6:1.; Heb 8:3.; Heb 9:7. The rabbis so felt when they crucified Jesus and when they persecuted the disciples (Act 6:13; Act 7:57.). No persecution is more bitter than when done by religious enthusiasts and bigots like the Spanish Inquisition.

Robertson: Joh 16:3

Because ( hoti ).

Definite reason for the religious hatred is ignorance of God and Christ as in Joh 15:21.

Robertson: Joh 16:4

Have I spoken ( lelalēka ).

Perfect active indicative as in Joh 15:11; Joh 16:1. Solemn repetition.

Robertson: Joh 16:4

When their hour is come ( hotan elthēi hē hōra autōn ).

Indefinite temporal clause, hotan with the second aorist active subjunctive of erchomai , "whenever their hour comes."The time appointed for these things.

Robertson: Joh 16:4

Now that ( hoti ).

Simply "that"(declarative conjunction in indirect discourse. Forewarned is to be forearmed. Cf. Joh 13:19.

Robertson: Joh 16:4

From the beginning ( ex archēs ).

As in Joh 6:64 but practically like ap' archēs in Joh 15:27. While Christ was with them, he was the object of attack (Joh 15:18).

Robertson: Joh 16:5

And none of you asketh me ( kai oudeis ex humōn erōtāi me ).

Adversative use of kai = "and yet"as in Joh 1:10. Now that they realize that Jesus is going, the thoughts of the disciples turn on themselves and they cease asking the query of Peter (Joh 13:36).

Robertson: Joh 16:6

Sorrow hath filled ( hē lupē peplērōken ).

This word is not used of Jesus in the Gospels, in John only in this chapter. Perfect active indicative of plēroō . They do not see their way to go on without Jesus.

Robertson: Joh 16:7

It is expedient for you ( sumpherei humin ).

Present active indicative of sumpherō , old verb to bear together. See Joh 11:50 where the phrase is used by Caiaphas "for us,"here "for you"(humin ethical dative).

Robertson: Joh 16:7

That I go away ( hina egō apelthō ).

Subject clause the subject of sumpherei , hina and second aorist active subjunctive of aperchomai . The reason (gar ) for this startling statement follows.

Robertson: Joh 16:7

If I go not away ( ean mē apelthō ).

Third-class condition with ean and the negative mē with apelthō as before.

Robertson: Joh 16:7

Will not come ( ou mē elthēi ).

Strong double negative with second aorist active subjunctive of erchomai . The Holy Spirit was, of course, already at work in the hearts of men, but not in the sense of witnessing as Paraclete which could only take place after Jesus had gone back to the Father.

Robertson: Joh 16:7

But if I go ( ean de poreuthō ).

Third-class condition again (ean and the first aorist passive subjunctive of poreuomai ).

Robertson: Joh 16:7

I will send ( pempsō ).

First person future as in Joh 16:15.

Robertson: Joh 16:8

And he ( kai ekeinos ).

Emphatic demonstrative masculine pronoun.

Robertson: Joh 16:8

When he is come ( elthōn ).

Second aorist active participle of erchomai , "having come"or "coming."

Robertson: Joh 16:8

Will convict the world ( elegxei ton kosmon ).

Future active of elegchō , old word for confuting, convicting by proof already in Joh 3:29; Joh 8:46. Jesus had been doing this (Joh 7:7), but this is pre-eminently the work of the Holy Spirit and the most needed task today for our complacent age.

Robertson: Joh 16:8

In respect of sin ( peri hamartias ).

Concerning the reality of sin as missing the mark and as wronging God and man, and not a mere slip or animal instinct or devoid of moral responsibility or evil. Some scientists and psychologists (Freudians and behaviourists) seem bent on destroying man’ s sense of sin. Hence crime waves even in youth.

Robertson: Joh 16:8

And of righteousness ( kai peri dikaiosunēs ).

The opposite of "sin"and to be yearned for after conviction. Cf. Rom 1:19-3:21 about the necessity of the God-kind of righteousness and the Sermon on the Mount for Christ’ s idea of righteousness.

Robertson: Joh 16:8

And of judgment ( kai peri kriseōs ).

As certain to come as condemnation because of sin and the lack of righteousness. These are not played out motives in human life, but basal. For this ministry we have the help of the Paraclete. The Paraclete is here spoken of "not as man’ s advocate with God (1Jo 2:1), but as Christ’ s advocate with the world"(Bernard).

Robertson: Joh 16:9

Because they believe not on me ( hoti ou pisteuousin eis eme ).

Without this conviction by the Paraclete such men actually have a pride of intellectual superiority in refusing to believe on Jesus.

Robertson: Joh 16:10

And ye behold me no more ( kai ouketi theōreite me ).

With the bodily eyes and without the Holy Spirit they are unable to behold Jesus with the spiritual vision (Joh 14:19). Without Christ they lose the sense of righteousness as is seen in the "new morals"(immorality, loose views of marriage, etc.).

Robertson: Joh 16:11

Because the prince of this world hath been judged ( hoti ho archōn tou kosmou toutou kekritai ).

Cf. Joh 12:31; Joh 14:31 for the title. Perfect passive indicative of krinō . He stands condemned. The sinful world is in his grip, but he will be cast out (Joh 12:31).

Robertson: Joh 16:12

But ye cannot bear them now ( all' ou dunasthe bastazein arti ).

The literal sense of bastazō , to bear, occurs in Joh 12:6. For the figurative as here see Act 15:10. The untaught cannot get the full benefit of teaching (1Co 3:1; Heb 5:11-14). The progressive nature of revelation is a necessity.

Robertson: Joh 16:13

Howbeit ( de ).

One of the most delicate and difficult particles to translate, varying from "and"to "but."

Robertson: Joh 16:13

When he, the Spirit of truth, is come ( hotan elthēi ekeinos ,to pneuma tēs alētheias ).

Indefinite relative clause (hotan and the second aorist active subjunctive of erchomai , no futurum exactum ), "whenever he comes."Note ekeinos (masculine demonstrative pronoun, though followed by neuter pneuma in apposition. See Joh 15:26 for this phrase about the Holy Spirit. He shall guide you (hodēgēsei humas ). Future active of old verb hodēgeō (from hodēgos , from hodos , way, hēgeomai , to lead). See Psa 24:5 for "lead me into thy truth"(hodēgēson me eis tēn alētheian sou ). Christ is both the Way and the Truth (Joh 14:6) and the Holy Spirit is the Guide who shows the way to the Truth (Joh 16:14). This he does gradually. We are still learning the truth in Christ.

Robertson: Joh 16:13

From himself ( aph' heautou ).

In this he is like Christ (Joh 1:26; Joh 12:49; Joh 14:10).

Robertson: Joh 16:13

He shall declare ( anaggelei ).

Future active of anaggellō , as in Joh 4:25. See it also repeated in Joh 16:14.

Robertson: Joh 16:13

The things that are yet to come ( ta erchomena ).

Neuter plural articular participle of erchomai , "the coming things."This phrase only here in the N.T. The things already begun concerning the work of the Kingdom (Luk 7:19.; Luk 18:30) not a chart of future history. See Luk 7:20; Joh 6:14; Joh 11:27 for ho erchomenos (the coming one) used of the Messiah.

Robertson: Joh 16:14

He shall glorify me ( ekeinos eme doxasei ).

This is the glory of the Holy Spirit, to glorify Jesus Christ.

Robertson: Joh 16:14

For he shall take of mine ( hoti ek tou emou lēmpsetai ).

Future middle of lambanō and a definite promise of the Spirit’ s guidance in interpreting Christ. One need only refer to Peter’ s sermon at pentecost after the coming of the Holy Spirit, to Peter’ s Epistles, to Paul’ s Epistles, to Hebrews, to John’ s Epistles, to see how under the tutelage of the Holy Spirit the disciples grew into the fulness of the knowledge of God in the face of Christ (2Co 6:4).

Robertson: Joh 16:15

Therefore said I ( dia touto eipon ).

Jesus explains how and why the Holy Spirit can and will reveal to the disciples what they need to know further concerning him. They had failed so far to understand Christ’ s words about his death and resurrection. The Holy Spirit as Guide and Teacher will teach them what they can only receive and understand after the resurrection and ascension of Jesus.

Robertson: Joh 16:16

A little while ( mikron ).

The brief period now till Christ’ s death as in Joh 7:33; Joh 13:33; Joh 14:19.

Robertson: Joh 16:16

Again a little while ( palin mikron ).

The period between the death and the resurrection of Jesus (from Friday afternoon till Sunday morning).

Robertson: Joh 16:16

Ye shall see me ( opsesthe me ).

Future middle of optomai , the verb used in Joh 1:51; Joh 16:22 as here of spiritual realities (Bernard), though theōreō is so used in Joh 20:14.

Robertson: Joh 16:17

Some of the disciples ( ek tōn mathētōn autou ).

Ellipsis of time (some) before ek as in Joh 7:40. Jesus seemed to contradict himself, for the disciples took both verbs in the same sense and were still puzzled over the going to the Father of Joh 14:3. But they talk to one another, not to Jesus.

Robertson: Joh 16:18

We know not what he saith ( ouk oidamen ti lalei ).

The questions to Jesus cease and the disciples frankly confess to each other their own ignorance.

Robertson: Joh 16:19

Jesus perceived ( egnō Iēsous ).

Second aorist active indicative of ginōskō .

Robertson: Joh 16:19

That they were desirous to ask him ( hoti ēthelon auton erōtāin ).

Imperfect active tense of thelō in indirect discourse instead of the retention of the present thelousin (the usual idiom), just like our English. Their embarrassment was manifest after four inquiries already (Peter, Thomas, Philip, Judas). So Jesus takes the initiative.

Robertson: Joh 16:20

Ye shall weep and lament ( klausete kai thrēnēsete ).

Future active of klaiō and thrēneō , both old words (for klaiō see Joh 11:31, for thrēneō see Mat 11:17), both words used of the loud lamentations so common in the east.

Robertson: Joh 16:20

Shall rejoice ( charēsetai ).

Second future passive of chairō in violent contrast. Picture the women on the way to the Cross (Luk 23:27, ekoptonto kai ethrēnoun , two descriptive imperfects) and Mary Magdalene by the tomb (Joh 20:11, klaiousa ).

Robertson: Joh 16:20

Ye shall be sorrowful ( lupēthēsesthe ).

First future passive of lupeō , word for inward grief. See the change from sorrow to joy in Joh 20:14-16 when "they disbelieved for joy"(Luk 24:41). So violent was the reaction on the sudden appearance of Jesus.

Robertson: Joh 16:21

A woman ( hē gunē ).

"The woman,"any woman.

Robertson: Joh 16:21

When she is in travail ( hotan tiktēi ).

Indefinite temporal clause, "whenever she is about to bear (or give birth),"hotan and present active subjunctive of tiktō , common O.T. image for pain.

Robertson: Joh 16:21

Her hour is come ( ēlthen hē hōra autēs ).

Second aorist active indicative, timeless aorist, "her hour"for giving birth which she knows is like a living death.

Robertson: Joh 16:21

But when she is delivered of the child ( hotan de gennēsēi to paidion ).

Indefinite temporal clause with hotan and first aorist active subjunctive of gennaō . "But whenever she bears the child."

Robertson: Joh 16:21

The anguish ( tēs thlipseōs ).

Genitive case after mnēmoneuei of thlipsis , usual word for tribulation (Mat 13:21).

Robertson: Joh 16:21

Is born ( egennēthē ).

First aorist (effective) passive indicative of gennaō .

Robertson: Joh 16:22

And ye therefore now ( kai humeis oun nun ).

See Joh 8:38 for like emphasis on ye (humeis ). The "sorrow"(lupēn ) is like that of the mother in childbirth (real, but fleeting, with permanent joy following). The metaphor points, of course, to the resurrection of Jesus which did change the grief of the disciples to gladness, once they are convinced that Jesus has risen from the dead.

Robertson: Joh 16:22

But I will see you again ( palin de opsomai humas ).

Future middle of horaō , to see. In Joh 16:16, Joh 16:19 Jesus had said "ye shall see me"(opsesthe me ), but here we have one more blessed promise, "I shall see you,"showing "that we are the objects of God’ s regard"(Westcott).

Robertson: Joh 16:22

Shall rejoice ( charēsetai ).

Second future passive of chairō .

Robertson: Joh 16:22

Taketh away ( airei ).

Present active indicative, futuristic present, but B D have arei the future active (shall take away). This joy is a permanent possession.

Robertson: Joh 16:23

Ye shall ask me nothing ( eme ouk erōtēsete ).

Either in the sense of question (original meaning of erōtaō ) as in Joh 16:19, Joh 16:30 since he will be gone or in the sense of request or favours (like aiteō in this verse) as in Joh 14:16; Act 3:2. In Joh 16:26 both aiteō and erōtaō occur in this sense. Either view makes sense here.

Robertson: Joh 16:23

If ye shall ask ( an ti aitēsēte ).

Third-class condition, an like ean with first aorist active subjunctive of aiteō . See note on Joh 14:26 for "in my name."

Robertson: Joh 16:24

Hitherto ( heōs arti ).

Up till now the disciples had not used Christ’ s name in prayer to the Father, but after the resurrection of Jesus they are to do so, a distinct plea for parity with the Father and for worship like the Father.

Robertson: Joh 16:24

May be fulfilled ( ēi peplērōmenē ).

Periphrastic perfect passive subjunctive of plēroō in a purpose clause with hina . See Joh 15:11 for some verb (first aorist passive subjunctive with hina ) and 1Jo 1:4 for same form as here, emphasizing the abiding permanence of the joy.

Robertson: Joh 16:25

In proverbs ( en paroimiais ).

See note on Joh 10:6 for this word.

Robertson: Joh 16:25

Shall tell ( apaggelō ).

Future active of apaggellō , to report, correct text and not anaggelō (Joh 16:13, Joh 16:14, Joh 16:15), as in 1Jo 1:2.

Robertson: Joh 16:25

Plainly ( parrēsiāi ).

See note on Joh 7:13 for this word.

Robertson: Joh 16:26

I say not ( ou legō ).

"I speak not."Christ did pray for the disciples before his death (Joh 14:16; Joh 17:9, Joh 17:15, Joh 17:24) and he prays also for sinners (Luk 23:34; 1Jo 2:1). Here it is the special love of God for disciples of Jesus (Joh 14:21, Joh 14:23; Joh 17:23; 1Jo 4:19). Note aiteō and erōtaō used in practically the same sense as in Joh 16:23.

Robertson: Joh 16:27

Loveth ( philei ).

Present active indicative of phileō , the word for warm and friendly love, here used of God’ s love for the disciples, while in Joh 3:16 agapaō occurs of God’ s love for the world.

Robertson: Joh 16:27

Ye have loved me ( pephilēkate ).

Perfect active indicative of phileō , "loved and still love me warmly."

Robertson: Joh 16:27

And have believed ( pepisteukate ).

Perfect active indicative again. Recall the exhortation in Joh 14:1.

Robertson: Joh 16:28

I came out from the Father ( exēlthon ek tou patros ).

Definite act (aorist), the Incarnation, with repetition of ek (out of), while in Joh 16:27 we have (para tou patros exēlthon ) with no practical distinction between ek and para in resultant idea.

Robertson: Joh 16:28

Am come ( elēlutha ).

Perfect active indicative of erchomai , as in Joh 18:37. The Incarnation is now a permanent fact, once only a blessed hope (Joh 11:27). His leaving the world and going to the Father does not set aside the fact of the Incarnation. Both aphiēmi (I leave) and poreuomai (I go) are futuristic present indicatives.

Robertson: Joh 16:29

No proverb ( paroimian oudemian ).

No wayside saying, no dark saying. See Joh 10:6; Joh 16:25.

Robertson: Joh 16:30

Now know we ( nun oidamen ).

They had failed to understand the plain words of Jesus about going to the Father heretofore (Joh 16:5), but Jesus read their very thoughts (Joh 16:19.) and this fact seemed to open their minds to grasp his idea.

Robertson: Joh 16:30

Should ask ( erōtāi ).

Present active subjunctive with hina in original sense of asking a question.

Robertson: Joh 16:30

By this ( en toutōi ).

In Christ’ s supernatural insight into their very hearts.

Robertson: Joh 16:30

From God ( apo theou ).

Compare para tou patros (Joh 16:27) and ek tou patros (Joh 16:28), apo ,ek ,para all with the ablative of source or origin.

Robertson: Joh 16:31

Do ye now believe? ( arti pisteuete ).

For arti (just now) see Joh 9:19; Joh 13:33, Joh 13:37. Their belief in Christ was genuine as far as it went , but perils await them of which they are ignorant. They are too self-confident as their despair at Christ’ s death shows.

Vincent: Joh 16:1

Be offended ( σκανδαλισθῆτε )

Rev., made to stumble . In this Gospel only here and Joh 6:61. See on Mat 5:29. Wyc, be not slandered .

Vincent: Joh 16:2

They shall put you out of the synagogues

See on Joh 9:22.

Vincent: Joh 16:2

Yea ( ἀλλ ')

Literally, but . They shall excommunicate you, but worse than this, the hour cometh, etc.

Vincent: Joh 16:2

The hour cometh that ( ἵνα )

Literally, " there cometh an hour in order that ." The hour is ordained with that end in view: it comes fraught with the fulfillment of a divine purpose.

Vincent: Joh 16:2

Whosoever ( πᾶς ὁ )

Literally, everyone who .

Vincent: Joh 16:2

Doeth service ( λατρείαν προσφέρειν )

Literally, bringeth or offereth service. Λατρεία means, strictly, service for hire , but is used of any service, and frequently of the service of God.

Vincent: Joh 16:3

Unto you

Omit.

Vincent: Joh 16:4

But ( ἀλλὰ )

Marks a breaking off of the enumeration of fearful details; but (to say no more of these things),I have spoken these, etc.

Vincent: Joh 16:4

At the beginning ( ἐξ ἀρχῆς )

Properly, from the beginning. So Rev. The phrase only here and Joh 6:64.

Vincent: Joh 16:7

It is expedient ( συμφέρει )

From σόν together , and φέρω to bear or bring . The underlying idea of the word is concurrence of circumstances.

Vincent: Joh 16:7

Go away ( ἀπέλθω )

The different words for go should be noted in this verse, and Joh 16:10. Here, expressing simple departure from a point.

Vincent: Joh 16:7

Depart ( πορευθῶ )

Rev., go . With the notion of going for a purpose, which is expressed in I will send him .

Vincent: Joh 16:8

Will reprove ( ἐλέγξει )

See on Joh 3:20. Rev., convict .

Vincent: Joh 16:8

Of sin - righteousness - judgment ( περί )

Literally, concerning . Rev., in respect of . Of gives a wrong impression, viz., that He will convict the world of being sinful, unrighteous, and exposed to judgment. This is true, but the preposition implies more. He will convict the world as respects these three; that is, will convict it of ignorance of their real nature.

Vincent: Joh 16:8

Righteousness ( δικαιοσύνης )

Only here and Joh 16:10 in the Gospel. It occurs in the First Epistle and in Revelation.

Vincent: Joh 16:10

I go ( ὑπάγω )

Withdraw from their sight and earthly fellowship. See on Joh 8:21, and footnote.

Vincent: Joh 16:10

Ye see ( θεωρεῖτε )

Rev., behold . See on Joh 1:18.

Vincent: Joh 16:11

Is judged ( κέκριται )

Perfect tense. Rev., therefore, rightly, hath been judged .

Vincent: Joh 16:12

Bear ( βαστάζειν )

See on Joh 10:31; see on Joh 12:6.

Vincent: Joh 16:12

Now ( ἄρτι )

See on Joh 13:33. With reference to a future time, when they will be able to bear them.

Vincent: Joh 16:13

Spirit of truth

Literally, of the truth. See on Joh 14:7.

Vincent: Joh 16:13

Will guide ( ὁδηγήσει )

From ὁδός , way , and ἡγέομαι , to lead . The kindred noun, ὁδηγός , guide , leader , occurs Mat 15:14; Act 1:16, etc.

Vincent: Joh 16:13

Into all truth ( εἰς πᾶσαν τὴν ἀλήθειαν )

Rev., more correctly, into all the truth . Some editors read, ἐν τῇ ἀληθείᾳ πάσῃ , in all the truth . Others, εἰς τὴν ἀλήθειαν πᾶσαν , joining πᾶσαν in an adverbial sense with will guide you: i.e., will guide you wholly into the truth. The Spirit does not reveal all truth to men, but He leads them to the truth as it is in Christ.

Vincent: Joh 16:13

Of himself

Rev., rightly, from himself . See on Joh 7:17.

Vincent: Joh 16:13

He shall hear ( ἂν ἀκούσῃ )

Some read, ἀκούει , heareth , and omit ἂν , the conditional particle. Ὅσα ἂν ἀκούσῃ , the reading of the Rec. Text, is, strictly, whatsoever things he may have heard .

Vincent: Joh 16:13

Will shew ( ἀναγγελεῖ )

Better, as Rev., declare . Compare Mar 5:14, Mar 5:19; Act 20:27; 2Co 7:7. Also to rehearse; Act 14:27. Used of the formal proclamation of the Christian religion (Act 20:20; 1Pe 1:12; 1Jo 1:5). See on Act 19:18.

Vincent: Joh 16:13

Things to come ( τὰ ἐρχόμενα )

The article, omitted by A.V., is important. The meaning is not, He will show you some things to come, but the things that are to come, or the things that are coming . These things are whatsoever He shall hear . The phrase occurs only here in the New Testament.

Vincent: Joh 16:14

Shall receive ( λήψεται )

Rev., take . See on Joh 3:32.

Vincent: Joh 16:15

All things that ( πάντα ὅσα )

Literally, all things as many as . Rev., all things whatsoever .

Vincent: Joh 16:15

Shall take ( λήψεται )

The best texts read λαμβάνει , taketh . The relation between the Son and the Spirit is put by Jesus as present and constant.

Vincent: Joh 16:16

Ye shall not see ( οὐ θεωρεῖτε )

The present tense: " ye behold me no more." So Rev.

Vincent: Joh 16:16

Ye shall see ( ὄψεσθε )

A different verb for seeing is used here. For the distinction, see on Joh 1:18. Θεωρέω emphasizes the act of vision, ὁράω , the result . Θεωρέω denotes deliberate contemplation conjoined with mental or spiritual interest. " The vision of wondering contemplation, in which they observed little by little the outward manifestation of the Lord, was changed and transfigured into sight, in which they seized at once, intuitively, all that Christ was. As long as His earthly presence was the object on which their eyes were fixed, their view was necessarily imperfect. His glorified presence showed Him in His true nature" (Westcott).

Vincent: Joh 16:16

Because I go unto the Father

The best texts omit.

Vincent: Joh 16:17

Then ( οὗν )

Rev., correctly, therefore . It is a particle of logical connection , not of time .

Vincent: Joh 16:18

He saith ( λαλεῖ )

Emphasizing the purport of the saying.

Vincent: Joh 16:18

A little while ( τὸ μικρόν )

In Joh 16:16, Joh 16:17, without the article. Here the article the or this little while defines the special point of their difficulty; this " little while" of which He speaks.

Vincent: Joh 16:18

We cannot tell ( οὐκ οἴδαμεν )

Rev., more simply and literally, we know not .

Vincent: Joh 16:18

He saith ( λαλεῖ )

Emphasizing the form of the saying.

Vincent: Joh 16:19

Knew ( ἔγνω )

Better, Rev., perceived . See on Joh 2:24.

Vincent: Joh 16:20

Weep - lament - be sorrowful ( κλαύσετε - θρηνήσετε - λυπηθήσεσθε )

Of these three words, the last is the most general in meaning, expressing every species of pain, of body or of soul, and not necessarily the outward manifestation of sorrow. Both the other words denote audible expressions of grief. Θρηνέω marks the more formal expression. It means to utter a dirge over the dead. Thus Homer, of the mourning over Hector in Troy:

" On a fair couch they laid the corse, and placed

Singers beside it leaders of the dirge (θρηνων ),

Who sang (ἐθρήνεον ) a sorrowful, lamenting strain,

And all the women answered it with sobs."

" Iliad ," xxiv . 720-722 .

The verb occurs Mat 11:17; Luk 7:32; Luk 23:27. Κλαίω means audible weeping, the crying of children, as distinguished from δακρύω , to shed tears , to weep silently , which occurs but once in the New Testament, of Jesus' weeping (Joh 11:35). See on Luk 7:32.

Vincent: Joh 16:21

A woman ( ἡ γυνὴ )

Literally, the woman. The generic article marking the woman as representing her sex: woman as such.

Vincent: Joh 16:21

She is in travail

A common Old Testament image of sorrow issuing in joy. See Isa 21:3; Isa 26:17; Isa 66:7; Hos 13:13; Mic 4:9, Mic 4:10.

Vincent: Joh 16:21

The anguish ( τῆς θλίψεως )

Commonly rendered affliction or tribulation in A.V. See on Mat 13:21.

Vincent: Joh 16:21

Joy ( τὴν χαρὰν )

Properly, the joy which answers to the anguish.

Vincent: Joh 16:21

A man ( ἄνθρωπος )

See on Joh 1:30.

Vincent: Joh 16:22

Have sorrow ( λύπην ἔχετε )

This form of expression occurs frequently in the New Testament, to denote the possession or experience of virtues, sensations, desires, emotions, intellectual or spiritual faculties, faults, or defects. It is stronger than the verb which expresses any one of these. For instance, to have faith is stronger than to believe: to have life , than the act of living . It expresses a distinct , personal realization of the virtue or fault or sentiment in question. Hence, to have sorrow is more than to be sorrowful . In Mat 17:20, Christ does not say if ye believe , but if ye have faith; if faith, in ever so small a degree, is possessed by you as a conscious, living principle and motive. Compare have love (Joh 13:35; 1Jo 4:16); have peace (Joh 16:33); have trust (2Co 3:4); have boldness (Heb 10:19; 1Jo 2:28).

Vincent: Joh 16:23

Ye shall ask ( ἐρωτήσετε )

Or, as Rev., in margin, ask - question . To question is the primary meaning of the verb, from which it runs into the more general sense of request , beseech . So Mar 7:26; Luk 4:38; Joh 17:15, etc. Here the meaning is, ye shall ask me no question (compare Joh 16:19, where the same verb is used). Compare Mat 16:13; Mat 21:24; Joh 1:19. Ask , absolutely, Luk 22:68. Note, moreover, the selection of the word here as marking the asking on familiar terms . See on Joh 11:22. Another verb for ask occurs in the following sentence: " If ye shall ask (αἰτήστητε ) anything," etc. Here the sense is, if ye shall make any request . Compare Mat 5:42; Mat 7:7, Mat 7:9, Mat 7:10, etc. Note, also, that this word for asking the Father marks the asking of an inferior from a superior, and is the word which Christ never uses of His own requests to the Father. Compare 1Jo 3:22.

Vincent: Joh 16:23

Verily, verily

See on Joh 1:51; see on Joh 10:1.

Vincent: Joh 16:23

Whatsoever ye shall ask - in my name - give

The best texts change ὅσα ἂν , whatsoever , to ἄντ , if (ye shall ask) anything; and place in my name after give it you . So Rev. If ye shall ask anything of the Father , He will give it you in my name . Not only is the prayer offered, but the answer is given in Christ's name.

Vincent: Joh 16:24

Ask ( αἰτεῖτε )

The present imperative, implying continuous asking. Be asking . Compare Mar 6:22, αἴτησον , the aorist imperative, marking a single, definite petition.

Vincent: Joh 16:24

May be full ( ᾖ πεπληρωμένη )

Very literally, may be having been fulfilled . Rev., more correctly, fulfilled . Compare Joh 15:11.

Vincent: Joh 16:25

Proverbs ( παροιμίαις )

See on parables , Mat 13:3. He had spoken under figures, as the vine, and the woman in travail.

Vincent: Joh 16:25

Shall shew ( ἀναγγελῶ )

Rev., tell . See on Joh 16:13. The best texts read ἀπαγγελῶ , the original force of which is to bring tidings from (ἀπό ) something or someone.

Vincent: Joh 16:25

Plainly ( παῤῥησίᾳ )

See on Joh 7:13.

Vincent: Joh 16:26

Ye shall ask - I will pray

Note again the use of the two verbs for asking . Ye shall ask (αἰτήσεσθε ); I will pray (ἐρωτήσω ). See on Joh 16:23.

Vincent: Joh 16:27

Loveth ( φιλεῖ )

As sons, with the love of natural affection. See on Joh 5:20. The same verb in the following clause, of the love of the disciples for Christ.

Vincent: Joh 16:27

From God

Some editors read, from the Father . Παρά , from beside .

Vincent: Joh 16:28

From the Father ( παρά )

The best texts read, ἐκ , out of .

Vincent: Joh 16:28

Go ( πορεύομαι )

See on Joh 16:7.

Vincent: Joh 16:29

Speakest - speakest ( λαλεῖς - λέγεις )

The first, of the form ; the second, of the purport . See on Joh 16:18.

Vincent: Joh 16:30

We are sure ( οἴδαμεν )

Better, as Rev., we know .

Vincent: Joh 16:30

By this ( ἐν τούτῳ )

Literally, in this. Compare 1Jo 2:3, 1Jo 2:5; 1Jo 3:16, 1Jo 3:19, 1Jo 3:24; 1Jo 4:9, 1Jo 4:10, 1Jo 4:13, 1Jo 4:17; 1Jo 5:2.

Vincent: Joh 16:31

Now ( ἄρτι )

See on Joh 13:33. With reference to the coming time of greater trial.

Wesley: Joh 16:2

But, blessed be God, the time is so far past, that those who bear the name of Christ do not now generally suppose they do him service by killing each other for a difference in opinion or mode of worship.

Wesley: Joh 16:3

This is the true root of persecution in all its forms.

Wesley: Joh 16:4

To bear the chief shock in my own person, and to screen you from it.

Wesley: Joh 16:5

Now when it is most seasonable. Peter did ask this before, Joh 13:36.

Wesley: Joh 16:7

In respect of the Comforter, Joh 16:7, &c, and of me, Joh 16:16, &c, and of the Father, Joh 16:23, &c.

Wesley: Joh 16:8

Observe his twofold office; toward the world, Joh 16:8, &c; toward believers, Joh 16:12, &c: will convince - All of the world - Who do not obstinately resist, by your preaching and miracles, of sin, and of righteousness, and of judgment - He who is convinced of sin either accepts the righteousness of Christ, or is judged with Satan. An abundant accomplishment of this we find in the Acts of the Apostles.

Wesley: Joh 16:9

Particularly of unbelief, which is the confluence of all sins, and binds them all down upon us.

Wesley: Joh 16:10

Which the Spirit will testify, though ye do not then see me. But I could not go to him if I were not righteous.

Wesley: Joh 16:11

And in consequence thereof dethroned, deprived of the power he had so long usurped over men. Yet those who reject the deliverance offered them will remain slaves of Satan still.

Wesley: Joh 16:12

Concerning my passion, death, resurrection, and the consequences of it. These things we have, not in uncertain traditions, but in the Acts, the Epistles, and the Revelation.

Wesley: Joh 16:12

Both because of your littleness of faith, and your immoderate sorrow.

Wesley: Joh 16:13

It is universally allowed that the Father, Son, and Holy Ghost dwell in all believers. And the internal agency of the Holy Ghost is generally admitted. That of the Father and the Son, as represented in this Gospel, deserves our deepest consideration.

Wesley: Joh 16:15

Could any creature say this?

Wesley: Joh 16:16

When I am buried: and again, a little while, and ye shall see me - When I am risen: because I go to my Father - I die and rise again, in order to ascend to my Father.

Wesley: Joh 16:19

Preventing their question.

Wesley: Joh 16:20

When ye see me dead; but your sorrow will be turned into joy - When ye see me risen.

Wesley: Joh 16:22

This gives us no manner of authority to assert all believers must come into a state of darkness. They never need lose either their peace, or love, or the witness that they are the children of God. They never can lose these, but either through sin, or ignorance, or vehement temptation, or bodily disorder.

Wesley: Joh 16:23

Which you do not now understand. You will not need to inquire of me; for you will know all things clearly.

Wesley: Joh 16:23

Knowledge, love, or any thing else, he will give it - Our Lord here gives us a charte blanche. Believer, write down what thou wilt. He had said, Joh 14:13, I will do it, where the discourse was of glorifying the Father through the Son. Here, speaking of the love of the Father to believers, he saith, He will give it.

Wesley: Joh 16:24

For they had asked him directly for all they wanted.

Wesley: Joh 16:26

For true knowledge begets prayer.

Wesley: Joh 16:26

This in nowise implies that he will not: it means only, The Father himself now loves you, not only because of my intercession, but also because of the faith and love which he hath wrought in you.

Wesley: Joh 16:30

Even our hearts. Although no question is asked thee, yet thou answerest the thoughts of every one.

Wesley: Joh 16:30

They, as it were, echo back the words which he had spoken in Joh 16:27, implying, We believe in God; we believe also in thee.

JFB: Joh 16:1-5

Both the warnings and the encouragements just given.

JFB: Joh 16:2

(Joh 9:22; Joh 12:42).

JFB: Joh 16:2

The words mean religious service--"that he is offering a service to God." (So Saul of Tarsus, Gal 1:13-14; Phi 3:6).

JFB: Joh 16:4

From.

JFB: Joh 16:4

He had said it pretty early (Luk 6:22), but not quite as in Joh 16:2.

because I was with you.

JFB: Joh 16:5

While He was with them, the world's hatred was directed chiefly against Himself; but His departure would bring it down upon them as His representatives.

JFB: Joh 16:5

They had done so in a sort (Joh 13:36; Joh 14:5); but He wished more intelligent and eager inquiry on the subject.

JFB: Joh 16:6-7

Sorrow had too much paralyzed them, and He would rouse their energies.

JFB: Joh 16:7

My Saviour, can it ever be

That I should gain by losing thee?

KEBLE.

Yes.

JFB: Joh 16:7

(See on Joh 7:39; Joh 14:15).

JFB: Joh 16:8

This is one of the passages most pregnant with thought in the profound discourses of Christ; with a few great strokes depicting all and every part of the ministry of the Holy Ghost in the world--His operation with reference to individuals as well as the mass, on believers and unbelievers alike [OLSHAUSEN].

JFB: Joh 16:8

This is too weak a word to express what is meant. Reproof is indeed implied in the term employed, and doubtless the word begins with it. But convict or convince is the thing intended; and as the one expresses the work of the Spirit on the unbelieving portion of mankind, and the other on the believing, it is better not to restrict it to either.

JFB: Joh 16:9

As all sin has its root in unbelief, so the most aggravated form of unbelief is the rejection of Christ. The Spirit, however, in fastening this truth upon the conscience, does not extinguish, but, on the contrary, does consummate and intensify, the sense of all other sins.

JFB: Joh 16:10

Beyond doubt, it is Christ's personal righteousness which the Spirit was to bring home to the sinner's heart. The evidence of this was to lie in the great historical fact, that He had "gone to His Father and was no more visible to men":--for if His claim to be the Son of God, the Saviour of the world, had been a lie, how should the Father, who is "a jealous God," have raised such a blasphemer from the dead and exalted him to His right hand? But if He was the "Faithful and True Witness," the Father's "Righteous Servant," "His Elect, in whom His soul delighted," then was His departure to the Father, and consequent disappearance from the view of men, but the fitting consummation, the august reward, of all that He did here below, the seal of His mission, the glorification of the testimony which He bore on earth, by the reception of its Bearer to the Father's bosom. This triumphant vindication of Christ's rectitude is to us divine evidence, bright as heaven, that He is indeed the Saviour of the world, God's Righteous Servant to justify many, because He bare their iniquities (Isa 53:11). Thus the Spirit, in this clause, is seen convincing men that there is in Christ perfect relief under the sense of sin of which He had before convinced them; and so far from mourning over His absence from us, as an irreparable loss, we learn to glory in it, as the evidence of His perfect acceptance on our behalf, exclaiming with one who understood this point, "Who shall lay anything to the charge of God's elect? It is God that justifieth: Who is he that condemneth? It is Christ that died; yea, rather, that is risen again, who is even at the right hand of God," &c. (Rom 8:33-34).

JFB: Joh 16:11

By supposing that the final judgment is here meant, the point of this clause is, even by good interpreters, quite missed. The statement, "The prince of this world is judged," means, beyond all reasonable doubt, the same as that in Joh 12:31, "Now shall the prince of this world be cast out"; and both mean that his dominion over men, or his power to enslave and so to ruin them, is destroyed. The death of Christ "judged" or judicially overthrew him, and he was thereupon "cast out" or expelled from his usurped dominion (Heb 2:14; 1Jo 3:8; Col 2:15). Thus, then, the Spirit shall bring home to men's conscience: (1) the sense of sin, consummated in the rejection of Him who came to "take away the sin of the world"; (2) the sense of perfect relief in the righteousness of the Father's Servant, now fetched from the earth that spurned Him to that bosom where from everlasting He had dwelt; and (3) the sense of emancipation from the fetters of Satan, whose judgment brings to men liberty to be holy, and transformation out of servants of the devil into sons and daughters of the Lord Almighty. To one class of men, however, all this will carry conviction only; they "will not come to Christ"--revealed though He be to them as the life-giving One--that they may have life. Such, abiding voluntarily under the dominion of the prince of this world, are judged in his judgment, the visible consummation of which will be at the great day. To another class, however, this blessed teaching will have another issue--translating them out of the kingdom of darkness into the kingdom of God's dear Son.

JFB: Joh 16:12-15

That is, from Himself, but, like Christ Himself, "what He hears," what is given Him to communicate.

JFB: Joh 16:12-15

Referring specially to those revelations which, in the Epistles partially, but most fully in the Apocalypse, open up a vista into the Future of the Kingdom of God, whose horizon is the everlasting hills.

JFB: Joh 16:14

Thus the whole design of the Spirit's office is to glorify Christ--not in His own Person, for this was done by the Father when He exalted Him to His own right hand--but in the view and estimation of men. For this purpose He was to "receive of Christ"--all the truth relating to Christ--"and show it unto them," or make them to discern it in its own light. The subjective nature of the Spirit's teaching--the discovery to the souls of men of what is Christ outwardly--is here very clearly expressed; and, at the same time, the vanity of looking for revelations of the Spirit which shall do anything beyond throwing light in the soul upon what Christ Himself is, and taught, and did upon earth.

JFB: Joh 16:15

A plainer expression than this of absolute community with the Father in all things cannot be conceived, though the "all things" here have reference to the things of the Kingdom of Grace, which the Spirit was to receive that He might show it to us. We have here a wonderful glimpse into the inner relations of the Godhead.

JFB: Joh 16:16-22

The joy of the world at their not seeing Him seems to show that His removal from them by death was what He meant; and in that case, their joy at again seeing Him points to their transport at His reappearance amongst them on His Resurrection, when they could no longer doubt His identity. At the same time the sorrow of the widowed Church in the absence of her Lord in the heavens, and her transport at His personal return, are certainly here expressed.

JFB: Joh 16:23-28

Of the dispensation of the Spirit (as in Joh 14:20).

JFB: Joh 16:23-28

Inquire of

JFB: Joh 16:23-28

By reason of the fulness of the Spirit's teaching (Joh 14:26; Joh 16:13; and compare 1Jo 2:27).

JFB: Joh 16:24

For "prayer in the name of Christ, and prayer to Christ, presuppose His glorification" [OLSHAUSEN].

JFB: Joh 16:24

When I am gone, "in My name."

JFB: Joh 16:25

In obscure language, opposed to "showing plainly"--that is, by the Spirit's teaching.

JFB: Joh 16:26

As if He were not of Himself disposed to aid you: Christ does pray the Father for His people, but not for the purpose of inclining an unwilling ear.

JFB: Joh 16:27

This love of theirs is that which is called forth by God's eternal love in the gift of His Son mirrored in the hearts of those who believe, and resting on His dear Son.

JFB: Joh 16:28

That is, "And ye are right, for I have indeed so come forth,and shall soon return whence I came." This echo of the truth, alluded to in Joh 16:27, seems like thinking aloud, as if it were grateful to His own spirit on such a subject and at such an hour.

JFB: Joh 16:29-30

Hardly more so than before; the time for perfect plainness was yet to come; but having caught a glimpse of His meaning (it was nothing more), they eagerly express their satisfaction, as if glad to make anything of His words. How touchingly does this show both the simplicity of their hearts and the infantile character of their faith!

JFB: Joh 16:31-33

That is, "It is well ye do, for it is soon to be tested, and in a way ye little expect."

JFB: Joh 16:31-33

A deep and awful sense of wrong experienced is certainly expressed here, but how lovingly! That He was not to be utterly deserted, that there was One who would not forsake Him, was to Him matter of ineffable support and consolation; but that He should be without all human countenance and cheer, who as Man was exquisitely sensitive to the law of sympathy, would fill themselves with as much shame, when they afterwards recurred to it, as the Redeemer's heart in His hour of need with pungent sorrow. "I looked for some to take pity, but there was none; and for comforters, but I found none" (Psa 69:20).

JFB: Joh 16:31-33

How near, and with what sustaining power, who can express?

Clarke: Joh 16:1

These things have I spoken - Particularly what is mentioned in the two last chapters

Clarke: Joh 16:1

Be offended - Ἱνα μη σκανδαλισθητε, That ye should not be stumbled. May not fall away from the faith, nor receive any injury to your souls, as that man does to his body who stumbles, or falls over a stone, or block, in the way which he has not discovered.

Clarke: Joh 16:2

They shall put you out of the synagogues - They will excommunicate you, and consider you as execrable, and utterly unworthy to hold any commerce with God by religion; or with man by civil fellowship. See on Joh 9:22 (note). In these excommunications they were spoiled of all their substance, see Ezr 10:8, and see also Heb 10:34, and deprived of their character, their influence, and every necessary of life. Though the Jewish people had the most humane laws, yet they were a most vindictive and cruel people

Clarke: Joh 16:2

That whosoever killeth you, etc. - This Paul found; for more than forty Jews bound themselves under a curse that they would neither eat nor drink till they had killed him, Act 23:12, Act 23:13; and agreeably to this, it is said, in that Tract of the Talmud which is entitled Bammidbar, R. xxi. ad. Num 25:13 : "He who sheds the blood of the ungodly, is equal to him who brings an offering to God."What the Zealots did is notorious in history. They butchered any person, in cold blood, who, they pretended to believe, was an enemy to God, to the law, or to Moses; and thought they were fulfilling the will of God by these human sacrifices. We had the same kind of sacrifices here in the time of our Popish Queen Mary. May God ever save our state from the Stuarts!

Clarke: Joh 16:3

Because they have not known the Father - See on Joh 15:25 (note). Ignorance of the benevolence of God, and of the philanthropy of Christ, is the grand fountain whence all religious persecution and intolerance proceed.

Clarke: Joh 16:4

At the beginning - I would not trouble you by speaking of these things pointedly at first, when I chose you to be my disciples, but have referred them to the present time, lest you should be discouraged; and now only declare them because it is absolutely necessary that you should be put upon your guard.

Clarke: Joh 16:5

None of you asketh me, Whither goest thou? - In Joh 13:3, Peter had asked, Lord, thither goest thou? - and Thomas much the same in Joh 14:5, both of whom had received an answer. But now, at the time when Jesus was speaking this, none of them asked this question, because their hearts were filled with sorrow: Joh 16:6.

Clarke: Joh 16:7

It is expedient - that I go away - In other places he had showed them the absolute necessity of his death for the salvation of men: see Mat 20:19; Mat 26:2; Mar 9:31; Mar 10:33, Luk 9:44; Luk 18:32. This he does not repeat here, but shows them that, by the order of God, the Holy Spirit cannot come to them, nor to the world, unless he first die; and consequently men cannot be saved but in this way.

Clarke: Joh 16:8

He will reprove - Ελεγξει, He will demonstrate these matters so clearly as to leave no doubt on the minds of those who are simple of heart; and so fully as to confound and shut the mouths of those who are gainsayers. See Act 2:1, etc

Clarke: Joh 16:8

The world - The Jewish nation first, and afterwards the Gentile world; for his influences shall not be confined to one people, place, or time.

Clarke: Joh 16:9

Of sin - Of the sin of the Jews in not receiving me as the Messiah, though my mission was accredited by the very miracles which the prophets foretold: see Isa 35:3-6. This was literally fulfilled on the day of pentecost, when the Spirit was given; for multitudes of Jews were then convinced of this sin, and converted to God. See Act 2:37

If we take this prediction of our Lord in a more general sense, then we may consider that it is one of the grand offices of the Holy Spirit to convince of sin, to show men what sin is, to demonstrate to them that they are sinners, and to show the necessity of an atonement for sin; and in this sense the phrase, περι ἁμαρτιας, may be understood, and in this sense it is used in multitudes of places in the Septuagint, but the words, because they believe not in me, restrict the meaning particularly to the sin of the Jews in rejecting Jesus as the Messiah.

Clarke: Joh 16:10

Of righteousness - Of my innocence and holiness, because I go away to my Father; of which my resurrection from the dead, and my ascension to heaven, shall be complete proofs. Christ was treated by the Jews as an impostor; as a magician; as one possessed by the devil; as a wicked person, seducer, and destroyer of the law. His vindication from these charges he chiefly referred to the Holy Spirit, the Advocate, who, by his influences on the minds of the people, and by his eloquence and energy in the ministry of the apostles, convinced both the Jews and the Gentiles that the sentence of the Jewish rulers was unjust and infamous, and that the very person whom they had crucified was both Lord and Christ - Lord, the great governor of the universe; and Christ, the Lord’ s anointed, the promised Messiah. It was a matter of the utmost consequence to the Christian cause to have the innocence and holiness of its founder demonstrated, and the crime of the Jews in putting him to death made manifest to the world. This also has been literally fulfilled: the universe that has heard of him believes the righteousness and innocence of Jesus; and the Jews, his persecutors, are confounded and execrated throughout the habitable globe.

Clarke: Joh 16:11

Of judgment - Of the false judgment of the Jews in condemning the Lord Jesus, who, as some think, is intended here by the ruler of this world: see Joh 14:30. Others think that Satan is meant whose usurped power over the world was now to be greatly restrained, and by and by totally destroyed: see Joh 12:31; Col 2:15; Rev 11:15; Rev 12:10, Rev 12:11. Perhaps our Lord’ s meaning is, that as a most astonishing judgement, or punishment, was now about to fall upon the Jews, in consequence of their obstinate infidelity, the Holy Ghost, by the ministry of the apostles, should demonstrate that this judgment, severe as it might seem, was amply merited by this worst of all people; and may we not say that their continuance in the same crime sufficiently vindicates the judgment of God, not only in its being poured out upon them at first, but in continuing to pursue them

It is necessary to observe that it was one office of the Spirit to convince of a judgment to come; and this he did particularly by the apostles, in declaring that God had appointed a day in which he would judge the world by him whom he had appointed for that purpose: Act 17:31. And we find that while Peter was asserting this doctrine at Caesarea, Act 10:42, the Holy Spirit was poured out on the Jews and the Gentiles which were present, Act 10:44, etc., and many were converted unto the Lord

One general exposition may be given of these three verses. The Holy Spirit will convince the world of sin committed, and guilt and condemnation thereby incurred. Of righteousness - of the necessity of being pardoned, and made righteous through the blood of the Lamb, who, after being offered up for sin, went to the Father, ever to appear in his presence as our intercessor: and of judgment - of the great day thereof, when none shall be able to stand but those whose sins are pardoned, and whose souls are made righteous. In all that our Lord says here, there seems to be an allusion to the office of an advocate in a cause, in a court of justice; who, by producing witnesses, and pleading upon the proof, convicts the opposite party of sin, demonstrates the righteousness of his client, and shows the necessity of passing judgment upon the accuser

The faith of the Gospel discovers unto us three different states of man: it shows him

1.    Under sin, in which there is nothing but infidelity towards God, because there is no faith in Jesus Christ

2.    Under grace, in which sin is pardoned, and righteousness acquired by faith in Christ; who is gone to the Father to carry on, by his intercession, the great work of redemption

3.    In the peace and glory of heaven, where Christ will reign with his members; the devil, with his angels and servants, being banished into hell by the last judgment

Thus, in the Christian revelation, we are made acquainted with three grand truths, which contain the sum and substance of all true religion

The first is the general corruption of human nature, and the reign of sin till the coming of Christ

The second is the reparation of our nature by the Lord Jesus, and the reign of righteousness by his grace: Rom 5:21

The third is the condemnation of sinners, and the total destruction of the kingdom of sin, and of all the power of the devil, by the last judgment.

Clarke: Joh 16:12

Ye cannot bear them now - In illustration of these three points, Christ had many things to say; but he found that his disciples could only bear general truths; yet, in saying what he did, he sowed the seeds of the whole system of theological knowledge, and heavenly wisdom, which the Holy Spirit of this truth afterwards watered and ripened into a glorious harvest of light and salvation, by the ministry of the apostles. Dr. Lightfoot supposes that the things which the apostles could not bear now were such as these

1.    The institution of the Christian Sabbath, and the abolition of the Jewish

2.    The rejection of the whole Jewish nation, at the very time in which they expected to be set up and established for ever

3.    The entire change of the whole Mosaic dispensation, and the bringing the Gentiles into the Church of God.

Clarke: Joh 16:13

He will guide you - He will consider your feeble infant state; and, as a father leads his child by the hand, so will the Holy Spirit lead and guide you

The Vulgate, and some copies of the Itala, read, He will Teach you all truth; but this and more is implied in the word ὁδηγησει, he will lead; besides, this reading is not acknowledged by any Greek MS

Clarke: Joh 16:13

He shall not speak of himself - He shall teach nothing contrary to what I have taught you

Clarke: Joh 16:13

But whatsoever he shall hear - Of the Father and me, that he shall speak, and thus show the intimate consent between himself, the Father, and Christ. It is one conjoint testimony, in which the honor and glory of the holy Trinity, and man’ s salvation are equally concerned

Clarke: Joh 16:13

And he will show you things to came - He will fully explain every thing that may now appear dark or difficult to you; will give you such a knowledge of futurity as shall, in all necessary cases, enable you to foretell future events; and shall supply every requisite truth, in order to make the new covenant revelation complete and perfect.

Clarke: Joh 16:15

All things that the Father hath are mine - If Christ had not been equal to God, could he have said this without blasphemy

Clarke: Joh 16:15

And show it unto you - As Christ is represented the Ambassador of the Father, so the Holy Spirit is represented the ambassador of the Son, coming vested with his authority, as the interpreter and executor of his will.

Clarke: Joh 16:16

A little while - He had but a few hours to live

Clarke: Joh 16:16

And ye shall not see me - I shall be hidden from your view in the grave

Clarke: Joh 16:16

Again a little while - In three days after my death

Clarke: Joh 16:16

Ye shall see me - I will rise again, and show myself to you. Or, As I am going by my ascension to the Father, in a short time, ye shall see me personally no more; but in a little while I shall pour out my Spirit upon you, and others through your ministry; and ye shall see me virtually in the great and wonderful work which shall then take place in the hearts and lives of men

This may also refer to his coming again to destroy the Jewish state, and also to judge the world; but how can this latter be said to be in a little while? Because a thousand years are but as a day in the sight of God: Psa 90:4.

Clarke: Joh 16:18

What is this that he saith - They knew from what he had said that he was to die, but knew not what he meant by their seeing him again in a little time.

Clarke: Joh 16:20

Ye shall weep and lament - To see me crucified and laid in the grave

Clarke: Joh 16:20

But the world shall rejoice - The chief priests, scribes, Pharisees, and persecuting Jews in general, will triumph, hoping that their bad cause is crowned with success

Clarke: Joh 16:20

But your sorrow shall be turned into joy - When ye see me risen from the dead

It is very evident that our Lord uses the word world, in several parts of this discourse of his, to signify the unbelieving and rebellious Jews.

Clarke: Joh 16:21

For joy that a man is born - Ανθρωπος is put here for a human creature, whether male or female; as homo among the Romans denoted either man or woman.

Clarke: Joh 16:22

Your joy no man taketh from you - Or, shall take away. Some excellent MSS. and versions read the verb in the future tense. Our Lord’ s meaning appears to have been this: that his resurrection should be so completely demonstrated to them, that they should never have a doubt concerning it; and consequently that their joy should be great and permanent, knowing that the atonement was made, the victory gained, and the kingdom of heaven opened to all believers. Therefore it is said, Act 4:33, that with great power did the apostles give witness of the resurrection of the Lord Jesus.

Clarke: Joh 16:23

Ye shall ask me nothing - Ye shall then be led, by that Spirit which guides into all truth, to consider me in the character of Mediator in the kingdom of God, and to address your prayers to the Father in my name - in the name of Jesus the Savior, because I have died to redeem you - in the name of Christ the Anointer, because I have ascended to send down the gift of the Holy Ghost.

Clarke: Joh 16:24

Hitherto have ye asked nothing in my name - Ye have not as yet considered me the great Mediator between God and man; but this is one of the truths which shall be more fully revealed to you by the Holy Spirit

Clarke: Joh 16:24

Ask - In my name; and ye shall receive - all the salvation ye thus request; the consequence of which shall be that your joy shall be full - ye shall be thoroughly happy in being made completely holy.

Clarke: Joh 16:25

In Proverbs - That is, words which, besides their plain, literal meaning, have another, viz. a spiritual or figurative one. I have represented heavenly things to you through the medium of earthly

Clarke: Joh 16:25

The time cometh - viz. the interval from his resurrection to his ascension, which consisted of forty days, during which he instructed his disciples in the most sublime mysteries and truths of his kingdom. Act 1:3.

Clarke: Joh 16:26

I say not unto you that I will pray the Father for you - I need not tell you that I will continue your intercessor: I have given you already so many proofs of my love that ye cannot possibly doubt this: besides, the Father himself needs no entreaty to do you good, for he loves you, and is graciously disposed to save you to the uttermost, because ye have loved me and believed in me as coming from God, for the salvation of the world.

Clarke: Joh 16:28

I came forth from the Father - With whom I existed from eternity in glory

Clarke: Joh 16:28

Am come into the world - By my incarnation

Clarke: Joh 16:28

I leave the world - By my death

Clarke: Joh 16:28

And go to the Father - By my ascension. These four words contain the whole economy of the Gospel of man’ s salvation, and a consummate abridgment of the Christian faith. This gave the disciples a key to the whole of our Lord’ s discourse; and especially to that part, Joh 16:16, that had so exceedingly embarrassed them, as appears by Joh 16:17, Joh 16:18.

Clarke: Joh 16:29

Lo, now speakest thou plainly - The disciples received more light now, on the nature of Christ’ s person and office, than they had ever done before.

Clarke: Joh 16:30

Now are we sure that thou knowest all things - Is not the following the meaning of the disciples? We believe that thou art not only the Messiah who camest out from God, but that thou art that God who searchest the heart and triest the reins, and needest not to be asked in order to make thee acquainted with the necessities of thy creatures; for thou perfectly knowest their wants, and art infinitely disposed to relieve them.

Clarke: Joh 16:31

Do ye now believe? - And will ye continue to believe? Ye are now fully convinced; and will ye in the hour of trial retain your conviction, and prove faithful and steady?

Calvin: Joh 16:1

1.These things I have spoken to you He again states that none of those things which he has spoken are superfluous; for, since wars and contests await them, it is necessary that they should be provided beforehand with the necessary arms. Yet he also means that, if they meditate deeply on this doctrine, they will be fully prepared for resistance. Let us remember that what he then said to the disciples is also spoken to us. And, first, we ought to understand that Christ does not send his followers into the field unarmed, and, therefore, that, if any man fail in this warfare, his own indolence alone is to blame. And yet we ought not to wait till the struggle be actually commenced, but ought rather to endeavor to become well acquainted with these discourses of Christ, and to render them familiar to our minds, so that we may march into the field of battle, as soon as it is necessary; for we must not doubt that the victory is in our hands, so long as those admonitions of Christ shall be deeply imprinted on our minds. For, when he says THAT YOU MAY NOT be offended, he means that there is no danger, lest anything turn us aside from the right course. But how few there are that learn this doctrine in a proper manner, is evident from this fact, that they who think that they know it by heart when they are beyond arrow-shot, are no sooner obliged to enter into actual combat than they give way, as if they were utterly ignorant, and had never received any instruction. ⁹³ Let us, therefore accustom ourselves to use this armor in such a manner that it may never drop out of our hands.

Calvin: Joh 16:2

2.They will drive you out of the synagogues This was no light offense to disturb their minds, that they were to be banished like wicked men from the assembly of the godly, or, at least, of those who boasted that they were the people of God, and gloried in the title of The Church; for believers are subject not only to persecutions, but to ignominy and reproaches, as Paul tells us, (1Co 4:12.) But Christ bids them stand firm against this attack; because, though they be banished from the synagogues, still they remain within the kingdom of God. His statement amounts to this, that we ought not to be dismayed by the perverse judgments of men, but ought to endure boldly the reproach of the cross of Christ, satisfied with this single consideration, that our cause which men unjustly and wickedly condemn, is approved by God.

Hence too we infer, that the ministers of the Gospel not only are ill treated by the avowed enemies of the faith, but sometimes also endure the greatest reproaches from those who appear to belong to the Church, and who are even regarded as its pillars. The scribes and priests, by whom the apostles were condemned, boasted that they were appointed by God to be judges of the Church; and, indeed, the ordinary government of the Church was in their hands, and the office of judging was from God, and not from men. But by their tyranny, they had corrupted the whole of that order which God had appointed. The consequence was, that the power which had been given to them for edification, was nothing else thorn a cruel oppression of the servants of God; and excommunication, which ought to have been a medicine for purifying the Church, was turned to an opposite purpose, for driving away from it the fear of God.

Since the apostles knew this by experience, in their own age, we have no reason to be greatly alarmed at the Pope’s excommunications, with which he thunders against us on account of the testimony of the Gospel; for we ought not to fear that they will do us any more injury than those ancient excommunications which were made against the apostles. Nay more, nothing is more desirable than to be driven out of that assembly from which Christ is banished. Yet let us observe that, though the abuse of excommunication was so gross, still it did not effect the destruction of that discipline which God had appointed in his Church from the beginning; for, though Satan devotes his utmost efforts to corrupt all the ordinances of God, we must not yield to him, so as to take away, on account of corruptions, what God has appointed to be perpetual. Excommunication, therefore, not less than Baptism and the Lord’s Supper, must be brought back, by the correction of abuses, to its pure and lawful use.

But the hour cometh Christ dwells still more largely on this offense, that the enemies of the Gospel lay claim to so much authority, that they think they are offering sacrifices to God where they slay believers. It is sufficiently hard in itself, that innocent people should be cruelly tormented, but it is far more grievous and distressing that those outrages, which wicked men commit against the children of God, should be reckoned punishments justly due to them on account of their crimes. But we ought to be so fully assured of the protection of a good conscience, as to endure patiently to be oppressed for a time, till Christ appear from heaven, to defend his cause and ours.

It may be thought strange, however, that the enemies of the truth, though they are conscious of their own wickedness, not only impose on men, but even in the presence of God lay claim to praise for their unjust cruelty. I reply, hypocrites, though their conscience accuses them, always resort to flatteries to deceive themselves. They are ambitious, cruel, and proud, but they cover all these vices with the cloak of zeal, that they may indulge in them without restraint. To this is added what may be called a furious drunkenness, after having tasted the blood of martyrs.

Calvin: Joh 16:3

3.And they will do these things Not without good reason does Christ frequently remind the apostles of this consideration, that there is only one reason why unbelievers are so greatly enraged against them. It is, because they do not know God. And yet this is not said for the purpose of extenuating their guilt, but that the apostles may boldly despise their blind fury; for it often happens that the authority which wicked men possess, and the luster which shines in them, shake modest and pious minds. But Christ, on the other hand, enjoins his followers to rise with holy magnanimity, to despise their adversaries, who are impelled by nothing else than error and blindness; for this is our wall of brass, when we are fully persuaded that God is on our side, and that they who oppose us are destitute of reason. Again, these words remind us, what a serious evil it is not to know God, since it leads even those who have murdered their own parents to expect praise and approbation for their wickedness.

Calvin: Joh 16:4

4.That when the hour cometh, you may remember He repeats what he had already said, that this is not a philosophy fitted only for a season of leisure, but that it is adapted to practice and use, and that he now discourses on these matters, that they may actually demonstrate that they have not been taught in vain. When he says, that you may remember, he enjoins them, first, to lay up in their minds what they have heard; secondly, to remember them, when they shall be required to put them in practice; and, lastly, he declares that no small importance attaches to the fact, that he utters predictions of future events.

And I told you not these things at the beginning As the apostles were still weak and tender, so long as Christ conversed with them in the flesh, their singularly good and indulgent Master spared them, and did not suffer them to be urged beyond what they were able to bear. At that time, therefore, they had no great need of confirmation, while they enjoyed leisure and freedom from persecution; but now he tells them that they must change their mode of life, and as a new condition awaits them, he likewise exhorts them to prepare for a conflict.

Calvin: Joh 16:5

5.And now I go to him who sent me By a very excellent consolation he assuages the grief which they might feel on account of his departure, and this was highly necessary. They who had hitherto been allowed to remain at their ease, were called to severe and arduous battles for the future. What then, would have become of them, if they had not known that Christ was in heaven, as the guardian of their salvation? For to go to the Father is nothing else than to be received into the heavenly glory, in order to possess the highest authority. This is held out to them, therefore, as a solace and remedy of grief, that, though Christ be absent from them in body, yet he will sit at the right hand of the Father, to protect believers by his power.

Here Christ reproves the apostles for two faults; first, that they were too much attached to the visible presence of his flesh; and, secondly, that, when this had been taken away, they were seized with grief, and did not lift their eyes to a higher region. The same thing happens to us; for we always hold Christ bound by our senses, and then, if he do not appear to us according: to our desire, we contrive for ourselves a ground of despair.

And none of you asketh me, whither goest thou? It may appear to be an unfounded charge against the apostles, that they did not ask whether their Master was going; for they had formerly inquired at him on this subject with great earnestness. But the answer is easy. When they inquired, they did not raise their minds to confidence, and this was the chief duty which they were bound to perform. The meaning therefore is, as soon as you hear of my departure, you become alarmed, and do not consider whither I am going, or for what purpose I go away.”

Calvin: Joh 16:7

7.Yet I tell you the truth That they may no longer wish to have him present before their eyes, he testifies that his absence will be advantageous, and makes use of a sort of oath; for we are carnal, and consequently nothing is more difficult than to tear from our minds this foolish inclination, by which we attempt to draw down Christ from heaven to us. He explains where the advantage lies, by saying that the Holy Spirit could not be given to them, if he did not leave the world. But far more advantageous and far more desirable is that presence of Christ, by which he communicates himself to us through the grace and power of his Spirit, than if he were present before our eyes. And here we must not put the question, “Could not Christ have drawn down the Holy Spirit while he dwelt on earth?” For Christ takes for granted all that had been decreed by the Father and, indeed, when the Lord has once pointed out what he wishes to be done, to dispute about what is possible would be foolish and pernicious.

Calvin: Joh 16:8

8.And when he is come Passing by the diversity of expositions, which we have received in consequence of the obscurity of the passage, I shall only state what appears to me to be in accordance with Christ’s true meaning. He had promised his Spirit to the disciples; and now he praises the excellence of the gift from its effect, because this Spirit will not only guide, support, and protect them in private, but will extend more widely his power and efficacy.

He will convince the world; that is, he will not remain shut up in you, but; his power will go forth from you to be displayed to the whole world. He therefore promises to them a Spirit, who will be the Judge of the world, and by whom their preaching will be so powerful and efficacious, that it will bring into subjection those who formerly indulged in unbounded licentiousness, and were restrained by no fear or reverence.

It ought to be observed, that in this passage Christ does not speak of secret revelations, but of the power of the Spirit, which appears in the outward doctrine of the Gospel, and in the voice of men. For how comes it that the voice proceeding from the mouth of a man ⁹⁴ penetrates into the hearts, takes root there, and at length yields fruit, changing hearts of stone into hearts of flesh, and renewing men, but because the Spirit of Christ quickens it? Otherwise it would be a dead letter and a useless sound, as Paul says in that beautiful passage, in which he boasts of being a minister of the Spirit, (2Co 3:6,) because God wrought powerfully in his doctrine. The meaning therefore is, that, though the Spirit had been given to the apostles, they would be endued with a heavenly and Divine power, by which they would exercise jurisdiction over the whole world. Now, this is ascribed to the Spirit rather than to themselves, because they will have no power of their own, but will be only ministers and organs, and the Holy Spirit will be their director and governor. ⁹⁵

Under the term world are, I think, included not only those who would be truly converted to Christ, but hypocrites and reprobates. For there are two ways in which the Spirit convinces men by the preaching of the Gospel. Some are moved in good earnest, so as to bow down willingly, and to assent willingly to the judgment by which they are condemned. Others, though they are convinced of guilt and cannot escape, yet do not sincerely yield, or submit themselves to the authority and jurisdiction of the Holy Spirit, but, on the contrary, being subdued they groan inwardly, and, being overwhelmed with confusion, still do not cease to cherish obstinacy within their hearts.

We now perceive in what manner the Spirit was to convince the world by the apostles. It was, because God revealed his judgment in the Gospel, by which their consciences were struck, and began to perceive their evils and the grace of God. for the verb ἐλέγχειν here signifies to convince or convict; and, for understanding this passage, not a little light will be obtained from the words of the Apostle Paul, when he says,

If all shall prophesy, and an unbeliever or unlearned man enter, he is convicted by all, he is judged by all, and thus shall the secrets of his heart be made manifest,
(1Co 14:23.)

In that passage Paul speaks particularly of one kind of conviction, that is; when the Lord brings his elect to repentance by the Gospel; but this plainly shows in what manner the Spirit of God, by the sound of the human voice, constrains men, who formerly were not accustomed to his yoke, to acknowledge and submit to his authority.

A question now arises, For what purpose did Christ say this? Some think that he points out the cause of the hatred which he had mentioned; as if he had said, that the reason why they will be hated by the world is, that the Spirit, on the other hand, will earnestly solicit the world by means of them. But I rather agree with those who tell us that the design of Christ was different, as I stated briefly at the commencement of the exposition of this verse; for it was of great importance that the apostles should know that the gift of the Spirit, which had been promised to them, was of no ordinary value. He therefore describes its uncommon excellence, by saying that God will, in this way, erect his tribunal for judging the whole world.

Calvin: Joh 16:9

9.Of sin It now remains that we see what it is to convince of sin Christ appears to make unbelief the only cause of sin, and this is tortured by commentators in various ways; but, as I have already said, I do not intend to detail the opinions which have been held and advanced. First, it ought to be observed, that the judgment of the Spirit commences with the demonstration of sin; for the commencement of spiritual instruction is, that men born in sin have nothing in them but what leads to sin Again, Christ mentioned unbelief, in order to show what is the nature of men in itself for, since faith is the bond by which he is united to us, until we believe in him, we are out of him and separated from him. The import of these words is as if he had said, “ When the Spirit is come, he will produce full conviction that, apart from me, sin reigns in the world; ” and, therefore, unbelief is here mentioned, because it separates us from Christ, in consequence of which nothing is left to us but sin In short, by these words he condemns the corruption and depravity of human nature, that we may not suppose that a single drop of integrity is in us without Christ.

Calvin: Joh 16:10

10.Of righteousness We must attend to the succession of steps which Christ lays down. He now says that the world must be convinced of righteousness; for men will never hunger and thirst for righteousness, but, on the contrary, will disdainfully reject all that is said concerning it, if they have not been moved by a conviction of sin As to believers particularly, we ought to understand that they cannot make progress in the Gospel till they have first been humbled; and this cannot take place, till they have acknowledged their sins. It is undoubtedly the peculiar office of the Law to summon consciences to the judgment-seat of God, and to strike them with terror; but the Gospel cannot be preached in a proper manner, till it lead men from sin to righteousness, and from death to life; and, therefore, it is necessary to borrow from the Law that first clause of which Christ spoke.

By righteousness must here be understood that which is imparted to us through the grace of Christ. Christ makes it to consist in his ascension to the Father, and not without good reason; for, as Paul declares that he rose for our justification, (Rom 4:25) so he now sits at the right hand of the Father in such a manner as to exercise all the authority that has been given to him, and thus to fill all things, (Eph 4:10.) In short, from the heavenly glory he fills the world with the sweet savor of his righteousness Now the Spirit declares, by the Gospel, that this is the only way in which we are accounted righteous Next to the conviction of sin, this is the second step, that the Spirit should convince the world what true righteousness is, namely, that Christ, by his ascension to heaven, has established the kingdom of life, and now sits at the right hand of the Father, to confirm true righteousness

Calvin: Joh 16:11

11.Of judgment Those who understand the word (κρίσεως) judgment as signifying condemnation, have some argument on their side; for Christ immediately adds, that the prince of this world hath been judged But I prefer a different opinion, namely, that, the light of the Gospel having been kindled, the Spirit manifests that the world has been brought into a state of good order by the victory of Christ, by which he overturned the authority of Satan; as if he had said, that this is a true restoration, by which all things are reformed, when Christ alone holds the kingdom, having subdued and triumphed over Satan. Judgment, therefore, is contrasted with what is confused and disordered, or, to express it briefly, it is the opposite (τὢς ἀταξίας) of confusion, or, we might call it righteousness, a sense which it often bears in Scripture. The meaning therefore is, that Satan, so long as he retains the government, perplexes and disturbs all things, so that there is an unseemly and disgraceful confusion in the works of God; but when he is stripped of his tyranny by Christ, then the world is restored, and good order is seen to reign. Thus the Spirit convinces the world of judgment; that is, having vanquished the prince of wickedness, Christ restores to order those things which formerly were torn and decayed.

Calvin: Joh 16:12

12.I have still many things to say to you Christ’s discourse could not have so much influence over his disciples, as to prevent their ignorance from still keeping them in perplexity about many things; and not only so, but they scarcely obtained a slight taste of those things which ought to have imparted to them full satisfaction, had it not been for the obstruction arising from the weakness of the flesh. It was, therefore, impossible but that the consciousness of their poverty should oppress them with fear and anxiety. But Christ meets it by this consolation, that, when they have received the Spirit, they will be new men, and altogether different from what they were before.

But you are not able to bear them now When he says that, were he to tell them anything more, or what was loftier, they would not be able to bear it, his object is to encourage them by the hope of better progress, that they may not lose courage; for the grace which he was to bestow on them ought not to be estimated by their present feelings, since they were at so great a distance from heaven. In short, he bids them be cheerful and courageous, whatever may be their present weakness. But as there was nothing else than doctrine on which they could rely, Christ reminds them that he had accommodated it to their capacity, yet so as to lead them to expect that they would soon afterwards obtain loftier and more abundant instruction; as if he had said, “If what you have heard from me is not yet sufficient to confirm you, have patience for a little; for ere long, having enjoyed the teaching of the Spirit, you will need nothing more; he will remove all the ignorance that now remains in you.”

Now arises a question, what were those things which the apostles were not yet able to learn? The Papists, for the purpose of putting forward their inventions as the oracles of God, wickedly abuse this passage. “Christ,” they tell us, “promised to the apostles new revelations; and, therefore, we must not abide solely by Scripture, for something beyond Scripture is here promised by him to his followers.” In the first place, if they choose to talk with Augustine, the solution will be easily obtained. His words are, “Since Christ is silent, which of us shall say that it was this or that? Or, if he shall venture to say so, how shall he prove it? Who is so rash and insolent, even though he say what is true, as to affirm, without any Divine testimony, that those are the things which the Lord at that time did not choose to say?” But we have a surer way of refuting them, taken from Christ’s own words, which follow.

Calvin: Joh 16:13

13.But when he is come, the Spirit of truth. The Spirit, whom Christ promised to the apostles, is declared to be perfect Master or Teacher ⁹⁶ of truth And why was he promised, but that they might deliver from hand to hand the wisdom which they had received from him? The Spirit was given to them, and under his guidance and direction they discharged the office to which they had been appointed.

He will lead you into all truth That very Spirit had lead them into all truth, when they committed to writing the substance of their doctrine. Whoever imagines that anything must be added to their doctrine, as if it were imperfect and but half-finished, not only accuses the apostles of dishonesty, but blasphemes against the Spirit If the doctrine which they committed to writing had proceeded from mere learners or persons imperfectly taught, an addition to it would not have been superfluous; but now that their writings may be regarded as perpetual records of that revelation which was promised and given to them, nothing can be added to them without doing grievous injury to the Holy Spirit.

When they come to determine what those things actually were, the Papists act a highly ridiculous part, for they define those mysteries, which the apostles were unable to bear, to be certain childish fooleries, the most absurd and stupid things that can be imagined. Was it necessary that the Spirit should come down from heaven that the apostles might learn what ceremony must be used in consecrating cups with their altars, in baptizing church-bells, in blessing the holy water, and in celebrating Mass? Whence then do fools and children obtain their learning, who understand all those matters most thoroughly? Nothing is more evident than that the Papists mock God, when they pretend that those things came from heaven, which resemble as much the mysteries of Ceres or Proserpine as they are at variance with the pure wisdom of the Holy Spirit.

If we do not wish to be ungrateful to God, let us rest satisfied with that doctrine of which the writings of the apostles declare them to be the authors, since in it the highest perfection of heavenly wisdom is made known to us, fitted to make the man of God perfect (2Ti 3:17.) Beyond this let us not reckon ourselves at liberty to go; for our height, and breadth, and depth, consist in knowing the love of God, which is manifested to us in Christ. This knowledge, as Paul informs us, far exceeds all learning, (Eph 3:18;) and when he declares that

all the treasures of wisdom and knowledge are hidden in Christ,
(Col 2:3,)

he does not contrive some unknown Christ, but one whom by his preaching he painted to the life, so that, as he tells the Galatians,

we see him, as it were, crucified before our eyes,
(Gal 3:1.)

But that no ambiguity may remain, Christ himself afterwards explains by his own words what those things are which the apostles were not yet able to bear.

He will tell you things which are to come Some indeed limit this to the Spirit of prophecy; but, in my opinion, it denotes rather the future condition of his spiritual kingdom, such as the apostles, soon after his resurrection, saw it to be, but were at that time utterly unable to comprehend. He does not therefore promise them prophecies of things that would happen after their death, but means only that the nature of his kingdom will be widely different, and its glory far greater than their minds are now able to conceive. The Apostle Paul, in the Epistle to the Ephesians, from the first chapter to the close of the fourth, explains the treasures of this hidden wisdom, which the heavenly angels learn with astonishment from the Church; and therefore we need not go to seek them from the archives or repositories of the Pope.

For he will not speak from himself This is a confirmation of the clause, He will lead you into all truth. We know that God is the fountain of truth, and that out of Him there is nothing that is firm or sure; and, therefore, that the apostles may safely place full confidence in the oracles of the Spirit, Christ declares that they will be divine oracles; as if he had said, that every thing which the Holy Spirit shall bring proceeds from God himself. And yet these words take nothing away from the majesty of the Spirit, as if he were not God, or as if he were inferior to the Father, but are accommodated to the capacity of our understanding; for the reason why his Divinity is expressly mentioned is, because, on account of the veil that is between us, we do not sufficiently understand with what reverence we ought to receive what the Spirit reveals to us. In like manner, he is elsewhere called the earnest, by which God ratifies to us our salvation, and the seal, by which he seals to us its certainty, (Eph 1:13.) In short, Christ intended to teach that the doctrine of the Spirit would not be of this world, as if it were produced in the air, but that it would proceed from the secret places of the heavenly sanctuary.

Calvin: Joh 16:14

14.He will glorify me Christ now reminds them that the Spirit will not come to erect any new kingdom, but rather to confirm the glory which has been given to him by the Father. For many foolishly imagine that Christ taught only so as to lay down the first lessons, and then to send the disciples to a higher school. In this way they make the Gospel to be of no greater value than the Law, of which it is said that it was a schoolmaster of the ancient people, (Gal 3:24.)

This error is followed by another equally intolerable, that, having bid adieu to Christ, as if his reign were terminated, and he were now nothing at all, they substitute the Spirit in his place. From this source the sacrileges of Popery and Mahometanism have flowed; for, though those two Antichrists differ from each other in many respects, still they agree in holding a common principle; and that is, that in the Gospel we receive the earliest instructions to lead us into the right faith, ⁹⁷ but that we must seek elsewhere the perfection of doctrine, that it may complete the course of our education. If Scripture is quoted against the Pope, he maintains that we ought not to confine ourselves to it, because the Spirit is come, and has carried us above Scripture by many additions. Mahomet asserts that, without his Alcoran, men always re-main children. Thus, by a false pretense of the Spirit, the world was bewitched to depart from the simple purity of Christ; for, as soon as the Spirit is separated from the word of Christ, the door is open to all kinds of delusions and impostures. A similar method of deceiving has been attempted, in the present age, by many fanatics. The written doctrine appeared to them to be literal, and, therefore, they chose to contrive a new theology that would consist of revelations.

We now see that the information given by Christ, that he would be glorified by the Spirit whom he should send, is far from being superfluous; for it was intended to inform us, that the office of the Holy Spirit was nothing else than to establish the kingdom of Christ, and to maintain and confirm for ever all that was given him by the Father. Why then does he speak of the Spirit’s teaching? Not to withdraw us from the school of Christ, but rather to ratify that word by which we are commanded to listen to him, otherwise he would diminish the glory of Christ. The reason is added, Christ says,

For he will take of what is mine By these words he means that we receive the Spirit in order that we may enjoy Christ’s blessings. For what does he bestow on us? That we may be washed by the blood of Christ, that sin may be blotted out in us by his death, that our old man may be crucified, (Rom 6:6,) that his resurrection may be efficacious in forming us again to newness of life, (Rom 6:4;) and, in short, that we may become partakers of his benefits. Nothing, therefore, is bestowed on us by the Spirit apart from Christ, but he takes it from Christ, that he may communicate it to us. We ought to take the same view of his doctrine; for he does not enlighten us, in order to draw us away in the smallest degree from Christ, but to fulfill what Paul says, that Christ is made to us wisdom, (1Co 1:30,) and likewise to display those treasures which are hidden in Christ, (Col 2:3.) In a word, the Spirit enriches us with no other than the riches of Christ, that he may display his glory in all things.

Calvin: Joh 16:15

15.All things that the Father hath are mine As it might be thought that Christ took away from the Father what he claimed for himself, he acknowledges that he has received from the Father all that he communicates to us by the Spirit. When he says that all things that the Father hath are his, he speaks in the person of the Mediator, for we must draw out of his fullness, (Joh 1:16.) He always keeps his eye on us, as we have said. We see, on the other hand, how the greater part of men deceive themselves; for they pass by Christ, and go out of the way to seek God by circuitous paths.

Other commentators explain these words to mean, that all that the Father hath belongs equally to the Son, because he is the same God. But here he does not speak of his hidden and intrinsic power, as it is called, but of that office which he has been appointed to exercise toward us. In short, he speaks of his riches, that he may invite us to enjoy them, and reckons the Spirit among the gifts which we receive from the rather by his hand.

Calvin: Joh 16:16

16.A little while, and you do not see me Christ had often forewarned the apostles of his departure, partly that they might bear it with greater courage, partly that they might desire more ardently the grace of the Spirit, of which they had no great desire, so long as they had Christ present with them in body. We must, therefore, guard against becoming weary of reading what Christ, not without cause, repeats so frequently. First, he says that he will very soon be taken from them, that, when they are deprived of his presence, on which alone they relied, they may continue to be firm. Next, he promises what will, compensate them for his absence, and he even testifies that he will quickly be restored to them, after he has been removed, but in another manner, that is, by the presence of the Holy Spirit.

And again a little while, and you will see me Yet some explain this second clause differently: You will see, me when I shall have risen from the dead, but only for a short time; for I shall very soon be received into heaven.” But I do not think that the words will bear that meaning. On the contrary, he mitigates and soothes their sorrow for his absence, by this consolation, that it will not last long; and thus he magnifies the grace of the Spirit, by which he will be continually present with them; as if he had promised that, after a short interval, he would return, and that they would not be long deprived of his presence.

Nor ought we to think it strange when he says that he is seen, when he dwells in the disciples by the Spirit; for, though he is not seen with the bodily eyes, ⁹⁹ yet his presence is known by the undoubted experience of faith. What we are taught by Paul is indeed true, that believers,

so long as they remain on earth, are absent from the Lord, because they walk, by faith, and not by sight,
(2Co 5:6.)

But it is equally true that they may justly, in the meantime, glory in having Christ dwelling in them by faith, in being united to him as members to the Head, in possessing heaven along with him by hope. Thus the grace of the Spirit is a mirror, in which Christ wishes to be seen by us, according to the words of Paul,

Though we have known Christ according to the flesh, yet we know him no more; if any man be in Christ, let him be a new creature,
(2Co 5:16)

Because I go to the Father Some explain these words as meaning that Christ will no longer be seen by the disciples, because he will be in heaven, and they on earth. For my part, I would rather refer it to the second clause, You will soon see me; for my death is not a destruction to separate me from you, but a passage into the heavenly glory, from which my divine power will diffuse itself even to you.” He intended, therefore, in my opinion, to teach what would be his condition after his death, that they might rest satisfied with his spiritual presence, and might not think that it would be any loss to them that he no longer dwelt with them as a mortal man.

Calvin: Joh 16:19

19.Jesus, therefore, knew that they wished to ask him Though sometimes the Lord appears to speak to the deaf, he, at length, cures the ignorance of his disciples, that his instruction may not be useless. Our duty is to endeavor that our slowness of apprehension may not be accompanied by either pride or indolence, but that, on the contrary, we show ourselves to be humble and desirous to learn.

Calvin: Joh 16:20

20.You will weep and lament He shows for what reason he foretold that his departure was at hand, and, at the same time, added a promise about his speedy return. It was, that they might understand better that the aid of the Spirit was highly necessary. “A hard and severe temptation,” says he, “ awaits you; for, when I shall be removed from you by death, the world will proclaim its triumphs over you. You will feel the deepest anguish. The world will pronounce itself to be happy, and you to be miserable. I have resolved, therefore, to furnish you with the necessary arms for this warfare.” He describes the interval that elapsed between his death and the day when the Holy Spirit was sent; ¹⁰⁰ for at that time their faith, so to speak, lay prostrate and exhausted.

Your sorrow will be turned into joy He means the joy which they felt after having received the Spirit; not that they were afterwards free from all sorrow, but that all the sorrow which they would endure was, swallowed up by spiritual joy We know that the apostles: so long as they lived, sustained a severe warfare, that they endured base reproaches, that they had many reasons for weeping and lamenting; but, renewed by the Spirit, they had laid aside their former consciousness of weakness, so that, with lofty heroism, they nobly trampled under foot all the evils that they endured. Here then is a comparison between their present weakness and the power of the Spirit, which would soon be given to them; for, though they were nearly overwhelmed for a time, yet afterwards they not only fought bravely, but obtained a glorious triumph in the midst of their struggles. Yet it ought also to be observed, that he points out not only the interval that elapsed between the resurrection of Christ and the death of the apostles, but also the period which followed afterwards; as if Christ had said, “You will lie prostrate, as it were, for a short time; but when the Holy Spirit shall have raised you up again, then will begin a new joy, which will continue to increase, until, having been received into the heavenly glory, you shall have perfect joy. ”

Calvin: Joh 16:21

21.A woman, when she is in labor He employs a comparison to confirm the statement which he had just now made, or rather, he expresses his meaning more clearly, that not only will their sorrow be turned into joy, but also that it contains in itself the ground and occasion of joy It frequently happens that, when adversity has been followed by prosperity, men forget their former grief, and give themselves up unreservedly to joy, and yet the grief which came before it is not the cause of the joy But Christ means that the sorrow which they shall endure for the sake of the Gospel will be profitable. Indeed, the result of all griefs cannot be otherwise than unfavorable, unless when they are blessed in Christ. But as the cross of Christ always contains in itself the victory, Christ justly compares the grief arising from it to the sorrow of a woman in labor, which receives its reward when the mother is cheered by the birth of the child. The comparison would not apply, if sorrow did not produce joy in the members of Christ, when they become partakers of his sufferings, just as the labor in the, woman is the cause of the birth. The comparison must also be applied in this respect, that though the sorrow of the woman is very severe, it quickly passes away. It was no small solace to the apostles, therefore, when they learned that their sorrow would not be of long duration.

We ought now to appropriate the use of this doctrine to ourselves. Having been regenerated by the Spirit of Christ, we ought to feel in ourselves such a joy as would remove every feeling of our distresses. We ought, I say, to resemble women in labor, on whom the mere sight of the child born produces such an impression, that their pain gives them pain no longer. But as we have received nothing more than the first-fruits, and these in very small measure, we scarcely taste a few drops of that spiritual gladness, to soothe our grief and alleviate its bitterness. And yet that small portion clearly shows that they who contemplate Christ by faith are so far from being at any time overwhelmed by grief, that, amidst their heaviest sufferings, they rejoice with exceeding great joy.

But since it is an obligation laid

on all creatures to labor till the last day of redemption,
(Rom 8:22,)

let us know that we too must groan, until, having been delivered from the incessant afflictions of the present life, we obtain a full view of the fruit of our faith. To sum up the whole in a few words, believers are like women in labor, because, having been born again in Christ, they have not yet entered into the heavenly kingdom of God and a blessed life; and they are like pregnant women who are in childbirth, because, being still held captive in the prison of the flesh, they long for that blessed state which lies hidden under hope.

Calvin: Joh 16:22

22.Your joy no man shall take from you The value of the joy is greatly enhanced by its perpetuity; for it follows that the afflictions are light, and ought to be patiently endured, because they are of short duration. By these words Christ reminds us what is the nature of true joy The world must unavoidably be soon deprived of its joys, which it seeks only in fading things; and, therefore, we must come to the resurrection of Christ, in which there is eternal solidity.

But I will see you again When he says that he will see his disciples, he means that he will visit them again by the grace of his Spirit, that they may continually enjoy his presence.

Calvin: Joh 16:23

23.And in that day you will ask me nothing After having promised to the disciples that they would derive joy from their unshaken firmness and courage, he now speaks of another grace of the Spirit which would be given to them, that they would receive so great light of understanding as would raise them on high to heavenly mysteries. They were at that time so slow that the slightest difficulty of any kind made them hesitate; for as children who are learning the alphabet cannot read a single verse without pausing frequently, so almost every word of Christ gave them some sort of offense, and this hindered their progress. But soon afterwards, having been enlightened by the Holy Spirit, they no longer had any thing to prevent them from becoming familiarly acquainted with the wisdom of God, so as to move amidst the mysteries of God without stumbling.

True, the apostles did not cease to ask at the mouth of Christ, even when they had been elevated to the highest degree of wisdom, but this is only a comparison between the two conditions; as if Christ had said that their ignorance would be corrected, so that, instead of being stopped — as they now were — by the smallest obstructions, they would penetrate into the deepest mysteries without any difficulty. Such is the import of that passage in Jeremiah,

No longer shall every man teach his neighbor, saying, Know the Lord for all shall know me, from the least to the greatest, saith the Lord,
(Jer 31:34.)

The prophet assuredly does not take away or set aside instruction, which must be in its most vigorous state in the kingdom of Christ; but he affirms that, when all shall be taught by God, no room will be any longer left for this gross ignorance, which holds the minds of men, till Christ, the Sun of Righteousness, (Mal 4:2,) shall enlighten them by the rays of his Spirit. Besides, though the apostles were exceedingly like children, or rather, were more like stocks of wood than men, we know well what they suddenly became, after having enjoyed the teaching of the Holy Spirit.

Whatever you shall ask the Father in my name. He shows whence they will obtain this new faculty. It is because they will have it in their power to draw freely from God, the fountain of wisdom, as much as they need; as if he had said, “You must not fear that you will be deprived of the gift of understanding; for my Father will be ready, with all the abundance of blessings, to enrich you bountifully.” Besides, by these words he informs them that the Spirit is not promised in such a manner that they to whom He is promised may wait for him in sloth and inactivity, but, on the contrary, that they may be earnestly employed in seeking the grace which is offered. In short, he declares that he will at that time discharge the office of Mediator, so that whatever they shall ask he will obtain for them from the Father abundantly, and beyond their prayers.

But here arises a difficult question: Was this the first time that men began to call on God in the name of Christ? for never could God be reconciled to men in any other way than for the sake of the Mediator. Christ describes the future time, when the Heavenly Father will give to the disciples whatever they shall ask in his name If this be a new and unwonted favor, it would seem that we may infer from it that, so long as Christ dwelt on earth, he did not yet exercise the office of Advocate, that through him the prayers of believers might be acceptable to God. This is still more clearly expressed by what immediately follows.

Calvin: Joh 16:24

24.Hitherto you have asked nothing in my name It is probable that the apostles kept the rule of prayer which had been laid down in the Law. Now we know that the fathers were not accustomed to pray without a Mediator; for God had trained them, by so many exercises, to such a form of prayer. They saw the high priest enter into the holy place in the name of the whole people, and they saw sacrifices offered every day, that the prayers of the Church might be acceptable before God. It was, therefore, one of the principles of faith, that prayers offered to God, when there was no Mediator, were rash and useless. Christ had already testified to his disciples plainly enough that he was the Mediator, but their knowledge was so obscure, that they were not yet able to form their prayers in his name in a proper manner.

Nor is there any absurdity in saying that they prayed to God, with confidence in the Mediator, according to the injunction of the Law, and yet did not clearly and fully understand what that meant. The veil of the temple was still stretched out, the majesty of God was concealed under the shadow of the cherubim, the true High Priest had not yet entered into the heavenly sanctuary to intercede for his people, and held not yet consecrated the way by his blood. We need not wonder, therefore, if he was not acknowledged to be the Mediator as he is, now that he appears for us in heaven before the Father, reconciling Him to us by his sacrifice, that we, miserable men, may venture to appear before him with boldness; for truly Christ, after having completed the satisfaction for sin, was received into heaven, and publicly showed himself to be the Mediator.

But we ought to attend to the frequent repetition of this clause, that we must pray in the name of Christ. This teaches us that it is a wicked profanation of the name of God, when any one, leaving Christ out of view, ventures to present himself before the judgment-seat of God. And if this conviction be deeply impressed on our minds, that God will willingly and abundantly give to us whatever we shall ask in the name of his Son, we will not go hither and thither to call to our aid various advocates, but will be satisfied with having this single Advocate, who so frequently and so kindly offers to us his labors in our behalf. We are said to pray in the name of Christ when we take him as our Advocate, to reconcile us, and make us find favor with his Father, ¹⁰¹ though we do not expressly mention his name with our lips.

Ask, and receive This relates to the time of his manifestation, which was to take place soon afterwards. So much the less excusable are those who, in the present day, obscure this part of doctrine by the pretended intercessions of the Saints. The people, under the Old Testament, ¹⁰² had to turn their eyes to the high priest, (who was given to them to be a figure and shadow ¹⁰³) and to the sacrifices of beasts, whenever they wished to pray. We are, therefore, worse than ungrateful, if we do not keep our senses fixed on the true High Priest, who is exhibited to us as our Propitiator, that by him we may have free and ready access to the throne of the glory of God. He adds, lastly,

That your joy may be full By this he means that nothing will be wanting which could contribute to a perfect abundance of all blessings, to the accomplishment of our desires, and to calm satisfaction, provided that we ask from God, in his name, whatever we need.

Calvin: Joh 16:25

25.These things I have spoken to you in proverbs The intention of Christ is to give courage to his disciples, that, entertaining good hopes of making better progress, they may not think that the instruction to which they now listen is useless, though there be but little of it that they comprehend; for such a suspicion might lead them to suppose that Christ did not wish to be understood, and that he purposely kept them in suspense. He declares, therefore, that they will soon perceive the fruit of this doctrine, which, by its obscurity, might produce disgust in their minds. The Hebrew word, משל ( mashal) sometimes denotes a proverb; but as proverbs most commonly contain tropes and figures, this is the reason why the Hebrews give the name of משלים ( meshalim) to enigmas or remarkable sayings, which the Greeks call (ἀποφθέγματα) apophthegms, which have almost always some ambiguity or obscurity. The meaning therefore is, “You think that I now speak to you figuratively, and not in plain and direct language; but I will soon speak to you in a more familiar manner, in order that there may be nothing puzzling or difficult to you in my doctrine.”

We now see what I mentioned a little ago, that this is intended to encourage the disciples by holding out to them the expectation of making greater progress, that they may not reject the doctrine, because they do not yet understand what it means; for, if we are not animated by the hope of profiting, the desire of learning must, unavoidably, be cooled. The fact, however, clearly shows that Christ did not employ terms purposely obscure, but addressed his disciples in a simple and even homely style but such was their ignorance that they hung on his lips with astonishment. That obscurity, therefore, did not lie so much in the doctrine as in their understandings; and, indeed, the same thing happens to us in the present day, for not without good reason does the word of God receive this commendation, that it is our light, (Psa 119:105; 2Pe 1:19;) but its brightness is so obscured by our darkness, that, what we hear we reckon to be pure allegories. For, as he threatens by the prophet, that he will be a barbarian to the unbelievers and reprobate, as if he had a stammering tongue, (Isa 28:11;) and Paul says that

the Gospel is hidden from such persons, because Satan hath blinded their understandings,
(2Co 4:3;)

so to the weak and ignorant it commonly appears to be something so confused that it cannot be understood. For, though their understandings are not completely darkened, like those of unbelievers, still they are covered, as it were, with clouds. Thus God permits us to be stupefied for a time, in order to humble us by a conviction of our own poverty; but those whom he enlightens by his Spirit he causes to make such progress, that the word of God is known and familiar to them. Such, too, is the import of the next clause:

But the time cometh; that is, the time will soon come, when I shall no more speak to you in figurative language. The Holy Spirit, certainly, did not teach the apostles anything else than what they had heard from the mouth of Christ himself, but, by enlightening their hearts, he drove away their darkness, so that they heard Christ speak, as it were, in a new and different manner, and thus they easily understood his meaning.

But will tell you plainly about the Father When he says that he will tell them about the Father, he reminds us that the design of his doctrine is to lead us to God, in whom true happiness lies. But another question remains: How does he say, elsewhere, that

it was given to the disciples to know the mysteries of the kingdom of heaven?
(Mat 13:11.)

For here he acknowledges that he has spoken to them in obscure language, but there he lays down a distinction between them and the rest of the people, that he speaketh to the people in parables, (Mat 13:13.) I reply, the ignorance of the apostles was not so gross that they had not, at least, a slight perception of what their Master meant, and, therefore, it is not without reason that he excludes them from the number of the blind. He now says that his discourses have hitherto been allegorical, in comparison of that clear light of understanding which he would soon give to them by the grace of his Spirit. Both statements are therefore true, that the disciples were far above those who had no relish for the word of the Gospel, and yet they were still like children learning the alphabet, in comparison of the new wisdom which was bestowed on them by the Holy Spirit.

Calvin: Joh 16:26

26.In that day you shall ask in my name He again repeats the reason why the heavenly treasures were then to be so bountifully opened up. It is, because they ask in the name of Christ whatever they need, and God will refuse nothing that shall be asked in the name of his Son. But there appears to be a contradiction in the words; for Christ immediately adds, that it will be unnecessary for him to pray to the Father Now, what purpose does it serve to pray in his name, if he does not undertake the office of Intercessor? In another passage John calls him our Advocate, (1Jo 2:1.) Paul also testifies that Christ now intercedes for us, (Rom 8:34;) and the same thing is confirmed by the author of the Epistle to the Hebrews, who declares that Christ always liveth to make intercession for us, (Heb 7:25.) I reply, Christ does not absolutely say, in this passage, that he will not be Intercessor, but he only means, that the Father will be so favorably disposed towards the disciples, that, without any difficulty, he will give freely whatever they shall ask. “ My Father, ” he says, “will meet you, and, on account of the great love which he bears towards you, will anticipate the Intercessor, who, otherwise, would speak on your behalf.”

Besides, when Christ is said to intercede with the Father for us, let us not indulge in carnal imaginations about him, as if he were on his knees before the Father, offering humble supplication in our name. But the value of his sacrifice, by which he once pacified God toward us, is always powerful and efficacious; the blood by which he atoned for our sins, the obedience which he rendered, is a continual intercession for us. This is a remarkable passage, by which we are taught that we have the heart of the Heavenly Father, ¹⁰⁴ as soon as we have placed before Him the name of his Son.

Calvin: Joh 16:27

27.Because you have loved me These words remind us that the only bond of our union with God is, to be united to Christ; and we are united to him by a faith which is not reigned, but which springs from sincere affection, which he describes by the name of love; for no man believes purely in Christ who does not cordially embrace him, and, therefore, by this word he has well expressed the power and nature of faith. But if it is only when we have loved Christ that God begins to love us, it follows that the commencement of salvation is from ourselves, because we have anticipated the grace of God. Numerous passages of Scripture, on the other hand, are opposed to this statement. The promise of God is, I will cause them to love me; and John says, Not that we first loved Him, ¹⁰⁵ (1Jo 4:10.) It would be superfluous to collect many passages; for nothing is more certain than this doctrine, that the Lord calleth those things which are not, (Rom 4:17) raises the dead, (Luk 7:22,) unites himself to those who were strangers to him, (Eph 2:12,) makes hearts of flesh out of hearts of stone, (Eze 36:26,) manifests himself to those who do not seek him, (Isa 65:1; Rom 10:20.) I reply, God loves men in a secret way, before they are called, if they are among the elect; for he loves his own before they are created; but, as they are not yet reconciled, they are justly accounted enemies of God, as Paul speaks,

When we were enemies, we were reconciled to God by the death of his Son,
(Rom 5:10.)

On this ground it is said that we are loved by God, when we love Christ; because we have the pledge of the fatherly love of Him from whom we formerly recoiled as our offended Judge.

Calvin: Joh 16:28

28.I came out from the Father This mode of expression draws our attention to the Divine power which is in Christ. Our faith in him would not be steady, if it did not perceive his Divine power; for his death and resurrection, the two pillars of faith, would be of little avail to us, if heavenly power were not connected with them. We now understand in what manner we ought to love Christ. Our love ought to be of such a nature that our faith shall contemplate the purpose and power of God, by whose hand he is offered to us. for we must not receive coldly the statement that he came out from God, but must also understand for what reason and for what purpose he came out, namely, that he might be

to us wisdom, and righteousness, and sanctification, and redemption,
(1Co 1:30.)

Again, I leave the world, and go to the Father By this second clause he points out to us that this power is perpetual- for the disciples might have thought that it was a temporary blessing, that he was sent into the world to be a Redeemer. He therefore said that he returns to the Father, that they may be fully persuaded that none of those blessings which he brought are lost by his departure, because from his heavenly glory he sheds on the world the power and efficacy of his death and resurrection. He therefore left the world when, laying aside our weaknesses, he was received into heaven; but his grace toward us is still in all its force, because he is seated at the right hand of the Father, that he may sway the scepter of the whole world. ¹⁰⁶

Calvin: Joh 16:29

29.His disciples say to him This shows how great was the efficacy of, that consolation, for it suddenly brought into a state of great cheerfulness those minds which formerly were broken and cast down. And yet it is certain that the disciples did not yet understand fully the meaning of Christ’s discourse; but though they were not yet capable of this, the mere odor of it refreshed them. When they exclaim that their Master speaketh openly, and without a figure, their language is certainly extravagant, and yet they state honestly what they feel. The same thing falls within our own experience in the present day; for he who has only tasted a little of the doctrine of the Gospel is more inflamed, and feels much greater energy in that small measure of faith, than if he had been acquainted with all the writings of Plato. Not only so, but the roads which the Spirit of God produces in the hearts of the godly are sufficient proofs that God worketh in a secret manner beyond their capacity; for otherwise Paul would not call them groans that cannot be uttered, (Rom 8:26.)

Thus we ought to understand that the apostles were conscious of having made some progress, so that they could say with truth, that they did not now find the words of Christ to be altogether obscure; but that they were deceived in this respect, that they thought they understood more than they did. Now the source of their mistake was, that they did not know what the gift of the Holy Spirit would be. They therefore give themselves up to joy before the time, just as if a person should think himself rich with a single gold piece. They conclude, from certain signs, that Christ came out from God, and they glory in it, as if nothing more were needed. Yet still they were far from that knowledge, so long as they did not understand what Christ would be to them in future.

Calvin: Joh 16:31

31.Do you now believe? As the disciples were too highly pleased with themselves, Christ reminds them that, remembering their weakness, they ought rather to confine themselves within their own little capacity. Now, we never are fully aware of what we want, and of our great distance from the fullness of faith, till we come to some serious trial; for then the fact shows how weak our faith was, which we imagined to be full. Christ recalls the attention of the disciples to this matter, and declares that they will ere long forsake him; for persecution is a touchstone to try faith, and when its smallness becomes evident, they who formerly were swelled with pride begin to tremble and to draw back.

The question put by Christ is therefore ironical; as if he had said, “Do you boast as if you were full of faith? But the trial is at hand, which will disclose your emptiness.” In this manner we ought to restrain our foolish confidence, when it indulges itself too freely. But it might be thought, either that the disciples had no faith at all, or that it was extinguished, when they had forsaken Christ, and were scattered in all directions. I reply, though their faith was weakened, and had almost given way, still something was left, from which fresh branches might afterwards shoot forth.

Defender: Joh 16:7

Instead of an occasion for sorrow, it was good that the Son should return to the Father. He had assumed a human body and thus could be only in one place at a time like other human beings. In His Spirit, however, He could be with all His disciples in all ages throughout the whole world, for the Spirit is invisible and omnipresent.

Defender: Joh 16:7

The Comforter is the Holy Spirit (Joh 14:26); the "Spirit of truth" (Joh 15:26); the paraklete (Greek "the one called alongside"). He will come from the Father through the Son (Joh 15:26), and this He does eternally for every believer."

Defender: Joh 16:8

Note that the Holy Spirit is "He" not "it." He is the third Person of the triune Godhead, not a spiritual influence of some kind. The Greek word (pneuma) is neuter, sometimes translated also as "wind" or "breath." Consequently, the pronoun "it" has occasionally been used when referring to the Holy Spirit, even in the King James translation. This should be corrected to "He" or "Him" whenever that is the meaning. It is correctly translated in every case in the Lord's message in John 14, 15 and 16."

Defender: Joh 16:8

Here "reprove" has the thrust of "convict" or "bring under conviction." Thus, in addition to His personal ministry to each believer, the Holy Spirit also has a ministry to the ungodly world at large, speaking to each unbeliever regarding his need of salvation and restraining general wickedness (see note on 2Th 2:6, 2Th 2:7)."

Defender: Joh 16:9

Since Jesus died for the sin of the whole world (Joh 1:29), the only unforgivable sin is rejection of Jesus Christ and His offer of free salvation. Therefore, it is this sin which the convicting Spirit must stress. Those who seek to win others must likewise center their own witness on the vital necessity of believing in the Lord Jesus Christ."

Defender: Joh 16:10

The Spirit, through those who would win others, must emphasize the gift of imputed righteousness (2Co 5:21) through faith in Christ. There is "none righteous" (Rom 3:10) in himself, but Jesus lived a sinless human life and thus can offer His own blood to the Father in sacrifice for sins."

Defender: Joh 16:11

To those who remain unforgiven because they reject Christ's righteousness, there remains only judgment (Heb 10:26-31). Satan, the prince of this world (see Joh 14:30) has been judged already because He rejected God, being irrevocably destined for the lake of fire (Rev 20:10). Those who likewise reject Christ must share the same judgment (Mat 25:41; Rev 20:15)."

Defender: Joh 16:13

Christ had yet "many things to say" (Joh 16:12) to His disciples, but these would be revealed through the coming Spirit of truth. Not only would the Holy Spirit enable them to remember all Christ had said (Joh 14:26), but would eventually, through divine inspiration by the Spirit, reveal "all truth" needed for the future ministry of Christians in the world. These promises amount to Christ's promise of the continuation and completion of God's written Word. He had already, on various occasions, authenticated the Old Testament (Mat 5:18; Luk 24:44; Joh 10:35); now He also authenticated the yet-to-be-written New Testament.

Defender: Joh 16:13

Christ is not saying here that the Holy Spirit will never speak about Himself (there is much in the New Testament about the Holy Spirit, all of which was inspired by Him), but rather, He will not speak independently of the Father and the Son. Thus, the words of the New Testament are authenticated by the triune God.

Defender: Joh 16:13

A prominent component of these future revelations would be - just as in the Old Testament - revelations about the future. In fact, every New Testament writer has included prophetic passages in his writings, most of all John himself in the book of Revelation."

Defender: Joh 16:16

The striking repetition of the phrase "a little while" in these verses (occurring seven times in Joh 16:16-19) is best explained in terms of Christ's desire to emphasize His soon return. Two thousand years seems a long time in comparison to earthly life-spans but is nothing in relation to the eternal joy we shall share when He returns (compare Joh 14:19). For "yet a little while, and he that shall come will come, and will not tarry" (Heb 10:37). "Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory" (2Co 4:17)."

Defender: Joh 16:21

This universal experience of travail and sorrow by a woman delivering a child (even pictured in the animal world - see note on Psa 22:6) has resulted from the primeval Curse pronounced when the first woman rejected God's Word (Gen 3:16). Nevertheless, this suffering brings a new life into the world, and this is always an occasion for joy. Jesus uses this common experience here as an example of what God is doing with His whole creation and what He Himself was accomplishing for His followers as He proceeded toward the cross. He would "see of the travail of his soul, and shall be satisfied" (Isa 53:11). He, "for the joy that was set before him endured the cross" (Heb 12:2). Furthermore, His travail will deliver a new world. "The [creation] itself shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now" (Rom 8:21, Rom 8:22)."

TSK: Joh 16:1

Joh 16:4, Joh 15:11; Mat 11:6, Mat 13:21, Mat 13:57, Mat 24:10, Mat 26:31-33; Rom 14:21; Phi 1:10; 1Pe 2:8

TSK: Joh 16:2

shall : Joh 9:22, Joh 9:34, Joh 12:42; Luk 6:22; 1Co 4:13

the time : Isa 65:5; Mat 10:28, Mat 24:9; Act 5:33, Act 6:13, Act 6:14, Act 7:56-60, Act 8:1-3, Act 9:1, Act 9:2; Act 22:3, Act 22:4, Act 22:19-23, Act 26:9-11; Rom 10:2, Rom 10:3; Gal 1:13, Gal 1:14; Phi 3:6

TSK: Joh 16:3

because : Joh 8:19, Joh 8:55, Joh 15:21, Joh 15:23, Joh 17:3, Joh 17:25; Luk 10:22; 1Co 2:8; 2Co 4:3-6; 2Th 1:8; 2Th 2:10-12; 1Ti 1:13; 1Jo 3:1, 1Jo 4:8, 1Jo 5:20

TSK: Joh 16:4

that when : Joh 13:19, Joh 14:29; Isa 41:22, Isa 41:23; Mat 10:7, Mat 24:25; Mar 13:23; Luk 21:12, Luk 21:13; Act 9:16, Act 20:23, Act 20:24; 2Pe 1:14

because : Joh 17:12, Joh 17:13; Mat 9:15; Mar 2:19

TSK: Joh 16:5

I : Joh 16:10,Joh 16:16, Joh 16:28, Joh 6:62, Joh 7:33, Joh 13:3, Joh 14:28, Joh 17:4, Joh 17:13; Eph 4:7-11; Heb 1:3, Heb 12:2

Whither : Joh 13:36, Joh 14:4-6

TSK: Joh 16:6

Joh 16:20-22, Joh 14:1, Joh 14:27, Joh 14:28, Joh 20:11-15; Luk 22:45, Luk 24:17

TSK: Joh 16:7

I tell : Joh 8:45, Joh 8:46; Luk 4:25, Luk 9:27; Act 10:34

It : Joh 11:50-52, Joh 14:3, Joh 14:28; Rom 8:28; 2Co 4:17

the Comforter : Joh 7:39, Joh 14:16, Joh 14:17, Joh 14:26, Joh 15:26

but : Psa 68:18; Luk 24:49; Act 1:4, Act 1:5, Act 2:33; Eph 4:8-13

TSK: Joh 16:8

he will : Zec 12:10; Act 2:37, Act 16:29, Act 16:30

reprove : or, convince, Joh 8:9, Joh 8:46; 1Co 14:24; Jud 1:15

TSK: Joh 16:9

Joh 3:18-21, Joh 5:40-44, Joh 8:23, Joh 8:24, Joh 8:42-47, Joh 12:47, Joh 12:48, Joh 15:22-25; Mar 16:16; Acts 2:22-38, Act 3:14-19, Act 7:51-54, Act 26:9, Act 26:10; Rom 3:19, Rom 3:20, Rom 7:9; 1Th 2:15, 1Th 2:16; 1Ti 1:13; Heb 3:12, Heb 10:28, Heb 10:29

TSK: Joh 16:10

righteousness : Isa 42:21, Isa 45:24, Isa 45:25; Jer 23:5, Jer 23:6; Dan 9:24; Act 2:32; Rom 1:17, Rom 3:21-26; Rom 5:17-21, Rom 8:33, Rom 8:34, Rom 10:3, Rom 10:4; 1Co 1:30, 1Co 15:14-20; 2Co 5:21; Gal 5:5; Phi 3:7-9; 1Ti 3:16; Heb 10:5-13

because : Joh 3:14, Joh 5:32

TSK: Joh 16:11

judgment : Joh 5:22-27; Mat 12:18, Mat 12:36; Act 10:42, Act 17:30,Act 17:31, Act 24:25, Act 26:18; Rom 2:2-4, Rom 2:16; Rom 14:10-12; 1Co 4:5, 1Co 6:3, 1Co 6:4; 2Co 5:10,2Co 5:11; Heb 6:2, Heb 9:27; 2Pe 2:4-9; 2Pe 3:7; Rev 1:7, Rev 20:11-15

the : Joh 12:31, Joh 14:30; Gen 3:15; Psa 68:18; Isa 49:24-26; Luk 10:18; Rom 16:20; 2Co 4:4; Eph 2:2; Col 2:15; Heb 2:14; 1Jo 3:8; Rev 12:7-10, Rev 20:2, Rev 20:3, Rev 20:10

TSK: Joh 16:12

yet : Joh 14:30, Joh 15:15; Act 1:3

ye : Mar 4:33; 1Co 3:1, 1Co 3:2; Heb 5:11-14

TSK: Joh 16:13

Spirit : Joh 14:17, Joh 15:26; 1Jo 4:6

will guide : Joh 14:26; 1Co 2:10-13; Eph 4:7-15; 1Jo 2:20,1Jo 2:27

for : Joh 3:32, Joh 7:16-18, Joh 8:38, Joh 12:49

he will show : Joe 2:28; Act 2:17, Act 2:18, Act 11:28, Act 20:23, Act 21:9-11, Act 27:24; 2Th 2:3, 2Th 2:12; 1Ti 4:1-3; 2Ti 3:1-5; 2Pet. 2:1-22; Rev 1:1, Rev 1:19, 6:1-17, 22:1-21

TSK: Joh 16:14

glorify : Joh 16:9, Joh 16:10; Act 2:32-36, Act 4:10-12; 1Co 12:3; 1Pe 1:10-12, 1Pe 2:7; 1Jo 4:1-3, 1Jo 4:13, 1Jo 4:14, 1Jo 5:6

for : Joh 15:26; Zec 12:10; 1Co 2:8-10; 2Co 3:14-18, 2Co 4:6; Gal 5:5; 1Jo 3:23, 1Jo 3:24; 1Jo 4:13, 1Jo 4:14, 1Jo 5:20; Rev 19:10

TSK: Joh 16:15

Joh 3:35, Joh 10:29, Joh 10:30, Joh 13:3, Joh 17:2, Joh 17:10; Mat 11:27, Mat 28:18; Luk 10:22; Col 1:19; Col 2:3, Col 2:9

TSK: Joh 16:16

A : Joh 16:5, Joh 16:10,Joh 16:17-19, Joh 7:33, Joh 12:35, Joh 13:33, Joh 14:19

a little while : Joh 20:19-29, 21:1-23; Act 1:3, Act 10:40,Act 10:41; 1Co 15:5-9

because : Joh 16:28, Joh 13:3, Joh 17:5, Joh 17:13; Mar 16:19; Heb 12:2

TSK: Joh 16:17

said : Joh 16:1, Joh 16:5, Joh 16:19, Joh 12:16, Joh 14:5, Joh 14:22; Mar 9:10,Mar 9:32; Luk 9:45, Luk 18:34

TSK: Joh 16:18

we : Mat 16:9-11; Luk 24:25; Heb 5:12

TSK: Joh 16:19

Jesus : Joh 16:30, Joh 2:24, Joh 2:25, Joh 21:17; Psa 139:1-4; Mat 6:8, Mat 9:4; Mar 9:33, Mar 9:34; Heb 4:13; Rev 2:23

A little : Joh 16:16, Joh 7:33, Joh 13:33, Joh 14:19

TSK: Joh 16:20

That : Joh 16:6, Joh 16:33, Joh 19:25-27; Mar 14:72, Mar 16:10; Luk 22:45, Luk 22:62, Luk 23:47-49, Luk 24:17, Luk 24:21

but the : Job 20:5; Mat 21:38, Mat 27:39-44, Mat 27:62-66; Mar 15:29-32; Rev 11:10, Rev 18:7

your : Psa 30:5, Psa 30:11, Psa 40:1-3, Psa 97:11, Psa 126:5, Psa 126:6; Isa 12:1, Isa 25:8, Isa 25:9, Isa 61:3, Isa 66:5; Jer 31:9-14, Jer 31:25; Mat 5:4; Luk 6:21; Act 2:46, Act 2:47, Act 5:41; Rom 5:2, Rom 5:3, Rom 5:11; 2Co 6:10; Gal 5:22; 1Th 1:6; 2Th 2:16, 2Th 2:17; Jam 1:2; 1Pe 1:6-8; Jud 1:24; Rev 7:14-17

TSK: Joh 16:21

woman : Gen 3:16; Isa 26:16-18; Jer 30:6, Jer 30:7; Hos 13:13, Hos 13:14; Mic 4:10; Rev 12:2-5

for : Gen 21:6, Gen 21:7, Gen 30:23, Gen 30:24; 1Sa 1:26, 1Sa 1:27; Psa 113:9; Luk 1:57, Luk 1:58; Gal 4:27

TSK: Joh 16:22

ye now : Joh 16:6, Joh 16:20

But : Joh 14:1, Joh 14:27, Joh 20:19, Joh 20:20, Joh 21:7; Isa 25:9, Isa 65:13, Isa 65:14, Isa 66:9-14; Mat 28:8; Luk 24:41, Luk 24:51-53; Act 2:46, Act 13:52; 1Pe 1:8

and your : Joh 4:14; Job 34:29; Psa 146:2; Isa 12:2-4, Isa 51:11, Isa 51:12, Isa 54:7, Isa 54:8, Isa 65:18, Isa 65:19; Hab 3:17, Hab 3:18; Luk 10:42, Luk 16:25, Luk 19:26; Act 5:41, Act 16:25, Act 20:23, Act 20:24; Rom 8:35-39; 1Th 3:7-9; 2Th 2:16; Heb 6:18, Heb 10:34; 1Pe 1:8, 1Pe 4:13, 1Pe 4:14

TSK: Joh 16:23

ask : Joh 16:19, Joh 13:36, Joh 13:37, Joh 14:5, Joh 14:22, Joh 15:15, Joh 21:20,Joh 21:21

Whatsoever : Joh 14:13, Joh 14:14, Joh 15:7, Joh 15:16; Isa 65:24; Mat 7:7, Mat 21:22; Eph 2:18, Eph 3:14-20; 1Ti 2:5, 1Ti 2:6; Heb 4:14-16, Heb 7:25, Heb 7:26, Heb 10:19-23; 1Jo 2:1, 1Jo 5:14-16

TSK: Joh 16:24

in : Gen 32:9; 1Ki 18:36; 2Ki 19:15; Mat 6:9; Eph 1:16, Eph 1:17; 1Th 3:11-13; 2Th 1:2, 2Th 2:16, 2Th 2:17

ask : Mat 7:7, Mat 7:8; Jam 4:2, Jam 4:3

that : Joh 16:23, Joh 15:11; 1Jo 1:3, 1Jo 1:4; 2Jo 1:12

TSK: Joh 16:25

proverbs : or, parables, Joh 16:12, Joh 16:16, Joh 16:17; Psa 49:4, Psa 78:2; Pro 1:6; Mat 13:10,Mat 13:11, Mat 13:34, Mat 13:35; Mar 4:13

but : Joh 16:28, Joh 16:29; Act 2:33-36; 2Co 3:12-18, 2Co 4:2

TSK: Joh 16:26

At : Joh 16:23

that : Joh 14:16, Joh 17:9, Joh 17:19, Joh 17:24; Rom 8:34

TSK: Joh 16:27

the Father : Joh 14:21, Joh 14:23, Joh 17:23, Joh 17:26; Zep 3:17; Heb 12:6; Jud 1:20,Jud 1:21; Rev 3:9, Rev 3:19

because : Joh 8:42, Joh 21:15-17; Mat 10:37; 1Co 16:22; 2Co 5:14; Eph 6:24; 1Pe 1:8; 1Jo 4:19

and have : Joh 16:30, Joh 3:13, Joh 7:29, Joh 17:7, Joh 17:8, Joh 17:25; Rom 8:3; 1Co 15:47; Gal 4:4; 1Ti 1:15

TSK: Joh 16:28

came : Joh 8:14, Joh 13:1, Joh 13:3

I leave : Joh 16:5, Joh 16:16, Joh 14:28, Joh 17:5, Joh 17:11, Joh 17:13; Luk 9:51, Luk 24:51; Act 1:9-11

TSK: Joh 16:29

proverb : or, parable, Joh 16:25

TSK: Joh 16:30

are : Joh 16:17, Joh 5:20, Joh 21:17; Heb 4:13

by : Joh 17:8

TSK: Joh 16:31

Do : Joh 13:38; Luk 9:44, Luk 9:45

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Joh 16:1

These things - The things spoken in the two previous chapters, promising them divine aid and directing them in the path of duty.

Be offended - For the meaning of the word offend, see the notes at Mat 5:29. It means here the same as to stumble or fall - that is, to apostatize. He proceeds immediately to tell them, what he had often apprised them of, that they would be subject to great persecutions and trials. He was also himself about to be removed by death. They were to go into an unfriendly world. All these things were in themselves greatly fitted to shake their faith, and to expose them to the danger of apostasy. Compare Luk 24:21. If they had not been apprised of this, if they had not known why Jesus was about to die, and if they had not been encouraged with the promised aid of the Holy Spirit, they would have sunk under these trials, and forsaken him and his cause. And we may learn hence:

1.\caps1     t\caps0 hat if Christians were left to themselves they would fall away and perish.

2.\caps1     t\caps0 hat God affords means and helps beforehand to keep them in the path of duty.

3.\caps1     t\caps0 hat the instructions of the Bible and the help of the Holy Spirit are all granted to keep them from apostasy.

4.\caps1     t\caps0 hat Jesus beforehand secured the fidelity and made certain the continuance in faith of his apostles, seeing all their dangers and knowing all their enemies. And, in like manner, we should be persuaded that "he is able to keep that which we commit to him against that day,"2Ti 1:12.

Barnes: Joh 16:2

Out of the synagogues - See the notes at Joh 9:22. They would excommunicate them from their religious assemblies. This was often done. Compare Act 6:13-14; Act 9:23-24; Act 17:5; Act 21:27-31.

Whosoever killeth you - This refers principally to the Jews. It is also true of the Gentiles, that in their persecution of Christians they supposed they were rendering acceptable service to their gods.

God’ s service - The Jews who persecuted the apostles regarded them as blasphemers, and as seeking to overthrow the temple service, and the system of religion which God had established. Thus, they supposed they were rendering service to God in putting. them to death, Act 6:13-14; Act 21:28-31. Sinners, especially hypocrites, often cloak enormous crimes under the pretence of great zeal for religion. Men often suppose, or profess to suppose, that they are rendering God service when they persecute others; and, under the pretence of great zeal for truth and purity, evince all possible bigotry, pride, malice, and uncharitableness. The people of God have suffered most from those who have been conscientious persecutors; and some of the most malignant foes which true Christians have ever had have been in the church, and have been professed ministers of the gospel, persecuting them under pretence of great zeal for the cause of purity and religion. It is no evidence of piety that a man is full of zeal against those whom he supposes to be heretics; and it is one of the best proofs that a man knows nothing of the religion of Jesus when he is eminent for self-conceit in his own views of orthodoxy, and firmly fixed in the opinion that all who differ from him and his sect must of course be wrong.

Barnes: Joh 16:3

See Joh 15:21.

Barnes: Joh 16:4

These things - These things which are about to happen, Joh 16:1-2. He had foretold them that they would take place.

Ye may remember ... - By calling to mind that he had foretold these things they would perceive that he was omniscient, and would remember, also, the consolations which he had afforded them and the instructions which he had given them. Had these calamities come upon them without their having been foretold, their faith might have failed; they might have been tempted to suppose that Jesus was not aware of them, and of course that he was not the Messiah. God does not suffer his people to fall into trials without giving them sufficient warning, and without giving all the grace that is needful to bear them.

At the beginning - In the early part of the ministry of Jesus. The expression these things here refers, probably, to all the topics contained in these chapters. He had, in the early part of his ministry, forewarned them of calamities and persecutions Mat 10:16; Mat 5:10-12; Mat 9:15, but he had not so fully acquainted them with the nature, and design, and sources of their trials; he had not so fully apprised them of the fact, the circumstances, and the object of his death and of his ascension to heaven; he had not revealed to them so clearly that the Holy Spirit would descend, and sanctify, and guide them; and especially he had not, in one continued discourse, grouped all these things together, and placed their sorrows and consolations so fully before their minds. All these are included, it is supposed, in the expression "these things."

Because I was with you - This is the reason which he gives why he had not at first made known to them clearly the certainty of their calamities and their joys; and it implies:

1.\caps1     t\caps0 hat it was not needful to do it at once, as he was to be with them for more than three years, and could have abundant opportunity gradually to teach these things, and to prepare them for the more full announcement when he was about to leave them.

2.\caps1     t\caps0 hat while he was with them he would go before them, and the weight of calamities would fall on him, and consequently they did not so much then need the presence and aid of the Holy Spirit as they would when he was gone.

3.\caps1     t\caps0 hat his presence was to them what the presence of the Holy Spirit would be after his death, Joh 16:7. He could teach them all needful truth. He could console and guide them. Now that he was to leave them, he fully apprised them of what was before them, and of the descent of the Holy Spirit to do for them what he had done when with them.

Barnes: Joh 16:5-6

Now I go my way - Now I am about to die and leave you, and it is proper to announce all these things to you.

None of you asketh me ... - They gave themselves up to grief instead of inquiring why he was about to leave them. Had they made the inquiry, he was ready to answer them and to comfort them. When we are afflicted we should not yield ourselves to excessive grief. We should inquire why it is that God thus tries us; and we should never doubt that if we come to him, and spread out our sorrows before him, he will give us consolation.

Barnes: Joh 16:7

It is expedient for you ... - The reason why it was expedient for them that he should go away, he states to be, that in this way only would the Comforter be granted to them. Still, it may be asked why the presence of the Holy Spirit was more valuable to them than that of the Saviour himself? To this it may be answered:

1. That by his departure, his death, and ascension - by having these great facts before their eyes they would be led by the Holy Spirit to see more fully the design of his coming than they would by his presence. While he was with them, notwithstanding the plainest teaching, their minds were filled with prejudice and error. They still adhered to the expectation of a temporal kingdom, and were unwilling to believe that he was to die. When he should have actually left them they could no longer doubt on this subject, and would be prepared to understand why he came. And this was done. See the Acts of the Apostles everywhere. It is often needful that God should visit us with severe affliction before our pride will be humbled and we are willing to understand the plainest truths.

2. While on the earth the Lord Jesus could be bodily present but in one place at one time. Yet, in order to secure the great design of saving men, it was needful that there should be some agent who could be in all places, who could attend all ministers, and who could, at the same time, apply the work of Christ to people in all parts of the earth.

3. It was an evident arrangement in the great plan of redemption that each of the persons of the Trinity should perform a part. As it was not the work of the Spirit to make an atonement, so it was not the work of the Saviour to apply it. And until the Lord Jesus had performed this great work, the way was not open for the Holy Spirit to descend to perform his part of the great plan; yet, when the Saviour had completed his portion of the work and had left the earth, the Spirit would carry forward the same plan and apply it to men.

4. It was to be expected that far more signal success would attend the preaching of the gospel when the atonement was actually made than before. It was the office of the Spirit to carry forward the work only when the Saviour had died and ascended; and this was actually the case. See Acts 2. Hence, it was expedient that the Lord Jesus should go away, that the Spirit might descend and apply the work to sinners. The departure of the Lord Jesus was to the apostles a source of deep affliction, but had they seen the whole case they would not have been thus afflicted. So God often takes away from us one blessing that he may bestow a greater. All affliction, if received in a proper manner, is of this description; and could the afflicted people of God always see the whole case as God sees it, they would think and feel, as he does, that it was best for them to be thus afflicted.

It is expedient - It is better for you.

The Comforter - See the notes at Joh 14:16.

Barnes: Joh 16:8

He will reprove - The word translated "reprove"means commonly to demonstrate by argument, to prove, to persuade anyone to do a thing by presenting reasons. It hence means also to convince of anything, and particularly to convince of crime. This is its meaning here. He will convince or convict the world of sin. That is, he will so apply the truths of God to men’ s own minds as to convince them by fair and sufficient arguments that they are sinners, and cause them to feel this. This is the nature of conviction always.

The world - Sinners. The men of the world. All men are by nature sinners, and the term the world may be applied to them all, Joh 1:10; Joh 12:31; 1Jo 5:19.

Barnes: Joh 16:9

Of sin - The first thing specified of which the world would be convinced is sin. Sin, in general, is any violation of a law of God, but the particular sin of which men are here said to be convinced is that of rejecting the Lord Jesus. This is placed first, and is deemed the sin of chief magnitude, as it is the principal one of which men are guilty. This was particularly true of the Jews who had rejected him and crucified him; and it was the great crime which, when brought home to their consciences by the preaching of the apostles, overwhelmed them with confusion, and filled their hearts with remorse. It was their rejection of the Son of God that was made the great truth that was instrumental of their conversion. Act 2:22-23, Act 2:37; Act 3:13-15; Act 4:10, Act 4:26-28; compare Joh 16:31-33. It is also true of other sinners. Sinners, when awakened, often feel that it has been the great crowning sin of their lives that they have rejected the tender mercy of God, and trampled on the blood of his Son; and that they have for months and years refused to submit to him, saying that they would not have him to reign over them. Thus is fulfilled what is spoken by Zechariah, Zec 12:10; "And they shall look upon me whom they have pierced, and mourn."Throughout the New Testament this is regarded as the sin that is pre-eminently offensive to God, and which, if unrepented of, will certainly lead to perdition, Mar 16:16; Joh 3:36. Hence, it is placed first in those sins of which the Spirit will convince men; and hence if we have not yet been brought to see our guilt in rejecting God’ s tender mercy through his Son, we are yet in the gall of bitterness and under the bond of iniquity.

Barnes: Joh 16:10

Of righteousness - This seems clearly to refer to the righteousness or innocence of Jesus himself. He was now persecuted. He was soon to be arraigned on heavy charges, and condemned by the highest authority of the nation as guilty. Yet, though condemned, he says that the Holy Spirit would descend and convince the world that he was innocent.

Because I go to my Father - That is, the amazing miracle of his resurrection and ascension to God would be a demonstration of his innocence that would satisfy the Jews and Gentiles. God would not raise up an impostor. If he had been truly guilty, as the Jews who condemned him pretended, God would not have set his seal to the imposture by raising him from the dead; but when he did raise him up and exalt him to his own right hand, he gave his attestation to his innocence; he showed that he approved his work, and gave evidence conclusive that Jesus was sent from God. To this proof of the innocence of Jesus the apostles often refer, Act 2:22-24; Act 17:31; Rom 1:4; 1Co 15:14, etc.; 1Ti 3:16. This same proof of the innocence or righteousness of the Savior is as satisfactory now as it was then. One of the deepest feelings which an awakened sinner has, is his conviction of the righteousness of Jesus Christ. He sees that he is holy; that his own opposition to him has been unprovoked, unjust, and base; and it is this which so often overwhelms his soul with the conviction of his own unworthiness, and with earnest desires to obtain a better righteousness than his own.

And ye see me no more - That is, he was to be taken away from them, and they would not see him until his return to judgment; yet this source of grief to them would be the means of establishing his religion and greatly blessing others.

Barnes: Joh 16:11

Of judgment - That God is just, and will execute judgment. This is proved by what he immediately states.

The prince of this world - Satan. See the notes at Joh 12:31. The death of Christ was a judgment or a condemnation of Satan. In this struggle Jesus gained the victory and subdued the great enemy of man. This proves that God will execute judgment or justice on all his foes. If he vanquished his great enemy who had so long triumphed in this world, he will subdue all others in due time. All sinners in like manner may expect to be condemned. Of this great truth Jesus says the Holy Spirit will convince men. God showed himself to be just in subduing his great enemy. He showed that he was resolved to vanquish his foes, and that all his enemies in like manner must be subdued. This is deeply felt by the convicted sinner. He knows that he is guilty. He learns that God is just. He fears that he will condemn him, and trembles in the apprehension of approaching condemnation. From this state of alarm there is no refuge but to flee to Him who subdued the great enemy of man, and who is able to deliver him from the vengeance due to his sins. Convinced, then, of the righteousness of Jesus Christ, and of his ability and willingness to save him, he flees to his cross, and seeks in him a refuge from the coming storm of wrath.

In these verses we have a condensed and most striking view of the work of the Holy Spirit. These three things comprise the whole of his agency in the conversion of sinful men; and in the accomplishment of this work he still awakens, convinces, and renews. He attends the preaching of the gospel, and blesses the means of grace, and manifests his power in revivals of religion. He thus imparts to man the blessings purchased by the death of Jesus, carries forward and extends the same plan of mercy, and will yet apply it to all the kingdoms and tribes of men. Have we ever felt his power, and been brought by his influence to mourn over our sins, and seek the mercy of a dying Saviour?

Barnes: Joh 16:12

I have yet many things to say ... - There were many things pertaining to the work of the Spirit and the establishment of religion which might be said. Jesus had given them the outline; he had presented to them the great doctrines of the system, but he had not gone into details. These were things which they could not then bear. They were still full of Jewish prejudices, and were not prepared for a full development of his plans. He probably refers here to the great change which were to take place in the Jewish system - the abolition of sacrifices and the priesthood, the change of the Sabbath, the rejection of the Jewish nation, etc. For these doctrines they were not prepared, but they would in due time be taught them by the Holy Spirit.

Barnes: Joh 16:13

The Spirit of truth - So called because he would teach them all necessary truth.

Will guide you into all truth - That is, truth which pertained to the establishment of the Christian system, which they were not then prepared to hear. We may here remark that this is a full promise that they would be inspired and guided in founding the new church; and we may observe that the plan of the Saviour was replete with wisdom. Though they had been long with him, yet they were not prepared then to hear of the changes that were to occur; but his death would open their eyes, and the Holy Spirit, making use of the striking and impressive scenes of his death and ascension, would carry forward with vast rapidity their views of the nature of the Christian scheme. Perhaps in the few days that elapsed, of which we have a record in the first and second chapters of the Acts of the Apostles, they learned more of the true nature of the Christian plan than they would have done in months or years even under the teaching of Jesus himself. The more we study the plan of Christ, the more shall we admire the profound wisdom of the Christian scheme, and see that it was eminently fitted to the great design of its Founder - to introduce it in such a manner as to make on man the deepest impression of its wisdom and its truth.

Not speak of himself - Not as prompted by himself. He shall declare what is communicated to him. See the notes at Joh 7:18.

Whatsoever he shall hear - What he shall receive of the Father and the Son; represented by hearing, because in this way instruction is commonly received. See the notes at Joh 5:30.

Things to come - Probably this means the meaning of things which were to take place after the time when he was speaking to them - to wit, the design of his death, and the nature of the changes which were to take place in the Jewish nation. It is also true that the apostles were inspired by the Holy Spirit to predict future events which would take place in the church and the world. See Act 11:28; Act 20:29; Act 21:11; 1Ti 4:1-3; 2 Tim. 3; 2Pe 1:14; and the whole book of Revelation.

Barnes: Joh 16:14

Shall glorify me - Shall honor me. The nature of his influence shall be such as to exalt my character and work in view of the mind.

Shall receive of mine - Literally, "shall take of or from me."He shall receive his commission and instructions as an ambassador from me, to do my will and complete my work.

Shall show it - Shall announce or communicate it to you. This is always the work of the Spirit. All serious impressions produced by him lead to the Lord Jesus 1Co 12:3, and by this we may easily test our feelings. If we have been truly convicted of sin and renewed by the Holy Spirit, the tendency of all his influences has been to lead us to the Saviour; to show us our need of him; to reveal to us the loveliness of his character, and the fitness of his work to our needs; and to incline us to cast our eternal interests on his almighty arm, and commit all to his hands.

Barnes: Joh 16:15

All things ... - See Mat 28:18; Mat 11:27. No one could have said this who was not equal with the Father. The union was so intimate, though mysterious, that it might with propriety be said that whatever was done in relation to the Son, was also done in regard to the Father. See Joh 14:9.

Barnes: Joh 16:16

A little while - His death would occur in a short time. It took place the next day. See Joh 14:19.

Ye shall not see me - That is, he would be concealed from their view in the tomb.

And again a little while - After three days he would rise again and appear to their view.

Because I go ... - Because it is a part of the plan that I should ascend to God, it is necessary that I should rise from the grave, and then you will see me, and have evidence that I am still your Friend. Compare Joh 7:33. Here are three important events foretold for the consolation of the disciples; yet they were stated in such a manner that, in their circumstances and with their prejudices, it appeared difficult to understand him.

Barnes: Joh 16:20

Ye shall weep ... - At my crucifixion, sufferings, and death. Compare Luk 23:27.

The world - Wicked men. The term world is frequently used in this sense. See Joh 16:8. It refers particularly, here, to the Jews who sought his death, and who would rejoice that their object was obtained.

Shall be turned into joy - You will not only rejoice at my resurrection, but even my death, now the object of so much grief to you, will be to you a source of unspeakable joy. It will procure for you peace and pardon in this life, and eternal joy in the world to come. Thus their greatest apparent calamity would be to them, finally, the source of their highest comfort; and though then they could not see how it could be, yet if they had known the whole case they would have seen that they might rejoice. As it was, they were to be consoled by the assurance of the Saviour that it would be for their good. And thus, in our afflictions, if we could see the whole case, we should rejoice. As it is, when they appear dark and mysterious, we may trust in the promise of God that they will be for our welfare. We may also remark here that the apparent triumphs of the wicked, though they may produce grief at present in the minds of Christians, will be yet overruled for good. Their joy shall be turned into mourning, and the mourning of Christians into joy; and wicked men may be doing the very thing - as they were in the crucifixion of the Lord Jesus - that shall yet be made the means of promoting the glory of God and the good of his people, Psa 76:10.

Barnes: Joh 16:22

I will see you again - After my resurrection.

Your joy no man taketh from you - You shall be so firmly persuaded that I have risen and that I am the Messiah, that neither the threats nor persecutions of men shall ever be able to shake your faith and produce doubt or unbelief, and thus take away your joy. This prediction was remarkably fulfilled. It is evident that after his ascension not one of the apostles ever doubted for a moment that he had risen from the dead. No persecution or trial was able to shake their faith; and thus, amid all their afflictions, they had an unshaken source of joy.

Barnes: Joh 16:23

In that day - After my resurrection and ascension.

Ye shall ask me nothing - The word rendered "ask"here may have two significations, one to ask by way of inquiry, the other to ask for assistance. Perhaps there is reference here to both these senses. While he was with them they had been accustomed to depend on him for the supply of their wants, and in a great degree to propose their trials to him, expecting his aid. See Mat 8:25; Joh 11:3. They were also dependent on his personal instructions to explain to them the mysteries of his religion, and to remove their perplexities on the subject of his doctrines. They had not sought to God through him as the Mediator, but they had directly applied to the Saviour himself. He now tells them that henceforward their requests were to be made to God in his name, and that he, by the influences of his Spirit, would make known to them what Jesus would himself do if bodily present. The emphasis in this verse is to be placed on the word "me."Their requests were not to be made to him, but to the Father.

Whatsoever ye shall ask ... - See Joh 14:13.

Barnes: Joh 16:24

Hitherto - During his ministry, and while he was with them.

Have ye asked ... - From the evangelists, as well as from this declaration, it seems that they had presented their requests for instruction and aid to Jesus himself. If they had prayed to God, it is probable that they had not done it in his name This great truth that we must approach God in the name of the Mediator was reserved for the last that the Saviour was to communicate to them. It was to be presented at the close of his ministry. Then they were prepared in some degree to understand it; and then, amid trials, and wants, and a sense of their weakness and unworthiness, they would see its preciousness, and rejoice in the privilege of being thus permitted to draw near to God. Though he would be bodily absent, yet their blessings would still be given through the same unchanging Friend.

Ask ... - Now they had the assurance that they might approach God in his name; and, amid all their trials, they, as well as all Christians since, might draw near to God, knowing that he would hear and answer their prayers.

That your joy ... - See Joh 15:11.

Barnes: Joh 16:25

In proverbs - In a manner that appears obscure, enigmatical, and difficult to be understood. It is worthy of remark, that though his declarations in these chapters about his death and resurrection appear to us to be plain, yet to the apostles, filled with Jewish prejudices, and unwilling to believe that he was about to die, they would appear exceedingly obscure and perplexed. The plainest declarations to them on the subject would appear to be involved in mystery.

The time cometh - This refers, doubtless, to the time after his ascension to heaven, when he would send the Holy Spirit to teach them the great truths of religion. It does not appear that he himself, after his resurrection, gave them any more clear or full instruction than he had done before.

I shall show you plainly - As Jesus said that he would send the Holy Spirit Joh 16:7, and as he came to carry forward the work of Christ, so it may be said that the teachings of the Holy Spirit were the teachings of Christ himself.

Of the Father - Concerning the will and plan of the Father; particularly his plan in the establishment and spread of the Christian religion, and in organizing the church. See Acts 10.

Barnes: Joh 16:26

I say not unto you that I will pray ... - In Joh 14:16, Jesus says that he would pray the Father, and that he would send the Comforter. In John 17 he offered a memorable prayer for them. In Heb 7:25, it is said that Jesus ever liveth to make intercession for us; and it is constantly represented in the New Testament that it is by his intercession in heaven now that we obtain the blessings of pardon, peace, strength, and salvation. Compare Heb 9:24. This declaration of Jesus, then, does not mean that he would not intercede for them, but that there was no need then of his mentioning it to them again. They knew that; and, in addition to that, he told them that God was ready and willing to confer on them all needful blessings.

Barnes: Joh 16:27

See Joh 14:21, Joh 14:23.

Barnes: Joh 16:28

I came forth from the Father - I came sent by the Father.

And am come into the world - See Joh 3:19; Joh 6:14, Joh 6:62; Joh 9:39.

Barnes: Joh 16:29

Now speakest thou plainly - What he had said that perplexed them was that which is contained in Joh 16:16. Compare Joh 16:17-19; "A little while and ye shall not see me,"etc. This he had now explained by saying Joh 16:28, "Again, I leave the world, and go to the Father."In this there was no ambiguity, and they expressed themselves satisfied with this explanation.

Barnes: Joh 16:30

Now are we sure that thou knowest ... - Their difficulty had been to understand what was the meaning of his declaration in Joh 16:16. About this they conversed among themselves, Joh 16:17-19. It is evident that they had not mentioned their difficulty to him, and that he had not even heard their conversation among themselves, Joh 16:19. When, therefore, by his answers to them Joh 16:20-28, he showed that he clearly understood their doubts; and when he gave them an answer so satisfactory without their having inquired of him, it satisfied them that he knew the heart, and that he assuredly came from God. They were convinced that there was"no need that any man should ask him,"or propose his difficulties to him, since he knew them all and could answer them.

Barnes: Joh 16:31

Do ye now believe? - Do you truly and really believe? This question was evidently asked to put them on a full examination of their hearts. Though they supposed that they had unshaken faith - faith that would endure every trial, yet he told them that they were about to go through scenes that would test them, and where they would need all their confidence in God. When we feel strong in the faith we should examine ourselves. It may be that we are deceived; and it may be that God may even then be preparing trials for us that will shake our faith to its foundation. The Syriac and Arabic read this in the indicative as an affirmation - "Ye do now believe."The sense is not affected by this reading.

Poole: Joh 16:1

Joh 16:1-4 Christ warns his disciples of their sufferings for his sake.

Joh 16:5-15 He comforteth them by a promise of the Holy Ghost.

Joh 16:16-28 He intimates his death, resurrection, and

ascension, telling them that their sorrow should

soon be succeeded by joy, and that their prayers in

his name would be accepted of the Father.

Joh 16:29-33 His disciples confess their faith in him; he foretells

their desertion of him, and promises them peace in him

amidst their tribulation in the world.

That is, that when you see these storms of persecution arise, and fall heavily upon you, they may not give you any occasion, or be any temptation to you, to desist from your duty, and be afraid or ashamed to own me, and the profession of my gospel. Evils unthought of we are not ordinarily prepared for, so as, being surprised by them, they the more sink us.

Offended here therefore may signify, either immoderate trouble and affliction, or being tempted to any apostasy, or remission of duty.

Poole: Joh 16:2

The term synagogue as it is used often in Scripture to signify those places of public worship which they had in country towns and cities, is proper to the Jews; but as it signifieth an assembly of people met together in any place, it as well agreeth to other people as to them. Our Lord here, in pursuit of the argument which he hath been upon from Joh 15:18 , forewarns his disciples, that when he should be taken from them, the Jews first should excommunicate them as heretics, or schismatics: and I know not why what our Saviour here saith may not also be extended as a prophecy of what hath since been done, and is yet doing, under the tyranny of the pope. As also the latter clause, which, though at first applicable to the Jews, who stoned Stephen upon a charge of blasphemy, in which it is apparent that they thought they did God good service, and doubtless slew many others; yet certainly it also referred to others, even as many as shall do the same thing to the end of the world.

Poole: Joh 16:3

This is but what our Lord said as to his Father, Joh 16:21 of the former chapter, ( See Poole on "Joh 16:21" ), and teacheth us, that all persecutions of good men speak in persecutors an ignorance both of God the Father and of Christ; and whoever they are that continue in such ignorance under the light of the gospel, though they be baptized, and make never so great a profession of religion, yet will be under daily temptations to turn persecutors; for ignorance is here made the cause of persecution. And it is some alleviation of trouble to God’ s suffering people, to consider that the persons that are the cause of their sufferings neither know God the Father, nor Jesus Christ; and it is no wonder, if they know not God, that they will not know, love, nor approve of them.

Poole: Joh 16:4

Whatsoever I have discovered to you formerly, of my going to my Father, the coming of the Holy Ghost, your sufferings from the world, I have told you of before; you will see that they will most certainly come to pass: then you will remember what I have said unto you; and I have told you them on purpose that you may remember them, and thereby know, that although I am in the form of a man, yet I also am God blessed for ever, and did know things that should afterward come to pass, and could tell you the truth about them. And having been with you, I have not from the first of your converse with me told you these things; that is, those which relate to the world’ s dealing with you (which he had told them, Mat 10:16 , &c, but that was after some good while’ s converse with them); nor yet had he spoken to them at first about his death, resurrection, and ascension, because he was with them, and to stay with them some time, during which time he bare the brunt of all; the whole hatred of the Jews was poured out upon him: and for those other things relating to his death, and ascension, and the sending of the Spirit, he, who taught his disciples as they were able to bear them, Mar 4:33 , had concealed these things till by his other doctrine he had prepared them to receive this revelation, and there was a necessity of his relieving them against his bodily absence, by the promise of that other Comforter the Holy Ghost.

Poole: Joh 16:5

Though I did not tell you this from the beginning, for many wise reasons; yet I now tell you, that I must die, but shall rise again from the dead, and go to my Father who sent me into the world to finish that work which I now have done, and so am returning from whence I came. And though indeed some of you have cursorily asked me whither I go, (as Peter Joh 13:36 ), yet none of you seems to understand, or so seriously as you ought to inquire, whither I go, or so much to be busied in the thoughts of that.

Poole: Joh 16:6

But all your thoughts are taken up about yourselves, what you shall do for want of my bodily presence; and sorrow for that hath so overwhelmed your hearts, that you cannot enough deliberate with yourselves, as to consider either mine or your own advantages, from my death, resurrection, and ascension.

Poole: Joh 16:7

He doth not say it was expedient for him, though this was truth; for his human nature was not till his ascension glorified, as afterward, Joh 17:5 ; but he saith it was expedient for them. The saints may desire a dissolution, but it is for their own advantage, Phi 1:23 . Christ desires it for their advantage; because the Holy Spirit could not come upon them (as in the days of Pentecost) until he by his death had made reconciliation for iniquity; and God had so ordered the counsels of eternity, that Christ should first die, rise again, and ascend into heaven, and then he would pour out his Spirit upon all flesh, as one eminent fruit of Christ’ s meritorious death and passion, Act 2:32,33 Eph 4:11 . We are not able to give certain reasons of the counsels of God; but the reasonableness of them in this very particular may easily be concluded: that the sending of the Spirit might appear to be the fruit of Christ’ s death: that the Messiah’ s influence upon the sending of him jointly with the Father, might appear; for he was to be sent from Christ glorified, Joh 7:39 : that the Spirit might glorify Christ, as we have it, Joh 16:14 ; for (saith that verse) He shall receive of mine, and shall show it unto you: and that the world might better understand the mystery of the Trinity. The Father was by all owned to be in heaven. The Son ascended up to heaven in the presence of many witnesses. The Spirit descended from heaven with great majesty and glory, as may be read. Act 2:2,3 .

Poole: Joh 16:8

When the Holy Spirit is come in the days of Pentecost, he, by his inward operation in men’ s hearts, and by his gifts bestowed upon you that are his apostles,

will reprove the world

By the world here, may be meant all men and women, as it is used in some texts; neither is the operation of the Spirit here mentioned to be restrained to carnal and wicked men.

The word translated

reprove:

1. Lets us know, that the Holy Ghost is here mentioned, not in the notion mentioned Joh 14:16 , as a Comforter, but in the larger notion, (there mentioned), as an Advocate; which possibly had been a better translation of it, Joh 16:7 , than Comforter, as we translate it; for it is not the proper work of the Spirit considered as a Comforter to reprove, but it is proper enough to the notion of an Advocate to do it.

2. The word here translated reprove doth often so signify, and is so translated, Luk 3:19 Joh 3:20 Eph 5:11,13 . It signifieth real rebukes, Heb 12:5 Rev 3:19 . But it also signifieth to convince, Joh 8:9,46 1Co 14:24 2Ti 4:2 Tit 1:9 ; and in several other texts. Yet it is one thing to convince the understanding and judgment; another thing to prevail upon the will, by reason of the total corruption of our souls; so that we will not embrace what we confess is truth, nor do what we know is best; but, through the stubbornness of our will, we resist the light and conviction of our understandings.

The Holy Spirit is here promised, not only (as before) to lead men into truth, by a work of illumination, but to bow the hearts and wills of some in the world, to the embracing of it, and living up to it, while others yet remain without excuse. The things of which the Spirit is promised to convince the world, are

sin, righteousness, and judgment which are further opened in the following verses.

Poole: Joh 16:9

Here may arise some doubt, whether these words import that the Holy Ghost should convince the world of sin in general, or of that particular sin of not believing on the Lord Jesus Christ: the first seemeth best to agree with Joh 16:8 , where convincing of sin is mentioned, without the addition which we have here; and it also best agreeth with the effect of the Spirit, for the Holy Spirit doth not convince the world of one sin only. The second seemeth to be favoured by the addition of those words,

because they believe not on me which yet may be understood only as a particular great instance of sin, of which the Spirit convinceth the world. It was the great sin of that age, that, though Christ was come into the world, and had given such manifest evidence that he was sent of his Father, yet the generality of the men and women in that part of the world into which he was come, would not receive and embrace him as the true Messiah. Now, saith our Saviour, when I am gone to my Father, I will send the Spirit, and he, by his gifts given to my apostles, saith so convince a great part of the world, that they shall have nothing to say, but be wholly inexcusable in their not receiving me as the true Messiah and Saviour of the world. Others he shall, by his inward influence upon their hearts, so convince of sin in not believing on me, that they shall believe on me, and be saved.

Poole: Joh 16:10

A second thing of which the Spirit is promised to convince the world, is

righteousness by which all interpreters agree is meant the righteousness of Christ. Only some would have it to be understood of Christ’ s personal righteousness, which is inherent in him; upon which account he is called the just One, the righteous One, & c. Then the sense is this:

The Jews now say I have a devil, and cast out devils by Beelzebub; they accuse me as an impostor and seducer, call me a friend of publicans and sinners; but when the Holy Spirit which I will send shall come, he shall convince the world that I was a just and righteous person, and not such a one as they have vilely represented me: which was fulfilled in a great measure, Act 2:1-3:26 , when so many were converted and joined to the church.

But the best interpreters understand it of that righteousness of Christ which is communicated to men in justification, of which so much is spoken in holy writ, Isa 53:11 56:1 Jer 23:6 Dan 9:24 ; and in many other texts: so as the Spirit is here promised as instructing the world in that true righteousness by which a soul can be justified; and therein both correcting the errors of the pagan world, who thought the light of nature enough to show them the way to heaven; and also of the Jewish world, who thought the righteousness of the law sufficient; by showing them, that no righteousness would do it but the righteousness of Christ, reckoned unto them for righteousness, and apprehended by faith. Christ’ s going to his Father, did both evidence him to be a just and righteous person, however wicked men in the world had represented and traduced him, for his Father would not have received him if he had not been such a person; and also evidence that, as was prophesied of the Messias, Dan 9:24 , he had finished the transgression, made an end of sin, made reconciliation for iniquity, and brought in everlasting righteousness: for it could not be imagined, that he should have an access to his Father before he had finished the work which his Father had given him to do, Joh 17:4 .

And (saith our Saviour) ye see me no more that is, after my ascension you shall see me no more; or after my death you shall see me no more, to have any such ordinary converse with me as hitherto you have had: for I shall not ascend to return again to you; but to sit at the right hand of my Father, till I return again to the last judgement.

Poole: Joh 16:11

The third thing to convince the world of which the Spirit is promised, is

judgment There is a great variety amongst interpreters in their senses, what is to be understood by judgment in this text. Mr. Calvin thinks that by it is to be understood a right order of things: the devil, who is the prince of the world, had made a great disorder and confusion in the world; Christ, having judged him, brought in a reformation, and restored things into order again. Others understand the term, of that judicial power which Christ obtained after his ascension into heaven, when the Lord said unto him, Sit thou at my right hand, until I make thine enemies thy footstool, Psa 110:1 Act 2:34,35 . Others understand it of that government which Christ exerciseth over and upon the souls of his people, once delivered out of the power of Satan by the obedience of Christ’ s death. Others understand it of that all power given to Christ in heaven and earth, mentioned Mat 28:18 Phi 2:9,10 . Others understand it of that perverse and corrupt judgment which the world exercised upon Christ and his apostles. Others understand it of the judgment of condemnation: the world should by the Spirit be convinced, that they lay in wickedness, and exposed to eternal condemnation, when they should see their father the devil, who arrogates to himself the title of the prince of the world, and exerciseth a tyranny over them, cast out, and overcome.

Poole: Joh 16:12

Not any new articles of doctrine or faith, for, Joh 15:15 , he had told them that he had made known unto them all things which he had heard of the Father of that nature; but some things (probably) which concerned them with reference to their office as apostles, the constitution, state, and government of the church:

but saith he, ye cannot bear them now in regard of their passion, or rather of their more imperfect state.

Poole: Joh 16:13

The word which we here translate guideodhghsei , is a word of great emphasis; it strictly signifieth to be a guide of the way, not only to discover truth as the object of the understanding, but the bowing of the will to the obedience of it. It is said, that the Spirit should guide the apostles into all truth; that is, all necessary truth, whatsoever Christ had revealed to them, because in their present state they were not able to bear it; whatsoever should be fit for them to know, in order to their planting, ordering, and governing the church of God, which Christ had not, while he was with them acquainted them with; and people were to expect from the apostles, upon whom the Spirit should come in the days of Pentecost, and so influence them, that in those things they should not be at a loss to understand the will of God, which they should communicate unto others. And they ought to look upon what the apostles so revealed, as the mind of Christ; for the Holy Spirit should not speak merely of himself, but as from Christ, with whom he was essentially one; as also from the Father: whatsoever the Father and the Son willed he should communicate, that he should reveal to the apostles: and he shall reveal to you things that are to come, being in you the Spirit of prophecy. The apostles in their Epistles, and in the book of Revelation, showed not indeed all things, but many things which were and are to come to pass.

Poole: Joh 16:14

That is, he shall make me famous in the world; as by the extraordinary gifts which he shall dispense and give out, so particularly by showing you things to come: for he shall guide and lead you into no other truth, but that which I have revealed, or which it is my will he should make known and reveal.

Poole: Joh 16:15

All the Divine essence, wisdom, power, which is in the Father, are mine; I am, in all things that concern the Deity, one and equal with the Father; and that was the reason that I said that he should

take of mine, and show it to you which is the same as if I had said, he shall take of my Father’ s, and shall show it to you; for all that the Father hath is mine; I and my Father are one in essence, wisdom, power, &c.

Poole: Joh 16:16

I must die, and so for two or three days you shall not see me; but after that you shall see me again, when I shall be risen from the dead: but because of the last words,

because I go to the Father which seem to give a reason of the first clause; possibly by the little while first mentioned, our Saviour means the whole time from the speaking of those words to his ascension into heaven, for all that time was not more than six weeks; and by the little while mentioned in the latter part of the verse, our Saviour intends the whole time from his ascension until his coming to judgment: and so the reason is proper which is added, because I go unto the Father; for being so ascended, and sat down at the right hand of God, we are told that there he must sit, till God hath made all his enemies his footstool; and by the apostle, that the last enemy to be destroyed is death; and, Act 3:21 , Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.

Poole: Joh 16:17

Christ had used much the same expression to the Jews, Joh 7:33 ,

Yet a little while I am with you he had spoken the same to his disciples, Joh 13:33 ; yet it is plain from this verse, that his disciples did not understand him. What need the best of us have of the illuminations of the blessed Spirit, rightly to conceive of and understand spiritual things! These doctrines of his death resurrection, and ascension, and coming to judgment, our Lord had inculcated to his disciples, not only in the two texts aforementioned, but also Joh 8:21 12:33,36 14:2,4,12,28 ; and in this chapter, Joh 16:5,7 .

Poole: Joh 16:18

Still they do not understand what he meant. Who shall hereafter arrogate to man’ s reason or understanding a power to comprehend spiritual mysteries? Had not the disciples reasonable souls? Will any say they had no mind to understand them? Certainly none can say so. Some lay the fault of the disciples not understanding these things upon the obscurity of our Saviour’ s phrase, and his parabolical expression of them, others, in their ignorance of our Saviour’ s resurrection from the dead; others, in their not understanding the circumstance of time: but certainly it is best imputed to the disciples inability to conceive of these things, and the prejudices of their national error concerning the temporal kingdom of the Messias. Let it lie where it will, the weakness of the disciples may be reasonably conceived not to be greater than is incident to the best of men; and if they were so dull of hearing and understanding, we may reasonably conceive that we are not free from the like impotency and infirmity.

Poole: Joh 16:19

In the terms of this verse there is nothing difficult, but in the matter of it there is much instructive. We learn from hence:

1. That though good men may as to some points be ignorant as to the mind and will of God, yet they will be desirous of further instruction in it. To be willingly and contentedly ignorant, is not consistent with a root of saving grace.

2. Christ knows the desires of our hearts, before they are made known to him by the words of our lips; but yet it will not follow, that we may satisfy ourselves with inward, secret desires, without making them known by our lips; for God requireth the calves of our lips, as well as the desires and groans of our inward man.

3. Christ is very ready to teach those whose hearts he seeth desirous to learn; therefore he saith,

Do ye inquire among yourselves? &c. Are you inquisitive? I am ready to teach and to instruct you.

Poole: Joh 16:20

Our Saviour’ s reply is no literal answer to their question, or exposition of the term which appeared so difficult to them to understand; but yet it is a substantial answer, by which he lets them know, that he should be absent from them for some time, which time would be to them a time of mourning and sadness, as he had before told them; that when the Bridegroom should be taken from them, then they should mourn; that that time would be to the wicked part of the world a time of mirth and jollity: but their sorrow should be turned into joy when they should see him again, both upon his resurrection, and in the general resurrection. The time of this life is the worldling’ s hour, and for the most part the power of darkness to such as love and fear God; but as the worldling’ s joy shall at last be turned into sorrow, (they compass themselves about with sparks, but they shall at last lie down in sorrow, Isa 50:11 ), so the godly man’ s sorrow shall be turned into joy: Christ will say to the good servant, Enter thou into the joy of thy Lord, Mat 25:23 .

Poole: Joh 16:21

Our Lord compares the state of the church in this life, and more especially in those first and most furious times, to the state of a woman that is big with child, and in her travail; when, he saith, she hath sorrow, that is, great pain, because God, when he cursed the woman for her transgression, made this her portion, Gen 3:16 , I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and when her weeks are fulfilled, her hour is come to feel the effect of this curse, the fruit of the first woman’ s transgression: but no sooner is she delivered of a child, but she forgetteth all her throes and pains, for joy of a child born into the world. Such (saith our Saviour to his disciples) is your state; you are as a woman in travail; so will all those that believe in me be, to the end of the world.

Poole: Joh 16:22

The whole church, Rev 12:1,2 , is compared to a woman with child, crying, travailing in birth, and pained to be delivered. During this time of your travail you must have sorrow. All those

that will live godly in Christ Jesus must suffer persecution 2Ti 3:12 . It is appointed for all men once to die, Heb 9:27 . It is appointed for God’ s people (especially under some periods of time) to be dying daily, killed all the day long, as the apostle expresses the state of Christians in his time, Rom 8:36 , quoting Psa 44:22 , which showeth the state of the church in the Old Testament to have been the same. But (saith our Saviour) it is but as the hour of the woman’ s travail; it will be sharp, very sharp, but it shall be short; for I will see you again, and then your heart shall rejoice; which cannot be understood of Christ’ s seeing them again after his resurrection; for before that time we read of few or no sufferings of the apostles or other disciples. It must therefore be understood, either of the visitation of his Spirit, filling their hearts with joy and peace, or the visitation of his providence: or rather, of Christ’ s coming to the last judgment, when all that have believed in Christ shall see him with joy unspeakable; and then all tears shall be wiped away from their eyes, and they shall enter into the joy of their Lord, and sigh and sorrow no more, nor shall it be in the power of all their enemies to deprive them of their joy.

Poole: Joh 16:23

That the day here spoken of is that before mentioned, Joh 16:22 , when Christ promised to see them again, and that their hearts should rejoice, is without question; but what that day is (as we before showed) is not so well agreed: some understand it of the general resurrection, when Christ shall come to judgment, when all asking for satisfaction as to any thing of which we doubt shall cease; and this seemeth at first the plainest sense: You shall then be made perfect; as you shall want nothing, so you shall ask nothing, But because of the following words, which plainly refer to the time of this life, others distinguish concerning asking, and by asking here understand, asking by way of question, for further information, not by way of prayer for supply: and indeed the Greek word enforces that sense; for it is not aithsete , which signifieth to ask or beg, as in prayer; but erwthsete , which signifieth to ask for a resolution in case of doubting. Now though it be true, that in the day of judgment, when we shall see Christ as he is, and know God as we are known, we shall have no occasion to ask any questions; yet because the following words speak of an asking in prayer, which is proper to this life, it should seem that the day here mentioned is some time before the last judgment: what that should be, is the question. It is certainly best understood of the time after the effusion or pouring out of the Spirit in the days of Pentecost; of which time it was prophesied by Joel, Joe 2:28 , that God would pour out his Spirit on all flesh; their sons and their daughters should prophesy, their old men should dream dreams, and their young men should see visions, Act 2:17 ; and to which time Isaiah had a respect in his prophecy, Isa 11:9 , that the earth should befall of the knowledge of the Lord, as the waters cover the sea . So as these words,

ye shall ask me nothing in that day signify the great light that should, upon the coming down of the Holy Spirit, shine in upon their souls, so that they should no longer have any such doubts as they now had; and sound much the same thing that we have, 1Jo 2:27 , But the anointing (by which is meant the Holy Spirit) which ye have received of him abideth in you, and ye need not that any man teach you; but as the same anointing teacheth you of all things. We must not too rigidly interpret our Saviour’ s words here, as if they were a promise of such a state in this life, when either the present or succeeding disciples of Christ should be so filled with knowledge, as they should have no further doubts, or need not to ask any thing of Christ, that is, to be resolved in any thing. Our Saviour here speaketh only comparatively, to signify the great difference there would be as to knowledge, between them in their present state, and what should be after the pouring out of the Holy Spirit: they should then fully understand what Christ meant by his saying, A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father: and should not need ask him questions about that, or many other things which they were now at a loss about: as Jer 31:34 , where the prophet saith, They shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least to the greatest. It must not be interpreted (as some have done) to signify a needlessness of ministerial teaching; so neither must this text be interpreted to signify a needlessness of an inquiry of Christ for further satisfaction; but only as signifying the vast difference in the degrees of knowledge, after the Holy Spirit should be poured forth, from what was even in the best men before that time. In the latter part of the text another word is used, it is not erwthsete , but aithsete . Our Saviour there plainly speaketh of their asking in prayer; and the promise is, that to supply the defects of their knowledge, and the want of his personal instruction, they should obtain by prayer from the Father all that was necessary for their discharge of the prophetical office, Mat 7:7 15:7 16:24 . See Poole on "Mat 7:7" . See Poole on "Mat 15:7" . See Poole on "Mat 16:24" .

Poole: Joh 16:24

All the prayers of believers under the Old Testament were accepted upon the account of the Mediator, who was typified by the temple, and the ark, where their solemn worship was performed by Divine appointment; but the explicit naming of him was not usual in their requests. Indeed the prophet Daniel enforced his requests for the Lord’ s sake, which may peculiarly respect the Messias, the promised Mediator. Our Saviour, in the form of prayer dictated to his disciples, gave no direction of addressing themselves to God in his name. But now he was ready to accomplish the will of his Father, by offering himself as an expiatory sacrifice for sin, and thereby reconciling God to them; and the prevalence of his intercession depending upon his meritorious, all sufficient sufferings, he directs and encourages them to pray with a humble confidence in his name for all the blessings they stand in need of. And it is matter of exceeding joy, that notwithstanding their unworthiness of the least favours, yet they are assured of obtaining their petitions offered up in his name; for the Father was so pleased with his voluntary obedience to the death of the cross, that no blessing is so good or great, but he most willingly bestows for his sake to all humble supplicants.

Poole: Joh 16:25

That by proverbs is meant any dark sayings, is plain from the opposition in the text of that term

plainly Christ had spoken, though not all things, yet many things to them in dark phrases, and under many figurative expressions;

but (saith he) the time cometh, when I shall show you plainly of the Father: that time is either Christ’ s second coming, or after the pouring out of the Spirit, which latter is most probably what our Saviour doth here intend, because of those great measures of knowledge which at and after that time were given out. He had before given to his disciples to know the mysteries of the kingdom of heaven, far beyond others, Mat 13:11 ; but yet it appears by Joh 14:1-6 , and many other texts, that they had a very confused and imperfect knowledge of the Trinity, and Christ’ s oneness with the Father, and their mutual personal relation one to another.

Poole: Joh 16:26

When the Spirit shall come, then you shall fully and clearly understand how to put up your prayers to the Father in my name: hitherto have you done it imperfectly, not fully understanding what you did; but when I shall have poured out my Spirit, then you shall fully understand what it is to pray in my name, and you shall accordingly do it. He doth not deny that he would ask the Father; for the Scripture elsewhere plainly expresses it, Rom 8:34 Heb 7:25 ; but he only tells them, that he said not so to them; the reason of which he tells us in the next words.

Poole: Joh 16:27

I need not tell you (to beget in you a confidence that your prayers should be heard) that I will pray to the Father for you; for my Father himself hath such a love for you, that you may from thence alone conclude that he will hear you. And though my Father’ s love to you be an everlasting love, which hath no cause in the creature; yet as to the manifestations of my Father’ s love, they are further drawn forth by the love which he seeth you bear to me, and by your receiving me, who am the Messiah, and came forth from God, to perform the work of man’ s redemption.

Poole: Joh 16:28

Though I be in the world, yet my original is not from the world; I am one with my Father, equal with him, God blessed forever. I came forth from him, as one sent in the fulness of time, to discharge the office of the Messias; the world, the place so called, was neither my original, nor yet is my home. I am presently leaving the world again, and going to my Father.

Poole: Joh 16:29

Our Saviour having now plainly told them that he was leaving the world, put an end to their inquiries whither he was going, and satisfied them that in his former expressions of going away, not for a while to be seen, he meant no earthly motion: this they confess had no obscurity at all in it; These words are so intelligible, that there is no reason for any of us to ask thee any thing about the sense of them.

Poole: Joh 16:30

This confirmeth us in that faith, or persuasion, which we before had, though it was in us but weak, that indeed thou art come forth from God.

Poole: Joh 16:31

Some read the words, (not as a question), You do now believe. It is well you believe at last, you had reason enough to have believed before this time.

Lightfoot: Joh 16:2

They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service.   

[They shall put you out of the synagogues.] This, I presume, must be understood of a casting out from the whole congregation of Israel, because I know the Jews always proceeded in that manner against the Samaritans; and certainly the disciples of Jesus were full as hateful to them as the Samaritans could be. Nay, they often call the Christians by the name of Cuthites; as well as those.   

Those that were cast out of the church they despoiled of all their goods, according to Ezr 10:8; which they also did to those that were shammatized. Whence it may be a question, whether shammatizing did not cast out of the whole congregation; and again, whether one cast out of the whole congregation might be ever readmitted.   

We may take notice of what is said in Avodah Zarah. No one that relapseth may be received again for ever. The Gloss tells us that the passage concerns the plebeians or laics, who having taken upon themselves any religious rule of life, go back again from that profession: they do not admit them into that order and society again. Whether therefore those that fell off from the gospel, returning to their Judaism again, were ever admitted into the Jewish church after they had voluntarily forsaken it, might be an inquiry. But these things only by the by.   

There was, in truth, a twofold epocha of the persecution of the apostolical church, namely, both before that apostasy of which we have such frequent mention, and also after it. Our Saviour had foretold the apostasy in that tremendous parable about the unclean spirit cast out, and returning again with seven worse. "So shall it be also (saith he) unto this wicked generation," Mat 12:45. The footsteps of this we may discern almost in every epistle of the apostles.   

It is worthy observation, that of 2Th 2:3; "The day of the Lord shall not come, except there come a falling away first, and that man of sin be revealed." The day of the Lord here spoken of was that wherein Christ should come and reveal himself in that remarkable vengeance against Jerusalem and the Jewish nation, of which kind of expression we shall say more on Joh 21:22. The 'apostasy' or 'falling away,' and revelation of 'the man of sin,' was to precede that day: which might be easily made out by a history of those times, if I were to do the business either of a historian or a chronologer.   

When therefore the severe and cruel persecution was first raised by the unbelieving Jews before this falling away of Christians, it must needs be greatly increased afterward by them and the apostates together: which distinction we may easily observe out of this verse.   

[Will think that he doeth God service.] So the zealots; of whom we have mention in Sanhedrim; the zealots kill him. Gloss: "These are those good men who are endued with zeal in the cause of God." Such who with their own hands immediately slew the transgressor, not staying for the judgment of the Sanhedrim. So in the place before quoted, "The priest that ministers at the altar in his uncleanness, they do not bring before the Sanhedrim; but they bring him out into the court, and there brain him with the pieces of wood" provided to maintain the fire upon the altar.   

What infinite mischiefs and effusion of blood such pretexts of zeal towards God might occasion, it is easy to imagine, and very direful instances have already witnessed to the world. Hence was it that they so often went about to have stoned our Saviour. Hence those forty and more that had conspired against St. Paul. And those zealots whose butcherly cruelties are so infamous in the Jewish story took the occasion of their horrid madness first from this liberty.   

From such kind of villains as these the disciples of Christ could have little safeguard: indeed, they were greatly endangered upon a threefold account: I. From the stroke of excommunication, by which they were spoiled of their goods and estates, Heb 10:34. II. From the sentence of the Sanhedrim, dooming them either to be scourged or slain. III. From these assassins; for by this name (a name too well known in Europe) we will call them. We pronounce assassin and assassination; Gul. Tyrius calls them assysins; whom it may be worth the while to consult about the original of that name.

Lightfoot: Joh 16:8

And when he is come, he will reprove the world of sin, and of righteousness, and of judgment:   

[He will reprove the world of sin, etc.] the Holy Spirit had absented himself from that nation now for the space of four hundred years, or thereabout: and therefore, when he should be given and poured out in a way and in measures so very wonderful, he could not but evince it to the world that "Jesus was the true Messiah," the Son of God, who had so miraculously poured out the Holy Spirit amongst them; and consequently could not but reprove and redargue the world of sin; because they believed not in him.

Lightfoot: Joh 16:10

Of righteousness, because I go to my Father, and ye see me no more;   

[Of righteousness, etc.] that this righteousness here mentioned is to be understood of the righteousness of Christ, hardly any but will readily enough grant: but the question is, what sort of righteousness of his is here meant? Whether his personal and inherent, or his communicated and justifying righteousness? We may say that both may be meant here.   

I. Because he went to the Father, it abundantly argued him a just and righteous person, held under no guilt at all, however condemned by men as a malefactor.   

II. Because he poured out the Spirit, it argued the merit of his righteousness; for otherwise he could not, in that manner, have given the Holy Spirit. And, indeed, that what is chiefly meant here is that righteousness of his by which we are justified, this may persuade us, that so many and so great things are spoken concerning it in the Holy Scriptures. Isa 56:1; "My salvation is near to come, and my righteousness to be revealed": Dan 9:24; "To bring in everlasting righteousness": Jer 23:6; "This is his name whereby he shall be called, The Lord our Righteousness." And in the Epistles of the apostles, especially those of St. Paul, this righteousness is frequently and highly celebrated, seeming, indeed, the main and principal subject of the doctrines of the gospel.   

In the stead of many others, let this serve for all; Rom 1:17; "For therein" [viz. in the gospel] "is the righteousness of God revealed from faith to faith ": which words may be a good comment upon the foregoing clause.   

I. The law teacheth faith; that is, that we believe in God. But the gospel directs us to proceed 'from faith to faith,' viz. from faith in God to faith in Christ: for true and saving faith is not a mere naked recumbency immediately upon God, which faith the Jews were wont to profess, but faith in God by the mediation of faith in Christ.   

II. In the law the righteousness of God was revealed condemning; but in the gospel it was revealed justifying the sinner. And this is the great mystery of the gospel, that sinners are justified not only through the grace and mere compassion and mercy of God, but through divine justice and righteousness too, that is, through the righteousness of Christ, who is Jehovah, "the Lord our Righteousness."   

And the Spirit of truth when he came did reprove and instruct the world concerning these two great articles of faith, wherein the Jews had so mischievously deceived themselves; that is, concerning true saving faith, faith in Christ; and also concerning the manner or formal cause of justification, viz. the righteousness of Christ.   

But then, how can we form the argument? "I go unto the Father; therefore the world shall be convinced of my justifying righteousness."   

I. Let us consider that the expression, "I go unto the Father," hath something more in it than "I go to heaven." So that by this kind of phrase our Saviour seems to hint, "That work being now finished, for the doing of which my Father sent me into the world, I am now returning to him again." Now the work which Christ had to do for the Father was various: the manifestation of the Father; preaching the gospel; vanquishing the enemies of God, sin, death, and the devil: but the main and chief of all, and upon which all the rest did depend, was, that he might perform a perfect obedience or obediential righteousness to God.   

God had created man, that he might obey his Maker: which when he did not do, but being led away by the devil grew disobedient, where was the Creator's glory? The devil triumphs that the whole human race in Adam had kicked against God, proved a rebel, and warred under the banners of Satan. It was necessary, therefore, that Christ, clothing himself in the human nature, should come into the world and vindicate the glory of God, by performing an entire obedience due from mankind and worthy of his Maker. He did what weighed down for all the disobedience of all mankind, I may say, of the devil's too; for his obedience was infinite. He fulfilled a righteousness by which sinners might be justified, which answered that justice that would have condemned them; for the righteousness was infinite. This was the great business he had to do in this world, to pay such an obedience, and to fulfil such a righteousness; and this righteousness is the principal and noble theme and subject of the evangelical doctrine, Rom 1:17; of this the world must primarily and of necessity be convinced and instructed to the glory of him that justifieth, and the declaration of the true doctrine of justification. And this righteousness of his was abundantly evidenced by his going to the Father, because he could not have been received there, if he had not fully accomplished that work for which he had been sent.   

II. It is added, not without reason, "and ye see me no more"; i.e. "Although you are my nearest and dearest friends, yet you shall no more enjoy my presence on earth; by which may be evinced, that you shall partake of my merits; especially when the world shall see you enriched so gloriously with the gifts of my Spirit."

Lightfoot: Joh 16:11

Of judgment, because the prince of this world is judged.   

[Of judgment, because the prince, etc.] it is well known that the prince of this world was judged when our Saviour overcame him by the obedience of his death, Heb 2:14; and the first instance of that judgment and victory was when he arose from the dead: the next was when he loosed the Gentiles out of the chains and bondage of Satan by the gospel, and bound him himself, Rev 20:1;2: which place will be a very good comment upon this passage.   

And both do plainly enough evince that Christ will be capable of judging the whole world, viz. all those that believe not on him, when he hath already judged the prince of this world. This may call to mind the Jewish opinion concerning the judgment that should be exercised under the Messiah, that he should not judge Israel at all, but the Gentiles only; nay, that the Jews were themselves rather to judge the Gentiles, than that they were to be judged. But he that hath judged the prince of this world, the author of all unbelief, will also judge every unbeliever too.

Lightfoot: Joh 16:12

I have yet many things to say unto you, but ye cannot bear them now.   

[Ye cannot bear them now.] Those things which he had to say, and they could not bear yet; were the institution of the Christian sabbath, and the abolishing of the Jewish (the reason and foundation of which, viz. his resurrection, they yet understood not); the rejection of the Jewish nation, when they expected 'that the kingdom should be restored to Israel,' Act 1:6; the entire change of the whole Mosaic dispensation, and the bringing in of all nations in common within the pale of the church: these and such like things as these belonging to the kingdom of God, Act 1:3; they could not yet bear. For though he had plainly enough discoursed to them the destruction of Jerusalem, Matthew 24, yet it is a question, whether they apprehended either that their whole nation must be utterly cast off, or that the rites of Moses should be antiquated, although he had hinted something of this nature to them more than once.

Lightfoot: Joh 16:13

Howbeit 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.   

[Whatsoever he shall hear, that shall he speak.] And Joh 16:14, he shall receive of mine. He speaks according to the dialect and custom of the nation, and so to the capacity of his auditors: If they have heard, they teach; it is spoken of a judge in the lower Sanhedrim consulting a higher court, first, that of the triumvir: and if they hear, they teach; if not, then he goes to the supreme court of all.   

The latter clause, he shall receive of mine; seems taken from Isa 11:2. And it should seem he inclined rather to this sense, because he does not say, he shall receive of mine and give; but he shall receive and shew it unto you: by which the Jew would understand he shall receive of my doctrine; or from my instructions. For the Holy Spirit is sent as an instructor from the Son, as the Son is sent as a Redeemer from the Father.

Lightfoot: Joh 16:16

A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father.   

[And ye shall see me, because I go to the Father.] "A little while, and ye shall not see me, because I go to the Father; and ye shall see me, because I go to the Father"; i.e. "Ye shall not see me personally, but virtually." It is true, they did not see him when he lay in the grave; and they did see him when he rose again: but I question whether these words ought to be taken in this sense, because it would sound somewhat harshly here what is added, "Ye shall see me, because I go to the Father." I would therefore rather understand it of his ascending into heaven; after which they saw him, indeed, no more personally, but they did see him in the influences and gift of his Holy Spirit. And so what follows agrees well enough with this sense of the words, Joh 16:23; "In that day ye shall ask me nothing" [as ye were now about to inquire of me, Joh 16:19]: "ask the Father in my name; and he shall reveal to you whatever you shall ask of him."

Lightfoot: Joh 16:24

Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full.   

[Hitherto have ye asked noting in my name.] Understand this clause of the extraordinary gifts of the Spirit, and then all things will be easy. All the faithful did pray in the name of the Messiah; and these disciples, acknowledging Jesus to be the Messiah, did pray in the name of Jesus the Messiah. But hitherto they had asked nothing extraordinary in his name; not the power of working miracles; not the revelation of mysteries and of future things; not the spirit of prophecy, etc.: for it was not necessary for them, as yet, to ask these things in his name whilst he was present with them, who could dispense it to them according to their instant necessities; but for the future, when himself should be gone from them, whatsoever they should ask the Father in his name, he would give it them. That prayer of the apostle's, Act 4:29-30; is a good comment upon these words: "Ask such things as these in my name; and whatsoever you ask you shall receive, that your joy may be full, when you shall find by experience that I am still present with you when gone from you."   

Those things which both here and elsewhere in the discourses of our Saviour might give occasion for scholastical discussion, I leave wholly to the schools, omitting many passages about which a great deal might be said, because they have been already the labours of other pens. It was my design and undertaking only to note some things which were not obvious, and which others had not yet taken notice of; and not forgetting the title of this little work, I have the more sparingly run out into scholastic or theological disputes.

PBC: Joh 16:7

See PB: Joh 16:13

PBC: Joh 16:13

The Holy Spirit in Joh 3:8 is not separately functional independently in its BLOWING, and cannot act sovereignly nor independently AS IT PLEASES, but is always PLEASING THE SON, because the Holy Spirit in Creativity and the Holy Ghost in Cultivating are of the SAME WILL, MIND, WAY and PLEASURE only concerned with the WILL, MIND, WAY and PLEASURE of the Son- Joh 16:7-15 This COMPARATIVE of the WIND BLOWING relating to the SAME procedure of the action of the New Birth of the Spirit, must always be in harmony as such is THE VOICE OF THE SON OF GOD Joh 5:25; 6:63. Would the Son have ONE SET of entities or items on His Agenda, and then with His Voice SPEAK that which is contrary or in conflict with Himself?

Conversely would the Holy Spirit have ONE SET of entities or items on His Agenda, and then engage in action separately as he PLEASES, without the unity of The Son, as such would be that which is contrary or in conflict with Himself?

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PBC: Joh 16:27

The Greek root word for " loveth" is " phileo," SGreek: 5368. phileo or " to love as a friend." This teaches me that one reason a believer should believe is in order to cultivate a friendship with God.

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Haydock: Joh 16:1

Which the persecutions you will have to suffer, on the part of man, may possible occasion, particularly with the weak.

Haydock: Joh 16:4

That when the hour of them shall come [1] , you may remember that I told you. This is both the sense and the construction, by the Greek text, which here determines the construction of the Latin. (Witham)

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[BIBLIOGRAPHY]

Ut cum venerit hora eorum, reminiscamini quia Ego dixi vobis, Greek: otan elthe e ora, mnemoneuete auton, &c. where the construction is not hora eorum, but reminiscamini eorum, &c.

Haydock: Joh 16:5

None of you asketh me, whither goest thou? St. Peter had put this question, chap. xiii. 36. and Thomas, chap xiv. 5. The meaning, then, of Christ's words here, seems to be, that having told you, I am going to leave you, and also going to him that sent me, you do not ask, says St. Cyril, to be fully and thoroughly informed about it. (Witham) ---

You suffer yourselves to be entirely overcome with grief; and none of you inquire of me, whither I am going. You look on my departure as an eternal separation between us, and take leave of me, as if we were never to meet again. But be persuaded; my absence will only be for a short continuance; and this absence will be honourable and glorious for me, and extremely advantageous for you. If you were fully persuaded of this, you would inquire how long I should be absent, and whither I was going; as one friend in the act of parting, is always accustomed to ask another. But you only torture your minds with the pain and grief you will have to suffer at my loss. (Menochius, Tirinus, &c.)

Haydock: Joh 16:6

Sorrow hath filled your heart: and this sorrow hindereth you from asking, what you should earnestly desire to know. (Witham) ---

Peter had put the question above, chap. xiii. 36. and Thomas, chap. xiv. 5. But Jesus Christ means, that they did not persevere in their questions, so as to obtain satisfactory information, where, when, and for what end he was going, and how soon he was to return to them, or if to return at all. For it is customary with friends, to put the most minute questions on all these heads to friends, when they are about to be separated from each other. (Menochius)

Haydock: Joh 16:7

I tell you ... it is expedient for you that I go: that I leave you, as to my corporal presence: that I suffer death, for the redemption of all men. And if I go not, the Paraclete will not come, according to the order of the divine decrees: his coming to sanctify you with his gifts, and to teach you all things, is not to be till after my ascension. When I am gone, I will send him to you. The Father and I will send him, for he proceedeth from both. (Witham)

Haydock: Joh 16:8

He will convince [2], or convict the world. Others translate, he will reprove the world of sin, &c. These words have occasioned a great many expositions. I here follow St. Cyril, that the Holy Ghost will condemn the Jews, and all obstinate unbelievers, of their sin, in not believing, after so many miracles, and so many pregnant motives, that ought to induce them to submit to the Christian faith. 2ndly, Of justice, by shewing the justice and innocence of Christ, and also, that true justice and sanctification cannot be obtained, but by his grace. 3rdly, Of judgment, by shewing that the world, and the prince of this wicked world, the devil, is justly condemned, his empire in a great measure destroyed, and that all the wicked will be justly condemned, and punished with him. (Witham) ---

The Holy Ghost, by his coming, brought over many thousands, 1st, To a sense of their sin, in not believing in Christ. 2ndly, To a conviction of the justice of Christ, now sitting at the right hand of his Father. And 3rdly, To a right apprehension of the judgment prepared for them that choose to follow Satan, who is already judged and condemned. (Challoner) ---

The Greek text, in addition, has Greek: oti ou pisteuousin eis eme. Because they have not believed in me. This accusation and conviction of sin, cannot naturally fall on any, but the incredulous Jews. St. Augustine, Ven. Bede, St. John Chrysostom, Theophylactus, and many others, are of opinion, that this sin was their unbelief in Jesus, after all the miracles he had done in their presence, after so many prophecies so clearly accomplished in his person, after so many prodigies and wonders, which happened at his death, at his resurrection, and after his resurrection. They are accused, and convinced of sin, particularly by sensible effects of the Holy Spirit, in the apostles, by the gift of miracles and tongues, and that supernatural knowledge, which was communicated, not only to the apostles, but also to all the first Christians. These are the means, which the Paraclete, the consoling and assisting Spirit, makes us of, to condemn, and convince the world of sin; that is, of incredulity, which is the source and foundation of all other sins. The world had calumniated and despised its Saviour. It had condemned him, as a liar, as a seducer, magician, a man possessed by the devil, a destroyer of the law of God. To which the Son of God made no resistance; he only replied, that he did not wish to take the execution of justice upon himself, and that he was not come into the world to judge the world. Therefore, he committed all to the Holy Spirit, who, in the persons of the apostles, did justice to the Son, by shewing to the whole world, his doctrines, his life, his miracles, and the accomplishment of all the ancient prophecies in his person. All that the apostles preached, they confirmed by most stupendous miracles, gained the hearts of pagans to believe Jesus as their Redeemer, and called down imprecations upon the heads of the incredulous Jews, who had rejected a prophet, visibly sent by God, a Saviour and Redeemer of his people, who, in his person, bore all the characters of the divinity. (Calmet)

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[BIBLIOGRAPHY]

Arguet mundum, Greek: elegxei, which St. Cyril expounds by Greek: katakrine. See St. Augustine interpretation on that verse, tract 95. p. 733.

Haydock: Joh 16:13

When he, the Spirit of Truth, is come, he will teach you all truth; will direct you and the Church, in the ways of truth. For he shall not speak of himself, or of himself only, because, says St. Augustine, he is not from himself, but proceedeth from the Father and the Son. Whatsoever he shall hear, he shall speak [3]; this his hearing, says St. Augustine, is his knowledge, and his knowledge is his essence, or being, which from eternity is from the Father and the Son. The like expressions are applied to the Son, as proceeding from the Father. (John v. 30. and viii. 16. &c.) (Witham) ---

If he shall teach all truth, and that for ever, (chap. xi; ver. 26.) how is it possible, that the Church can err, or hath erred in matters of faith, at any time, or in any point of doctrine? In this supposition, would not the Holy Ghost have forfeited his title of Spirit of Truth?

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[BIBLIOGRAPHY]

Non loquetur a semetipso, St. Augustine says on these words, (tract 99.) quia non est a semetipso. Sed quæcunque audiet, loquetur ... ab illo audiet, a quo procedit ... a quo est illi essentia, ab illo scientia; & audientia nihil aliud est quam scientia.

Haydock: Joh 16:15

All things whatsoever the Father hath, are mine. The obvious sense of these words, shews, that the Son hath the same nature, and the same substance with the Father, and that he is one, and the same God with him. And by Christ's adding: therefore he (the Holy Ghost) shall receive of mine, we are taught, that the third person proceeds from both the Father, and the Son, and that he receives, and has the same perfections. (Witham)

Haydock: Joh 16:16

a little while, and now you shall not see me, &c. Many expound these words in this manner: that after a little while, you shall not see me, because even to-morrow, I shall be taken from you by death: and again, after a little while, you shall see me, because the third day I shall rise again, and converse with you, till my ascension. St. Augustine gives another interpretation, (tract. 101.) that by the first little while, may be understood, the short time till Christ's ascension, and by the latter little while, the short time that the apostles were to live in this world; after which they should see, and enjoy Christ for ever in the kingdom of heaven. And this exposition seems to agree better with the following promise. (Witham) ---

In a few hours, I shall be separated from you, to be delivered up to may enemies, and put to the cruel death of the cross; and after a short time, I shall rise again; then you shall see me in my new state of glory. St. John Chrysostom, both Sts. Cyrils, Theophylactus, Euthymius, St. Augustine, and others, interpret this verse differently; thus: Not long hence, I shall be entirely separated from you; you shall not see me, because I shall go to the Father, by my ascension; but you shall see me again, after a short time, at my second coming, to judge the living and the dead. All the time, that shall pass between my ascension, and my second coming, is in the eyes of God only as a moment. For a thousand years in thy sight are but as yesterday, which is past and gone. (Psalm lxxxix. ver. 4.) And the apostle calls all time a moment, a time that soon passes. (1 Corinthians vii. and 2 Corinthians iv.)

Haydock: Joh 16:20

Your sorrow shall be turned into joy, chiefly at the end of your mortal life; then you shall have a joy, never to be taken from you. (Witham)

Haydock: Joh 16:22

The joy you will feel at my resurrection, shall ever be unalterable, and unremitting, because there I shall give you assurances and proofs of you future resurrection, and immortality. As you have been partakers in my labours, in my ignominies, and in my sorrows, so also shall you have a share in my glory, in my resurrection, and immortal bliss. Behold, these will rise to your ever unalterable and permanent joy. This is the opinion of St. John Chrysostom, St. Cyril, Theophylactus, and others.

Haydock: Joh 16:23

In the day [4], or at that time, in that happy state, you shall not ask, you shall not need to ask me any questions: nor even desire to have any happiness, but what you will enjoy. But now if you ask, that is, petition for any thing of the Father in my name, he will give it you, whatever graces or assistances you stand in need of: ask them in my name, as I am your chief Mediator, through whose merits all shall be granted you. This is the constant practice of the Church, to ask for all graces through our Lord Jesus Christ. (Witham) ---

In my name. In consequence of this promise, the Church concludeth all her prayers, even those that are addressed to the saints, Per Christum Dominum nostrum, through Christ our Lord.

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[BIBLIOGRAPHY]

Non me rogabitis quicquam, Greek: ouk erotesate, which commonly signifies to ask questions: but when it follows, Greek: aitesete ton patera, this is properly to petition for.

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Haydock: Joh 16:24

Hitherto you have not asked any thing in my name: by the merits of me, your Mediator and Redeemer. They were not yet acquainted, says St. Cyril, with this manner of praying and petitioning, as they were afterwards. (Witham)

Haydock: Joh 16:26-27

In that day ... I say not to you that I will ask the Father for you, or shall need to ask the Father for you, though I am your Redeemer, you chief Advocate and Mediator, by dying for all the world. ---

For the Father himself loveth you, because you have loved me, and have believed that I came forth from God, sent to be your Redeemer. ---

I came forth from the Father, both as begotten of him from all eternity; and I also came into the world, as sent from him to become man, to become the Redeemer of the world, both as God and man. Now I am going, as man, to leave the world, and go to the Father, with whom I am, and have always been, as God. (Witham)

Haydock: Joh 16:29

In this we believe that thou camest forth from God; that is, we are more confirmed, than ever, that thou art the Messias, the true Son of God. Yet St. John Chrysostom, St. Cyril, and St. Augustine, take notice, that their faith was but imperfect, till after Christ's resurrection, and the coming of the Holy Ghost; and therefore Christ answered them, (ver. 31. &c.) Now do you believe? the hour cometh, that you shall be dispersed, &c. (Witham)

Gill: Joh 16:1

These things have I spoken unto you,.... Concerning the world's hatred and persecution of them, and the little regard they would show to their doctrine: these things Christ thought, proper to give them notice of before hand, that expecting them, they might be prepared for them, and be fortified against them;

that, says he,

ye should not be offended: his view in speaking of them, was not to discourage them, but to prevent their stumbling at them, and falling by them. Hardships coming upon persons at unawares, bear the harder upon their spirits, and they are more apt to take offence at them and be impatient under them, which is prevented by previous intimation: had Christ said nothing of these things that should befall his disciples, they might have surprised them, and have been a stumbling to them; and might have tempted them to have relinquished their profession of him, and dropped their ministerial work; whereas being apprized of them before hand, they were not so shocking to them. This shows the tender concern of Christ for his disciples, how careful he was to remove, every occasion of stumbling, or what might be matter of offence to them; and may teach us to act in such like manner towards one another, in this, or any other case.

Gill: Joh 16:2

They shall put you out of the synagogues,.... The Jews had made a law already, that he that confessed that Jesus was the Messiah, should be cast out of their synagogues; and they had put it in execution upon the blind man Christ restored to sight, for his profession of faith in him; which struck such a terror upon the people, that even many of the chief rulers who believed that Jesus was the true Messiah, durst not confess him, because of this law; for it was what they could not bear the thoughts of, to be deemed and treated as heretics and apostates, and the vilest of wretches: for this putting out of the synagogue, was not the lesser excommunication, which was called נדוי "Niddui", and was a "separation" from a particular synagogue for a while; but the greater excommunication, either by חרם, "Cherem", or שמתא, "Shammatha"; when a person was cut out from the whole body of the Jewish church, called often the synagogue, or congregation of the people; and was devoted and consigned to utter destruction, which was the height of their ecclesiastical power, their rage and malice could carry them to; and this the apostles were to expect; nay, not only this, but to have their lives taken away by ruffians, under a pretence of zeal for the service of God, and interest of religion:

yea, the time cometh, that whosoever killeth you, will think that he doth God service. For this is not to be understood of their being delivered up into the hands of civil magistrates, and of their being tried, judged, condemned, and put to death by their orders, but of their being murdered by a set of men called "zealots"; who, in imitation of Phinehas, as they pretended, took upon them, whenever they found any person guilty of a capital crime, as idolatry, blasphemy, &c. or what they judged so, to fall upon him at once, and without any more ado kill him; nor were they accountable to any court of judicature for such an action, and which was reckoned laudable and praiseworthy: in this way, and by the hands of such miscreants, Stephen the protomartyr lost his life; for though they had him before a council, and suborned witnesses against him, yet when in his own defence he said what these "zealots" interpreted blasphemy, they ran upon him at once, and cast him out of the city, and stoned him to death; and without any leave or authority from the sanhedrim, as appears: and these men were accounted good men, zealous, קנאתו של מקום ^y "with a zeal for God", his honour and glory; and valued themselves much upon such butcheries and inhumanity, and thought, as our Lord here says, that they "did God service"; or as the Syriac renders it, דקורבנא מקרב, "offered a sacrifice to God", and so the Arabic and Ethiopic: and indeed this is a rule the Jews ^z, and which they form upon the instance and example of Phinehas;

"that whoever sheds the blood of wicked men, (and such they reckoned the apostles and followers of Christ to be,) כאלו הקריב קרבן, "it is all one as if he offered a sacrifice";''

they looked upon this to be a sacrifice acceptable and well pleasing to God: so the Apostle Paul, in his unregenerate state, thought he ought to do many things contrary to the name of Christ: and that he was doing God service, when he prosecuted the church, and gave his voice with these ruffians, to put the saints to death.

Gill: Joh 16:3

And these things will they do unto you,.... Christ here opens the true spring and source of the furious zeal of the Jews, against the apostles, in putting them out of their synagogues, and taking away their lives; it was pure wilful ignorance of the Father and himself;

because they have not known the Father nor me; though they boasted of their knowledge of God; yet they knew him not as the Father and sender of Christ, at least they would not own him as such: nor Jesus as the true Messiah, and sent of the Father, to redeem and save his people from their sins; and since they neither knew the Father, nor Christ, it is no wonder they did not know, own, and acknowledge, the disciples of Christ, but used them in the ill manner they did; their zeal was not according to knowledge, it was a blind and misguided one: and this is mentioned, not to extenuate or excuse their sin, though it shows they were not out of the reach of mercy, because they, as the apostle says of himself, "did it ignorantly in unbelief", 1Ti 1:13; but as an argument with the disciples to bear their ill usage with patience, and to pity them and pray for them.

Gill: Joh 16:4

But these things have I told you,.... Christ enlarged on this disagreeable subject, and was the more particular in enumerating the evils his apostles were to endure for his name's sake:

that when the time shall come; some copies read it, "their time"; so the Vulgate Latin, Syriac, and Arabic render it; that is, the time when wicked men will be suffered to vent all their rage and malice:

ye may remember that I told you of them; which might serve greatly to confirm them in the faith of him as the omniscient God, and the true Messiah, and encourage them to depend on his veracity and faithfulness in his promises; that since the evil things which he spoke of came upon them, so they might hope, believe, and expect, that all the good things he had assured them of, should be accomplished; and also to engage them to bear their sufferings with the greater patience, since they were appointed by God, and foretold by their Lord and master.

And these things, adds Christ,

I said not unto you at the beginning; when he first called them to be followers of him; for though when he ordained them, and sent them forth to preach the Gospel in the cities of Judea, which was some time after he had called them by his grace, he did acquaint them with some of the troubles and exercises they should meet with; as that they should be hated by all men, persecuted from city to city, beat in the synagogues, delivered up to councils, and brought before kings and governors; see Mat 10:17; yet he did not so fully and distinctly speak of these things, as here and at this time: his reason for such a conduct was this,

because, says he,

I was with you: wherefore he never spoke so fully and distinctly of their troubles, because he was with them, and took them upon himself; and indeed, whilst he was with them, the rage and malice of the Jews were not so much against his disciples, as himself; nor did he for the same reason speak so largely of the Comforter, and of the comforts they should receive from him, because as they had not the exercises they should afterwards have, so they had him to be their comforter.

Gill: Joh 16:5

But now I go my way to him that sent me,.... These words seem to belong to Joh 16:4, and to contain a reason why Christ spoke of the trials and afflictions of his disciples now, because he was going away from them to his Father; when as they would be at the head of his affairs in this world, so they would the more become the butt of the rage of men:

and none of you asketh me, whither goest thou? Peter indeed asked the question, Joh 13:36; but his meaning was, what part of the country he was going to? what private and inaccessible place he was about to betake himself to? he had no notion of his going out of the world, or to heaven to his Father, and therefore inquired nothing about it; and when Christ had suggested to his disciples, that he was going to his Father's house, to prepare mansions for them, they did not seem to understand him, Joh 14:2. Nor did they ask what he meant by his Father's house, or what those mansions were he was going to prepare; and what the glory was he was going to possess for himself and them; they ask neither about the place he was going to, nor the way to it, nor the happiness to be enjoyed there.

Gill: Joh 16:6

But because I have said these things to you,.... Of being hated and persecuted by the Jews, of being put out of their synagogues, and of losing of their lives; and particularly of his departure from them, or the loss of his bodily presence:

sorrow hath filled your heart; sorrow for his absence so possessed their minds, seized on all the powers and faculties of their souls, and engrossed all their thoughts, that it never entered into the heart of any of them, to inquire about the place he was going to, or the state he should enter upon; which had they had any right notions of, would have greatly contributed to have abated their sorrow, quieted their minds, made them easy under, and reconciled them unto, his departure from them.

Gill: Joh 16:7

Nevertheless, I tell you the truth,.... Christ was truth itself, and could say nothing else; but he makes use of this way of speaking, to raise the attention of his disciples, and to engage their belief of what he was about to say, and of which they were not easily persuaded; which was, that however overwhelmed they were with grief and sorrow, because of his going away from them, a greater truth he could not tell them, than that this would be to their real good and advantage:

it is expedient for you that I go away; Christ's death here, as in many other places in these discourses of his, is signified by going away, a departure, taking a sort of a journey, such an one as indeed is common to all mankind; death is the way of all the earth, and which Christ took by agreement with his Father; a dark way is the valley of the shadow of death, and so it was to Christ, who went away in the dark, under the hidings of his Father's face; it is a man's going to his long home, and a long journey it is, till he returns in the resurrection morn; though it was a short one to Christ, who rose again the third day. The phrase supposes the place and persons he went from, this world and his disciples; and the place and persons he went unto, the grave, heaven, his Father, the blessed Spirit, angels, and glorified saints; and is expressive of the voluntariness of his death; he was not fetched, or thrust, and forced away, but he went away of himself; and is a very easy and familiar way of expressing death by, and greatly takes off the dread and terror of it; it is only moving from one place to another, as from one house, city, or country, to another; and shows, that it is not an annihilation of a man, either in body or soul, only a translating of him from one place and state to another. Now the death of Christ was expedient, not only for himself, which he does not mention; he being concerned more for the happiness of his people than of himself; but for his disciples and all believers; for hereby a great many evils were prevented falling upon them, which otherwise would; as the heavy strokes of divine justice, the curses and condemnation of the law, the wrath and vengeance of God, and eternal death, ruin, and destruction; as well as many good things were hereby obtained for them; as the redemption of their souls from sin, law, hell, and death; peace; reconciliation, and atonement; the full and free forgiveness of all their sins, an everlasting righteousness, and eternal life. Moreover, Christ's going away was expedient for his people; since he went to open the way for them into the holiest of all, by his blood; to take possession of heaven in their name and stead; to prepare mansions of glory for them; to appear in the presence of God for them; to be their advocate, and make intercession for all good things for them; to transact all their business between God them; to take care of their affairs; to present their petitions; to remove all charges and accusations; and to ask for, and see applied every blessing of grace unto them. The particular instanced in, in the text, of the expediency of it, is the mission and coming of the Spirit:

for if I go not away, the Comforter will not come unto you; but if I depart, I will send him to you. The Spirit of God in some sense had come, before the death of Christ; he had appeared in the creation of all things out of nothing, as a joint Creator with the Father and Son; he was come as a spirit of prophecy upon the inspired writers, and others; the Old Testament saints had received him as a spirit of faith; he had been given to Christ as man, without measure, and the disciples had been partakers of his gifts and graces; but he was not come in so peculiar a manner as he afterwards did; as the promise of the Father, the glorifier of Christ, the comforter of his people, the spirit of truth, and the reprover of the world: there are reasons to be given, why the Spirit of God should not come in such a manner before, as after the death of Christ. The order of the three divine persons in the Trinity, and in the economy of man's salvation, required such a method to be observed; that the Father should first, and for a while, be more especially manifested; next the Son, and then the Spirit: besides, our Lord has given a reason himself, why the Spirit "was not yet given, because Jesus was not yet glorified", Joh 7:39; And the coming of the Spirit as a comforter, and the spirit of truth, was to be through the intercession, and by the mission of Christ; and therefore it was proper he should go away first, in order to send him; add to all this, that if Christ had not gone away or died, there would have been nothing for the Spirit to have done; no blood to sprinkle; no righteousness to reveal and bring near; no salvation to apply; or any of the things of Christ, and blessings of grace, to have taken and shown; all which are owing to the death of Christ, and which show the expediency of it: the expediency of Christ's death for the mission of the Spirit to his disciples, is very conspicuous; for hereby they were comforted and supported under a variety of troubles; were led into all truth, and so furnished for their ministerial work; and were made abundantly successful in it, that being attended with the demonstration of the Spirit and of power.

Gill: Joh 16:8

And when he is come,.... The coming of the Spirit here, chiefly designs his descent upon the apostles, at the day of "Pentecost": as the things ascribed to him, and which were then done by him, clearly show; though it may also include his coming along with, and by the ministration of the Gospel, into the hearts of his people at conversion, in all after ages of time:

he will reprove the world of sin, of righteousness, and of judgment: by "the world" is principally meant, the Jews; the world among whom Christ personally was, who knew him not, disbelieved him, rejected him as the Messiah, hated and persecuted him, even unto death; though not to the exclusion of the Gentiles, the whole world that lies in wickedness; since both joined, and were concerned in these things, and reproved of them; which "reproving", as it may respect different persons, may intend both such reproofs and convictions, as are not attended with conversion, and issue in salvation; and such as are powerful, spiritual, and to saving purposes: the several things the Spirit of God is said to reprove of, being repeated in the following verses, with reasons or specifications annexed to them, will be there considered.

Gill: Joh 16:9

Of sin, because they believe not on me. The "sin" here primarily intended, is that of the Jews, in disbelieving, rejecting, and crucifying Christ; and which the Spirit of God, by Peter, charged upon them on the day of "Pentecost", and fully proved against them; gave such clear evidence, and wrought such strong convictions of in their minds and consciences, that being pricked to the heart, they cried out, "what shall we do?" Act 2:23; though as this passage may be applied to the ordinary work of the Spirit of God upon the souls of men, through the ministry of the word; so it may take in convictions of sin of all sorts, as of original and actual sins, and particularly the sin of unbelief: for the Spirit of God convinces of the sinfulness and corruption of nature, the wickedness and plague of a man's heart, the sin that dwells in him; how that has overspread all the powers and faculties of his soul, rendered both him and his services unacceptable to God, loathsome in his sight, and himself hopeless and helpless, and deserving of his wrath and displeasure: he also convinces of actual sins and transgressions, showing that they are breaches of the law of God, and are committed against God himself; that they are deserving of death, even eternal death; that the wrath of God is revealed against them, and for them comes upon the children of disobedience; and that there is no atonement for them, or cleansing from them, but by the blood of Christ: he likewise convinces of the sin of unbelief, here particularly mentioned: showing the evil nature and consequences of it, to persons enjoying a Gospel revelation; that such who disbelieve the Messiah, shall die in their sins; that whoever believes not in him shall be damned; and that faith in Christ is necessary to salvation, and that without it there is none.

Gill: Joh 16:10

Of righteousness, because I go to my Father,.... The "righteousness" here spoken of, does, in the first sense of the word, design the personal righteousness of Christ. The Jews had traduced him as a wicked man, said he was a sinner himself, and a friend of publicans and sinners; that he was guilty of blasphemy and sedition, maintained a familiarity with Satan, yea, that he had a devil: now the Spirit of God, by the mouth of Peter, on the day of "Pentecost", proved, to the conviction of the Jews, that all this was slander; that Christ was an innocent, holy, and righteous person, and a man approved of God among them, as they themselves must be conscious of, Act 2:22; of all which, his going to the Father, and being received by him, were a full proof and demonstration. The effusion of the Spirit in that extraordinary manner upon the disciples, showed that he was gone to the Father, and had received from him the promise of the Holy Ghost, which he then shed abroad; and his going to the Father, and being set down by him at his right hand, made it clear that he came from him, and was no impostor; that he had acted the faithful and upright part, and was free from all the charges the Jews had laid against, him. Moreover, this may also be very well understood of the mediatorial righteousness of Christ, which he, as the surety and Saviour of his people, was to work out and bring in for them, in obedience to the law of God; which required holiness of nature, perfection of obedience, and bearing its penalty, death; all which were complied with by Christ, and so the whole righteousness of the law was fulfilled by him; and which is imputed by God as the justifying righteousness of all that believe in Jesus; and the proof of his having wrought out this, lies in his going to the Father; for as this was the work he came about, the will of his Father he came to do, had he not done it, it is reasonable to think he would never have met with such a welcome from him: besides, the donation of the Spirit, in consequence of its being wrought out, most clearly demonstrates it: likewise in the ordinary work of the Spirit of God upon the souls of his people, he always convinces them of the necessity of a righteousness to justify them before God, to render them acceptable in his sight, and to give them a right to the heavenly glory; for to admit them without a righteousness, or any unrighteous persons there, would be contrary to the justice of God, disagreeable to his pure and holy nature, and destructive of the comfort and happiness of the saints. He, the Spirit of God, convinces men of the insufficiency of their own righteousness for such purposes; that they have no righteousness that deserves the name of one, and that what they have will not justify them before God, and entitle them to heaven: and this he does, by showing them the corruption of their nature, their daily sins and infirmities, in thought, word, and deed; the purity of the divine perfections, and the spirituality and extensiveness of the law of God; which when a man is thoroughly apprized of, he can never hope for and expect justification before God by his own righteousness: hence the Spirit of God proceeds to convince men of the glory, excellency, fulness, and suitableness of the righteousness of Christ; which he does, by revealing it to them in the Gospel, setting it before them, and working faith in them to lay hold upon it; when they desire to be found in Christ, not having on their own, but his righteousness; which convictions appear by the mean thoughts they have of their own righteousness, by hungering after Christ's, by disclaiming all but his, by their constant mention of it, dependence on it, and satisfaction in it; and thus to convince of it, is the peculiar work of the Spirit, since naturally men are fond of their own righteousness, are ignorant of Christ's, and set against it. It is added,

and ye see me no more; not but that the disciples were to see Christ, and did see him after his resurrection, and will with the rest of the saints see him at his second coming: but the meaning is, that they should see him no more, in a mean and despicable condition on earth, in a state of humiliation, in the form of a servant, he having faithfully performed the whole work he came about, and particularly that of righteousness, he came to bring in.

Gill: Joh 16:11

Of judgment, because the prince of this world is judged. This is to be understood of the judiciary power and authority of Christ, who has "all judgment" committed to him by the Father, as Mediator; has all power in heaven and in earth; and as he is appointed, so he is a very fit person to judge the world at the last day. Now this being disputed and disbelieved by the Jews, the Holy Ghost, in the ministry of Peter, most clearly demonstrated to their full conviction, that he was raised from the dead, set upon his throne, and was made, or declared, Lord and Christ, Act 2:24; of which the pouring forth of the Holy Ghost was an evidence; and the instance in the text proving it, and which is a very considerable one, is the judgment, or condemnation and destruction of Satan, the prince of the world; for Christ, by his death, has destroyed him and his works; has spoiled his principalities and powers; and by his resurrection from the dead, and ascension to heaven, has carried him and them captive, triumphing over them; and, through the effusion of the Holy Spirit upon the apostles, and the power of it attending their ministry, Satan was judged, condemned, and cast out of the Heathen world, their temples, and the souls of men; the prey was taken from the mighty, and the lawful captive delivered: but as this may refer to the ordinary work of the Spirit in conviction and conversion, it may be differently applied; for he convinces of various things, which come under this name: he convinces of the wrong judgment which men in a state of nature form of God, whom they take to be such an one as themselves; of a crucified Christ, whom they esteem foolishness; of the doctrines of Christ, which they judge to be absurd and irrational; of the people of Christ, whom they reckon the filth of the world, and the offscouring of all things; of the ways and, ordinances of Christ, which are thought to be grievous, unpleasant, and unprofitable; and of themselves, and their own state and condition, which they fancy to be good, and they in a fair way for heaven: he also convinces them of the excellency, truth, power, and usefulness of the Gospel, which is called "judgment", Isa 42:1, so as to understand it truly, believe it cordially, receive it in the love of it, and feel the power of it: he convinces them of a future judgment; of the reality and certainty of it; that it will be universal, reach to all persons and things; that it will be carried on in the most righteous manner, and there will be no escaping it, of which the judgment and condemnation of Satan is a standing proof: and he moreover convinces of judgment or damnation; that men are under a sentence of condemnation in Adam; that they are liable to eternal damnation in themselves; that except they believe in Christ they will be damned, as sure as the prince of this world is.

Gill: Joh 16:12

I have yet many things to say unto you,.... Not with respect to the main doctrines of the Gospel, for everything of this kind he had made known unto them, Joh 15:15; but what regarded the rejection of the Jews, and the calling of the Gentiles, the abrogation of the Mosaic economy, and settling the Gospel church state, which were to come to pass after the death and resurrection of Christ, and the sending of the Spirit:

but ye cannot bear them now; because of their prejudices in favour of their own nation, the law of Moses, and the ceremonies of it, and the setting up of a temporal kingdom.

Gill: Joh 16:13

Howbeit, when the Spirit of truth is come,.... Of this character of the Spirit, see Joh 14:17. His coming, as before, intends more especially his descent on the apostles at Pentecost; though what is here said of him is true of his office, and of his operations on other persons, and at other times:

he will guide you into all truth; necessary to be known, useful to men, profitable to the churches, even the whole counsel of God; what relates to worship, the nature, form, and spirituality of it, as well as doctrine. He is as a guide, he goes before, leads the way, removes obstructions, opens the understanding, makes things plain and clear, teaches to profit, and leads in the way men should go, without turning to the right hand or left, which, without such a guide, they would be apt to do. The Jews ^y have a notion of the Holy Ghost being a guide into all wisdom and knowledge.

"R. Phinehas says, the Holy Spirit rested upon Joseph from his youth to the day of his death, and "guided him into all wisdom", as a shepherd leads his flock, according to Psa 80:1;''

For he shall not speak of himself: as Christ, the Son, spoke not of himself in opposition to the Father, so the Spirit speaks not of himself in opposition either to the Father, or the Son, but in perfect agreement with both; being, as of the same nature and essence, power and glory, so of the same mind, understanding, and will; and as they agreed and wrought jointly and harmoniously, in the works of nature and providence, so in the economy of grace and salvation.

But whatsoever he shall hear, that shall he speak; as Christ himself did, Joh 15:15; and they are such things as ear has not heard besides; what were secretly transacted in the council and covenant of peace, and agreed upon by all the three persons; things which concern the salvation of men, the Gospel church state, another world, and the glory of all the divine persons:

and he will show you things to come; which would come to pass after the death, resurrection, and ascension of Christ; things relating to the state and settlement of the Gospel church, the partition wall being broken down, the law of commandments contained in ordinances abolished, and a new face of things appearing in the kingdom and interest of Christ, in consequence of the Spirit being sent forth, and poured down: or this may respect the spirit of prophecy in the apostles, who showed to them many things to come in after ages; as the rise of the man of sin, the great departure from the faith, and decline of the power of godliness in the last days, the calling of the Jews, the destruction of antichrist, the burning of the world, and the making of new heavens and new earth; and, in short, what would be the state of the church of Christ, and religion, in all the several periods of time, quite down to the coming of Christ, when dead saints shall be raised, and living ones changed, as is declared throughout the book of Revelation.

Gill: Joh 16:14

He shall glorify me,.... In the ministration of the Gospel, which is "the ministration of the Spirit", 2Co 3:8; and asserts Christ to be God over all, to have all that the Father hath, to be possessed of all divine perfections, to have the fulness of the Godhead dwelling in him; ascribes the same works and worship to him as to, the Father; and, as in a glass, holds him forth to be beheld as the brightness of his glory, and his glory to be seen in it, as the glory of the only begotten of the Father, full of grace and truth: it declares him to be the only Saviour and Redeemer of lost sinners, that justification is solely by his righteousness, pardon by his blood, and atonement by his sacrifice; and which ministration the Spirit makes effectual to the bringing of many souls to Christ to believe in him, profess his name, and expect life and salvation from him, by all which he is glorified. Moreover, the Spirit of God glorifies Christ in the experience of the saints, by leading them to him for righteousness, peace, and pardon, for grace, and fresh supplies of it, for wisdom and strength, for food and rest, for life and happiness; and by enabling them to live by faith on him, on whom he has encouraged them to venture, and to whom they have committed their all; and by instructing them to glory in him, as their wisdom, righteousness, sanctification, and redemption; and by ascribing the glory of their salvation to him, and by making continual application to him, under his direction and influence; by leaning on him, and expecting every good thing from him both for time and eternity. The particular instance in which he glorifies Christ, follows,

for he shall receive of mine, and shall show it unto you; which is to be understood not of gifts Christ received from his Father, and which he gives to men by his Spirit; nor of internal grace, as faith, love, &c. which the Spirit from Christ works in the hearts of men; but either of the doctrines of the Gospel, the deep things of God and Christ, which the Spirit searches, and reveals in the ministration of the word. The Gospel is a sort of a "Kabala", though of a different kind from the oral law of the Jews. Christ received it from the Father, the Spirit received it from Christ, the apostles received it from the Spirit, and the churches of Christ from them in succeeding generations: or this may be understood of the blessings of grace held forth in the Gospel, such as justification, pardon, adoption, &c. which are in Christ; and which the Spirit from Christ takes and shows to the saints, and witnesses their special and particular interest in, and so comforts them, and glorifies Christ.

Gill: Joh 16:15

All things that the Father hath are mine,.... Though it is true that the same divine nature the Father is possessed of, the Son is; and the same divine perfections belong to the one, as to the other; and the Son shares in the same glory and felicity the Father does; so that in the utmost extent of the phrase, all that the Father hath are his; yet since Christ is speaking of things received of him by the Spirit, and shown unto his people, it rather seems that the blessings of grace, which the Father has in store for his chosen ones, and the doctrines of grace, those deep things of his, are here more especially meant; which to reveal and apply, is the peculiar work of the Spirit; and in these Christ is equally concerned with the Father:

therefore, said I, he shall take of mine, and shall show it unto you; he does not mention the things of the Father, only his own; nor was there any necessity for it, because whatever is his, is the Father's, and whatever the Father has is his: they are jointly concerned in every thing relating to the salvation, benefit, comfort, and happiness of the saints; so that when the Spirit of God takes of the things of the one, he takes of the things of the other, and discovers, and applies them.

Gill: Joh 16:16

A little while and ye shall not see me,.... Meaning, that he should be quickly taken from them by death. And in a very little time after this, having put up a prayer for them, recorded in the next chapter, he went into the garden, where he was met by Judas with his band of men, who laid hold on him, bound him, and led him first to Annas, then to Caiaphas, and from him to Pilate, when all the disciples forsook him and fled, and saw him no more in this mortal state, except Peter and John. He took his trial, was soon condemned, and crucified, and laid in the dark tomb, and silent grave, where, for a while, he was out of sight.

And again, a little while and ye shall see me; referring either to his rising again the third day from his death, as was prophesied of, Hos 6:2; and was typified by Jonah's lying three days and three nights in the whale's belly, when he appeared to, and was seen by his disciples, to their great joy; or else to the short time in which he was to be, and was seen by them; namely, forty days between his resurrection and ascension; a longer stay it was not necessary he should make, for he had other work to do, for himself and them:

because I go to the Father; to give an account of the work he had finished on earth; to carry in his blood, righteousness, and sacrifice; to present himself to his Father on behalf of his people; to appear in the presence of God for them; to be their advocate, plead their cause, and make intercession for them, and take possession of heaven in their name; to take his place at the right hand of God in their nature; to receive a kingdom for himself, and then return.

Gill: Joh 16:17

Then said some of his disciples among themselves,.... It may be, some of them might better understand the meaning of Christ than others, or they might all be ignorant of it; for before the effusion of the Spirit on them, they were attended with a great deal of ignorance; and what through their being overwhelmed at this time with sorrow, and what with their national sentiments they retained about a temporal kingdom, they understood very little of what Christ said to them concerning his death, the nature, use, and end of it. Wherefore some might make the motion first, and inquire,

what is this that he saith unto us, a little while and ye shall not see me? they knew not what he meant by it, though he had so often and so clearly spoken of his death unto them: and as ignorant were they what he should design by saying,

and again a little while and ye shall see me; though he had expressly told them, in so many words, some time ago, that whereas he should die, he should rise again the third day: and as much at a loss were they to guess what he should intend by the reason he gives,

and because I go to the Father; though he had often mentioned it already, and as what might be matter of joy unto them.

Gill: Joh 16:18

They said therefore,.... One, and all of them; the inquiry became universal;

what is this that he saith, a little while? it seems as if this phrase was the most intricate and perplexing to them; for whatever conceptions they might have of not seeing, and seeing him again, as expressive of his going from them, and returning to them, yet had no notion at all what he should mean by "a little while": and therefore add,

we cannot tell what he saith: they knew his words, but not his meaning.

Gill: Joh 16:19

Now Jesus knew that they were desirous to ask him,.... This is a proof of Christ's deity, that he is the omniscient God who knows all things, what is in man, even the secrets of the heart; for he not only knew the whisperings of the disciples, and their inquiries among themselves about the sense of his words, but also their secret desires to ask him concerning it:

and said unto them, do ye inquire among yourselves of that I said, a little while and ye shall not see me, and again a little while and ye shall see me? which he said before they could put the question to him, they being bashful, and backward, through fear or shame; and which not only confirms what is before observed of his omniscience, but also shows his readiness to open his mind and meaning, and explain himself to his disciples, as he does in the following words.

Gill: Joh 16:20

Verily, verily, I say unto you,.... A strong asseveration, a way of speaking often used by him, when he solemnly affirms any thing, and would assure of the truth of it, as here:

that ye shall weep and lament; meaning at his death, when he should be removed from them, so that they should not see him; when they should be filled with inward grief on account thereof, and express it by mournful gestures, and a doleful voice; and which was fulfilled in them, Mar 16:10; and how pensive the two disciples were that were going to Emmaus, it is easy to observe from the account given of them;

but the world shall rejoice; the unbelieving Jews; and not only the common people, but the chief priests, with the Scribes and elders, mocked at him, insulted him, and triumphed over him when on the cross, being glad at heart they had got him there; imagining now, that it was all over, the day was their own, and they should be no more disturbed by Christ and his followers:

and ye shall be sorrowful; Christ repeats it again, and uses a variety of words to express the greatness of their sorrow, and the many ways in which they would signify it:

but your sorrow shall be turned into joy; as it was, when he was raised from the dead, which was so wonderful and surprising to them, that for joy they could scarce believe their own eyes; it being a mercy unexpected, though they had been told of it, and too great for them to enjoy; yea, that very thing which was the occasion of their sorrow, became the foundation of their joy; namely, the death of Christ, salvation, and all the benefits and blessings of grace coming to them in this way.

Gill: Joh 16:21

A woman when she is in travail hath sorrow,.... As was said she should have, Gen 3:16; This is God's ordination and appointment for sin:

because her hour is come; is at hand; the fixed time in nature is up, and there is no avoiding it:

but as soon as she is delivered of the child; for though the sorrow is great, yet there is a deliverance, and she is saved in child bearing: when

she remembereth no more the anguish; the sharp pains she has endured in her travail;

for joy that a man is born into the world. Much such a way of speaking is used by the Jews ^z, who observe,

"if a woman brings forth a male child, all is forgot, and she repents (i.e. of her impatience, or any unbecoming expression in the time of labour), בשמחת הזכר, "for the joy of a man child".''

And our Lord seems to have respect to a prevailing notion among them, as well as many others, of the felicity of male children: it is a common saying with them ^a,

"blessed is he whose children are males, and woe to him whose children are females:''

for they say ^b,

"when שבא זכר בעולם, "that a man child comes into the world", peace comes into the world.''

Now our Lord, by this instance, illustrates the sorrow his disciples should have by his departure, and the joy that they should be possessed of upon his return to them; that as the pains of a woman in travail are very sharp and severe, and the distress of her mind, about the issue of things respecting herself and offspring, is very great, so would be the grief and trouble of the disciples on account of the death of their Lord and master: but as when a woman is safely delivered of a man child, she is so filled with joy, that her sorrow is remembered no more so should it be with them, when Christ should appear to them; all their trouble, concern, anxiety of mind, and fears, that attended them, would all vanish away, and they be distressed with them no more.

Gill: Joh 16:22

And ye now therefore have sorrow,.... This is the application of the preceding case. As it is with a woman in travail, when her hour is come, so it was now with them, and would be when Christ was removed from them; and as it is with every believer, when Christ is absent: for though there are many things that cause sorrow now, as sin, Satan, and afflictive dispensations of providence, yet nothing more sensibly touches believers to the quick, and gives them more uneasiness, than when Christ is out of sight: the reasons are, because he is so nearly related to them, being their everlasting Father, kind husband, loving brother, and faithful friend; and because they are so strongly affected to him, there is none like him in their esteem in heaven and in earth: he is the person whom their souls love; he is the very life of their souls; his favour, his gracious presence is life to them, and his absence is as death; nor can they be easy, but are restless, and upon the inquiry after him, until he returns to them, which he does in his own time; and therefore this sorrow is but now, for the present, it is not perpetual.

But I will see you again; as he did see his disciples upon his resurrection once and again, for the space of forty days, at certain times, by intervals: and so, in a spiritual sense, he comes and sees his people, makes them a visit, manifests himself unto them, and abides with them: they are always under his omniscient eye; he always sees them as God; and they are always under his eye of love, grace, and mercy, as Mediator: but this means such a seeing of them, as that they see him as well as he sees them; and is expressive of a delightful intercourse between Christ and them, than which nothing is more desirable:

and your heart shall rejoice: as did the hearts of the disciples, when they saw Christ risen from the dead; and as the hearts of believers do, when Christ so looks upon them that they can view him with an eye of faith; such a sight is a heart rejoicing one. To see the glory and beauty of Christ's person, the fulness and suitableness of him as a Saviour; to have an appropriating view of him as such; or to see him so as to have sensible communion with him, must needs fill the heart of a believer with joy unspeakable, and full of glory: such a sight of Christ will rejoice the heart under a sense of sin, the pollution and guilt of it, when tempted by Satan, or under God's afflicting hand, and even in the view of death and eternity.

And your joy no man taketh from you. The joy of the hypocrite is but for a moment, and the joy of the chief priests, Scribes, and Pharisees, was a short lived one, on account of Christ's death; for Jesus was soon raised from the dead, and the apostles were filled with the Spirit, and went forth boldly preaching in the name of Christ, to the great grief of these men. But the joy of the disciples was durable; their risen Lord would never die more; the blessings of grace, such as redemption, pardon, righteousness, and atonement, would, and do ever remain as the foundation of solid joy: nor could a stranger intermeddle with it; ουδεις, "not one", either man or devil could take it away, not by all the reproaches they could cast upon them, or persecutions they could follow them with: and so, though a believer's joy may be damped by sin, and Satan, and the world, it may not be always in lively exercise; yet the matter of it always remains in Christ, and the principle of it in themselves can never be destroyed, but will issue in everlasting joy in another world.

Gill: Joh 16:23

In that day ye shall ask me nothing,.... Meaning, not the whole Gospel dispensation, so often called, in prophetic language, "that day"; and is, in the New Testament, opposed to the night of Jewish and Gentile darkness; and, in comparison of the former dispensation, is a time of great spiritual light and knowledge: nor the latter part of that day, when there will be no night of darkness and desertion, of error and security, of affliction and persecution, with the church; when the earth shall be filled with the knowledge of the Lord; when all the children of God shall be taught of him, and there will be no need to say, know the Lord, for all shall know him, from the least to the greatest: nor the day of judgment, which, by way of emphasis, is so frequently called "that day": nor the state of ultimate happiness, the everlasting day of glory; when all imperfections shall be done away, when saints will know, as they are known, and see Jesus as he is, and need not ask any questions about him: but the time when Christ, and his apostles, should meet again, and see each other's faces with joy and pleasure, is meant; and the time following thereon, especially the day of Pentecost, when the Spirit was poured down upon them, and, according to his promise, came to them, taught them all things, and led them into all truth. This asking is not to be understood of asking in prayer; for it appears, by what follows, that they should ask in his name then, and he encourages to it; but of asking him questions, and that not of any sort; for it is certain, that, within this time, they did ask many things. Peter asked what John, the beloved disciple, should do; and they all asked him, a little before his ascension, whether he would, at that time, restore again the kingdom to Israel; but it is to be restrained to such things they had been, or were, desirous of asking him; such as, whither goest thou? show us the Father? how is it that thou wilt manifest thyself unto us, and not unto the world? and more especially these last questions, they greatly desired to put to him, what is this, "a little while and ye shall not see me?" and what is this, "a little while and ye shall see me?" and what is the meaning of these words, "because I go to the Father?" Joh 16:17. Now our Lord intimates, that at this time all these things would be so clear and evident to them, that they should ask him no questions about them. But he adds,

verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, he will give it you. Asking here signifies prayer, and a different word is here used than before. The object of prayer is the Father, though not to the exclusion of the Son and Spirit, who were both separately, or in conjunction with the Father, prayed unto after this; see Act 7:59. The medium of access to the Father is the name of Christ; he is the Mediator between God and man, the way of access unto him; whatever is asked, is to be asked on account of his blood, righteousness, and sacrifice, and then there is no doubt of success; whatever is asked will be given; his blood within the vail speaks loud for every blessing; his righteousness, God is always pleased with; his sacrifice is a sweet smelling savour: his mediation is powerful; and his name is always prevalent.

Gill: Joh 16:24

Hitherto have ye asked nothing in my name,.... Not that they had never prayed as yet; for they had desired him to teach them to pray, which he did: they had prayed to him particularly for an increase of faith, and for many other things; but either they had only asked him, he being present with them, and not the Father; or if they had asked the Father anything, yet not in the name of Christ: they had made no mention of his blood, righteousness, and sacrifice, nor any use of his mediation; things they had not as yet such clear knowledge of; or they had not asked as yet any extraordinary thing, as they afterwards did; see Act 4:29;

ask, and ye shall receive; that is, in my name, and whatever ye ask for, ye shall have it, to fit you for your work, to carry you through it, and to give you success in it: see Mat 7:7;

that your joy may be full; go cheerfully through your work, find much pleasure in it, and with great satisfaction see the Gospel spread, souls converted, Satan's kingdom weakened, and the interest of your Redeemer thrive and flourish; than which nothing can more contribute to complete the joy of the ministers of Christ.

Gill: Joh 16:25

These things have I spoken unto you in proverbs,.... Concerning his Father, and his Father's house, and the many mansions in it, of his going to prepare a place for them there, and of the way unto it, all which they seemed not to understand; of the nature of communion with him and his Father, and of the manifestation of them to them, so as not unto the world, which they could not account for; of their union to him under the simile of the vine and its branches; and of his departure from them, and return unto them; and of the sorrow that should follow upon the one, and the joy that should attend the other, set forth in the case of a woman in travail, having sorrow, and being joyful when delivered. All which, one would think, were plain and easy to be understood; but such was the then present state and case of the disciples, that these all seemed as proverbs, parables, and dark sayings, which they did not clearly understand: wherefore our Lord says,

but the time cometh; meaning either the time of his appearing unto them, after his resurrection, or the day of Pentecost:

when I shall no more speak unto you in proverbs, but I shall show plainly of the Father; by pouring forth his Spirit upon them, who should not only take of his things, but of his Father's also, and show them unto them clearly and plainly; so as that they should have a clear understanding of them, as they were capable of; of the perfections of his nature, his distinct personality, his being the Father of Christ, and of all the elect in him; of his everlasting love to their persons; of his choice of them in Christ; of his covenant with them in him; of his mind and will concerning them, and his gracious designs towards them; of his Father's house, and the way to it; and of the nature, design, and usefulness of his going to him; of the distinction between speaking in parables and dark sayings, and speaking plainly, openly, and apparently; see Num 12:8.

Gill: Joh 16:26

At that day ye shall ask in my name,.... For when the Spirit was poured upon them, they not only received his extraordinary gifts, and had a larger measure of his grace bestowed upon them; but were also blessed with him, as a spirit of grace and supplication, in a more remarkable manner than ever they had been before: they then better understood the throne of grace, and the advantages of it; had greater enlargements and assistances at it; and were better acquainted with the mediation of Christ, and the necessity of making use of his name, blood, and righteousness, in all their petitions and requests.

And I say not unto you, that I will pray the Father for you. This Christ had promised before, Joh 14:16; nor was there any occasion to repeat it now, of which they might be strongly assured: besides, at that day the Spirit would be given to them by virtue of his intercession; so that there would be no need of praying to the Father for them on that account. This is said, not as if the intercession of Christ for his people would then cease; for he is always their advocate with the Father, and ever lives to make intercession for them; though it may not be carried on in the same manner, by prayer, as when he was here on earth, his personal appearance, and the presentation of his blood, sacrifice, and righteousness, being sufficient; but to declare the disposition and readiness of his Father to hear them, and grant unto them whatsoever they should ask of him in his name.

Gill: Joh 16:27

For the Father himself loveth you,.... The Father loved them as well, and as much as the Son did, and of himself too, without any merit or motive in them: he loved them from everlasting, and had given proofs of it in time, in the gift of his Son to them, and for them; and in calling them by his grace; and therefore being thus strongly affected to them, they might depend upon a ready and speedy answer from him, as might be best for his glory, and their good.

Because ye have loved me; not that their love to Christ was the cause of the Father's love to them; but, on the contrary, the Father's love to them was the cause of their love to Christ; and therefore as the cause is known by its effect, they might be assured of the Father's love to them by their love to Christ; for if the Father had not loved them, they had never loved God, nor Christ; but since they did love Christ, it was a clear case the Father loved them: and this their love is joined with faith;

and have believed that I came out from God; being sent by him, and am no impostor, but the true Messiah that was to come: faith in Christ, and love to him, go together; where the one is, there is the other; faith works by love; they are both the gifts of God's grace, and the fruits and effects of his everlasting love; and those who are possessed of them may be firmly persuaded of their interest therein.

Gill: Joh 16:28

I came forth from the Father,.... This is the sum of what the apostle believed, and Christ, in these discourses of his, had been speaking of. This his coming forth from the Father is to be understood, not of his eternal filiation; nor of his coming forth in a way of grace towards his own people in the council and covenant of grace and peace; nor of his constitution, as Mediator, from everlasting; but of his coming in the flesh in the fulness of time: which supposes that he was, that he existed as a divine person before; that he was with the Father before; that he came forth from him with his knowledge, mind, and will; he came not of himself, but he sent him; and yet he came willingly, was not forced, or did not come against his will: and this does not suppose any local motion, or change of place, but only intends an assumption of the human nature into unity with his divine person, who fills heaven and earth with his presence; nor any separation from his Father, with whom he was, and in whose bosom he lay when he was made flesh, and dwelt among men; nor any absence from heaven, for he was there when on earth.

And am come into the world; where he was before, as the Creator and upholder of it, by his immensity and powerful presence; this designs his coming and manifestation in the flesh, which in general was to do the whole will of God, which he in council and covenant agreed to do, and for which he came down from heaven; and in particular to preach the Gospel, call sinners to repentance, give life and light to many, and to fulfil the law, by obeying its precepts, and bearing its penalty, and both to do and suffer in the room and stead of his people, and to save lost sinners, even the chief of them.

Again, I leave the world; not that he relinquished the sustaining and government of it, as God, nor the care of his people in it, as Mediator, for whom he retains the same love as ever, and will not leave them fatherless and comfortless; nor was he leaving it as never to return more; for he will descend, in like manner he ascended, and will come a second time and judge the world in righteousness: but he was about to depart from it by death, having done the work and business for which he came about.

And go to the Father; to give an account of his work unto him, as his righteous servant, being faithful to him that had appointed him; and to transact the affairs of his people; to appear in the presence of God for them; to present their petitions, be their advocate, make intercession for them, take possession of heaven in their name, and prepare it for them; to take his place at the right hand of God in human nature, and to be glorified with the glory promised him before the world was.

Gill: Joh 16:29

His disciples said unto him,.... Upon the above discourse of Christ, such rays and beams of light darted into the minds of the apostles, and things stood so clear in their view, and they so well understood what Christ had said, that they declare,

lo, now speakest thou plainly, and speakest no proverb: what he had said before, were to them like proverbial, or parabolical expressions, not easy to be understood; they were like enigmas, riddles, and dark sayings, the meaning of which they could not apprehend; but now they observe, with admiration, that what he delivered was plain, and intelligible; which was not so much owing to Christ's different way of speaking now, from what it was before, as to their former dulness of hearing, and now having some further degree of light given unto them.

Gill: Joh 16:30

Now are we sure that thou knowest all things,.... Not only all men, but all things, even the secrets of men's hearts, of which the apostles had now a convincing proof; for whereas Christ had delivered some expressions, Joh 16:16; which they did not understand, and were desirous to ask him the meaning of, Joh 16:19; which he knowing, being God omniscient, prevents their putting the question to him, and enters upon a discourse, in which he so clearly explained what they wanted to be informed of, without their asking him, that they were fully assured that he must know all things;

and, as they add,

needest not that any man should ask thee: the meaning is, that should Christ deliver anything not so intelligible to any of his audience, and they were desirous of knowing the sense of it, there would be no need of putting the question in form to him, since he is privy to the first motion of desire rising up in the mind; and can, and will, if he thinks fit, explain himself on such an head, to the satisfaction of the person, without ever asking him; at least there is no need of putting the question to make him acquainted with his desire, this being before known unto him. By this we believe that thou camest forth from God; was the true Messiah, and had his mission and commission from God, as such; doubtless they believed this before, but this instance of Christ's omniscience was a strengthening proof of it. So Nathanael, by Christ's saying to him, that before Philip called him, and when he was under the fig tree, he saw him when he thought no eye did but an omniscient one; it laid him under such full convictions of him, as at once to acknowledge him the Son of God, the King of Israel. This is one of the signs and characters of the Messiah with the Jews, that he should have a discerning spirit of men and things, according to Isa 11:3 ^c.

Gill: Joh 16:31

Jesus answered them, do ye now believe? Not as calling their faith in question; or as denying they had any; or as despising it for the smallness of it; but as reproving them for their security, vain confidence and boasting, as if their faith was so very strong that it would never be moved; and perhaps for the lateness of it too: the words may be read affirmatively, without an interrogation, "ye do believe now"; they are in the Syriac and Arabic versions read imperatively, "believe ye now". Though the "now" is left out by the former, which is not to be spared, for the emphasis lies on it; and a regard seems to be had both to time past and to come. The words carry in them a tacit reproof, that they believed no sooner, or were not before this time more established in their faith, when he had been so long with them, and they had heard so many discourses from him, and had seen so many miracles wrought by him: however, it was not too late, and they would do well to go on believing; but it is suggested to them they would meet with something that would try their faith: and it is as if Christ had said, ye believe in me now, while I am with you, and all things go according to your mind; but what will you do anon, when I shall be taken from you, be apprehended by mine enemies, be delivered into the hands of the Gentiles, be crucified, die, and be laid in the grave? will ye believe then? one of you will betray me, another deny me, and all will forsake me, and some express their doubts about me.

Commentary -- Verse Notes / Footnotes

NET Notes: Joh 16:1

¹ tn Grk “so that you will not be caused to stumble.”

sn In Johannine thought the verb σκανδαλίζω (skandalizw) means to trip up disciples and cause them to fall away from Jesus’ company (John 6:61, 1 John 2:10). Similar usage is found in Didache 16:5, an early Christian writing from around the beginning of the 2nd century a.d. An example of a disciple who falls away is Judas Iscariot. Here and again in 16:4 Jesus gives the purpose for his telling the disciples about coming persecution: He informs them so that when it happens, the disciples will not fall away, which in this context would refer to the confusion and doubt which they would certainly experience when such persecution began. There may have been a tendency for the disciples to expect immediately after Jesus’ victory over death the institution of the messianic kingdom, particularly in light of the turn of events recorded in the early chapters of Acts. Jesus here forestalls such disillusionment for the disciples by letting them know in advance that they will face persecution and even martyrdom as they seek to carry on his mission in the world after his departure. This material has parallels in the Olivet Discourse (Matt 24-25) and the synoptic parallels.

NET Notes: Joh 16:2

¹ tn Or “expel you from.”

² sn See the note on synagogue in 6:59.

³ tn Grk “an hour.”

⁴ sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.

NET Notes: Joh 16:3

¹ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

² sn Ignorance of Jesus and ignorance of the Father are also linked in 8:19; to know Jesus would be to know the Father also, but since the world does not know Jesus, neither does it know his Father. The world’s ignorance of the Father is also mentioned in 8:55, 15:21, and 17:25.

NET Notes: Joh 16:4

¹ tn The first half of v. 4 resumes the statement of 16:1, ταῦτα λελάληκα ὑμῖν (tauta lelalhka Jumin), in a somewhat more positive fashion, omitting the reference to the disciples being caused to stumble.

² tn Grk “their hour.”

³ tn The words “about them” are not in the Greek text, but are implied.

⁴ sn This verse serves as a transition between the preceding discussion of the persecutions the disciples will face in the world after the departure of Jesus, and the following discussion concerning the departure of Jesus and the coming of the Spirit-Paraclete. Jesus had not told the disciples these things from the beginning because he was with them.

NET Notes: Joh 16:5

¹ sn Now the theme of Jesus’ impending departure is resumed (I am going to the one who sent me). It will also be mentioned in 16:10, 17, and 28. Jesus had said to his opponents in 7:33 that he was going to the one who sent him; in 13:33 he had spoken of going where the disciples could not come. At that point Peter had inquired where he was going, but it appears that Peter did not understand Jesus’ reply at that time and did not persist in further questioning. In 14:5 Thomas had asked Jesus where he was going.

² sn Now none of the disciples asks Jesus where he is going, and the reason is given in the following verse: They have been overcome with sadness as a result of the predictions of coming persecution that Jesus has just spoken to them in 15:18-25 and 16:1-4a. Their shock at Jesus’ revelation of coming persecution is so great that none of them thinks to ask him where it is that he is going.

NET Notes: Joh 16:6

¹ tn Or “distress” or “grief.”

NET Notes: Joh 16:7

¹ tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in John 14:16 for a discussion of how this word is translated.

NET Notes: Joh 16:8

¹ tn Grk “when that one.”

² tn Or “will convict the world,” or “will expose the world.” The conjunction περί (peri) is used in 16:8-11 in the sense of “concerning” or “with respect to.” But what about the verb ἐλέγχω (elencw)? The basic meanings possible for this word are (1) “to convict or convince someone of something”; (2) “to bring to light or expose something; and (3) “to correct or punish someone.” The third possibility may be ruled out in these verses on contextual grounds since punishment is not implied. The meaning is often understood to be that the Paraclete will “convince” the world of its error, so that some at least will repent. But S. Mowinckel (“Die Vorstellungen des Spätjudentums vom heiligen Geist als Fürsprecher und der johanneische Paraklet,” ZNW 32 [1933]: 97-130) demonstrated that the verb ἐλέγχω did not necessarily imply the conversion or reform of the guilty party. This means it is far more likely that conviction in something of a legal sense is intended here (as in a trial). The only certainty is that the accused party is indeed proven guilty (not that they will acknowledge their guilt). Further confirmation of this interpretation is seen in John 14:17 where the world cannot receive the Paraclete and in John 3:20, where the evildoer deliberately refuses to come to the light, lest his deeds be exposed for what they really are (significantly, the verb in John 3:20 is also ἐλέγχω). However, if one wishes to adopt the meaning “prove guilty” for the use of ἐλέγχω in John 16:8 a difficulty still remains: While this meaning fits the first statement in 16:9 – the world is ‘proven guilty’ concerning its sin of refusing to believe in Jesus – it does not fit so well the second and third assertions in vv. 10-11. Thus R. E. Brown (John [AB], 2:705) suggests the more general meaning “prove wrong” which would fit in all three cases. This may be so, but there may also be a developmental aspect to the meaning, which would then shift from v. 9 to v. 10 to v. 11.

³ tn Grk “and concerning.”

⁴ tn Grk “and concerning.”

NET Notes: Joh 16:9

¹ tn Or “that.” It is very difficult to determine whether ὅτι (Joti; 3 times in 16:9, 10, 11) should be understood as causal or appositional/explanatory: Brown and Bultmann favor appositional or explanatory, while Barrett and Morris prefer a causal sense. A causal idea is preferable here, since it also fits the parallel statements in vv. 10-11 better than an appositional or explanatory use would. In this case Jesus is stating in each instance the reason why the world is proven guilty or wrong by the Spirit-Paraclete.

² sn Here (v. 9) the world is proven guilty concerning sin, and the reason given is their refusal to believe in Jesus. In 3:19 the effect of Jesus coming into the world as the Light of the world was to provoke judgment, by forcing people to choose up sides for or against him, and they chose darkness rather than light. In 12:37, at the very end of Jesus’ public ministry in John’s Gospel, people were still refusing to believe in him.

NET Notes: Joh 16:10

¹ tn There are two questions that need to be answered: (1) what is the meaning of δικαιοσύνη (dikaiosunh) in this context, and (2) to whom does it pertain – to the world, or to someone else? (1) The word δικαιοσύνη occurs in the Gospel of John only here and in v. 8. It is often assumed that it refers to forensic justification, as it does so often in Paul’s writings. Thus the answer to question (2) would be that it refers to the world. L. Morris states, “The Spirit shows men (and no-one else can do this) that their righteousness before God depends not on their own efforts but on Christ’s atoning work for them” (John [NICNT], 699). Since the word occurs so infrequently in the Fourth Gospel, however, the context must be examined very carefully. The ὅτι (Joti) clause which follows provides an important clue: The righteousness in view here has to do with Jesus’ return to the Father and his absence from the disciples. It is true that in the Fourth Gospel part of what is involved in Jesus’ return to the Father is the cross, and it is through his substitutionary death that people are justified, so that Morris’ understanding of righteousness here is possible. But more basic than this is the idea that Jesus’ return to the Father constitutes his own δικαιοσύνη in the sense of vindication rather than forensic justification. Jesus had repeatedly claimed oneness with the Father, and his opponents had repeatedly rejected this and labeled him a deceiver, a sinner, and a blasphemer (John 5:18, 7:12, 9:24, 10:33, etc.). But Jesus, by his glorification through his return to the Father, is vindicated in his claims in spite of his opponents. In his vindication his followers are also vindicated as well, but their vindication derives from his. Thus one would answer question (1) by saying that in context δικαιοσύνης (dikaiosunh") refers not to forensic justification but vindication, and question (2) by referring this justification/vindication not to the world or even to Christians directly, but to Jesus himself. Finally, how does Jesus’ last statement in v. 10, that the disciples will see him no more, contribute to this? It is probably best taken as a reference to the presence of the Spirit-Paraclete, who cannot come until Jesus has departed (16:7). The meaning of v. 10 is thus: When the Spirit-Paraclete comes he will prove the world wrong concerning the subject of righteousness, namely, Jesus’ righteousness which is demonstrated when he is glorified in his return to the Father and the disciples see him no more (but they will have instead the presence of the Spirit-Paraclete, whom the world is not able to receive).

² tn Or “that.”

NET Notes: Joh 16:11

¹ sn The world is proven wrong concerning judgment, because the ruler of this world has been judged. Jesus’ righteousness before the Father, as proven by his return to the Father, his glorification, constitutes a judgment against Satan. This is parallel to the judgment of the world which Jesus provokes in 3:19-21: Jesus’ presence in the world as the Light of the world provokes the judgment of those in the world, because as they respond to the light (either coming to Jesus or rejecting him) so are they judged. That judgment is in a sense already realized. So it is here, where the judgment of Satan is already realized in Jesus’ glorification. This does not mean that Satan does not continue to be active in the world, and to exercise some power over it, just as in 3:19-21 the people in the world who have rejected Jesus and thus incurred judgment continue on in their opposition to Jesus for a time. In both cases the judgment is not immediately executed. But it is certain.

² tn Or “that.”

³ sn The ruler of this world is a reference to Satan.

⁴ tn Or “judged.”

NET Notes: Joh 16:12

¹ sn In what sense does Jesus have many more things to say to the disciples? Does this imply the continuation of revelation after his departure? This is probably the case, especially in light of v. 13 and following, which describe the work of the Holy Spirit in guiding the disciples into all truth. Thus Jesus was saying that he would continue to speak (to the twelve, at least) after his return to the Father. He would do this through the Holy Spirit whom he was going to send. It is possible that an audience broader than the twelve is addressed, and in the Johannine tradition there is evidence that later other Christians (or perhaps, professed Christians) claimed to be recipients of revelation through the Spirit-Paraclete (1 John 4:1-6).

² tn Or (perhaps) “you cannot accept.”

NET Notes: Joh 16:13

¹ tn Grk “that one.”

² tn Or “will lead.”

³ sn Three important points must be noted here. (1) When the Holy Spirit comes, he will guide the disciples into all truth. What Jesus had said in 8:31-32, “If you continue to follow my teaching you are really my disciples, and you will know the truth, and the truth will set you free,” will ultimately be realized in the ongoing ministry of the Holy Spirit to the disciples after Jesus’ departure. (2) The things the Holy Spirit speaks to them will not be things which originate from himself (he will not speak on his own authority), but things he has heard. This could be taken to mean that no new revelation is involved, as R. E. Brown does (John [AB], 2:714-15). This is a possible but not a necessary inference. The point here concerns the source of the things the Spirit will say to the disciples and does not specifically exclude originality of content. (3) Part at least of what the Holy Spirit will reveal to the disciples will concern what is to come, not just fuller implications of previous sayings of Jesus and the like. This does seem to indicate that at least some new revelation is involved. But the Spirit is not the source or originator of these things – Jesus is the source, and he will continue to speak to his disciples through the Spirit who has come to indwell them. This does not answer the question, however, whether these words are addressed to all followers of Jesus, or only to his apostles. Different modern commentators will answer this question differently. Since in the context of the Farewell Discourse Jesus is preparing the twelve to carry on his ministry after his departure, it is probably best to take these statements as specifically related only to the twelve. Some of this the Holy Spirit does directly for all believers today; other parts of this statement are fulfilled through the apostles (e.g., in giving the Book of Revelation the Spirit speaks through the apostles to the church today of things to come). One of the implications of this is that a doctrine does not have to be traced back to an explicit teaching of Jesus to be authentic; all that is required is apostolic authority.

⁴ tn Grk “speak from himself.”

⁵ tn Or will announce to you.”

⁶ tn Grk “will tell you the things to come.”

NET Notes: Joh 16:14

¹ tn Grk “That one.”

² tn Or “will honor me.”

³ tn Or “he will take.”

⁴ tn The words “what is mine” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

⁵ tn Or “will announce it to you.”

NET Notes: Joh 16:15

¹ tn Grk “I said he”; the referent (the Spirit) has been specified in the translation for clarity.

² tn The words “what is mine” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

³ tn Or “will announce it to you.”

NET Notes: Joh 16:16

¹ tn Grk “A little while, and you.”

² tn Grk “and again a little while, and you.”

³ sn The phrase after a little while, you will see me is sometimes taken to refer to the coming of the Holy Spirit after Jesus departs, but (as at 14:19) it is much more probable that it refers to the postresurrection appearances of Jesus to the disciples. There is no indication in the context that the disciples will see Jesus only with “spiritual” sight, as would be the case if the coming of the Spirit is in view.

NET Notes: Joh 16:17

¹ tn Grk “What is this that he is saying to us.”

² tn Grk “A little while, and you.”

³ tn Grk “and again a little while, and you.”

⁴ sn These fragmentary quotations of Jesus’ statements are from 16:16 and 16:10, and indicate that the disciples heard only part of what Jesus had to say to them on this occasion.

NET Notes: Joh 16:18

¹ tn Grk “they kept on saying.”

² tn Grk “What is this that he says.”

³ tn Grk “A little while.” Although the phrase τὸ μικρόν (to mikron) in John 16:18 could be translated simply “a little while,” it was translated “in a little while” to maintain the connection to John 16:16, where it has the latter meaning in context.

⁴ tn Or “we do not know.”

⁵ tn Grk “what he is speaking.”

NET Notes: Joh 16:19

¹ tn Grk “knew.”

sn Jesus could see. Supernatural knowledge of what the disciples were thinking is not necessarily in view here. Given the disciples’ confused statements in the preceding verses, it was probably obvious to Jesus that they wanted to ask what he meant.

² tn The words “about these things” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

³ tn Καί (kai) has been translated as “so” here to indicate the following statement is a result of Jesus’ observation in v. 19a.

⁴ tn Grk “inquiring” or “seeking.”

⁵ tn Grk “A little while, and you.”

⁶ tn Grk “and again a little while, and you.”

NET Notes: Joh 16:20

¹ tn Grk “Truly, truly, I say to you.”

² tn Or “wail,” “cry.”

³ tn Or “lament.”

⁴ tn Or “sorrowful.”

⁵ tn Grk “will become.”

NET Notes: Joh 16:21

¹ sn The same word translated distress here has been translated sadness in the previous verse (a wordplay that is not exactly reproducible in English).

² tn Grk “her hour.”

³ tn Grk “that a man” (but in a generic sense, referring to a human being).

⁴ sn Jesus now compares the situation of the disciples to a woman in childbirth. Just as the woman in the delivery of her child experiences real pain and anguish (has distress), so the disciples will also undergo real anguish at the crucifixion of Jesus. But once the child has been born, the mother’s anguish is turned into joy, and she forgets the past suffering. The same will be true of the disciples, who after Jesus’ resurrection and reappearance to them will forget the anguish they suffered at his death on account of their joy.

NET Notes: Joh 16:22

¹ tn Or “distress.”

² sn An allusion to Isa 66:14 LXX, which reads: “Then you will see, and your heart will be glad, and your bones will flourish like the new grass; and the hand of the Lord will be made known to his servants, but he will be indignant toward his enemies.” The change from “you will see [me]” to I will see you places more emphasis on Jesus as the one who reinitiates the relationship with the disciples after his resurrection, but v. 16 (you will see me) is more like Isa 66:14. Further support for seeing this allusion as intentional is found in Isa 66:7, which uses the same imagery of the woman giving birth found in John 16:21. In the context of Isa 66 the passages refer to the institution of the messianic kingdom, and in fact the last clause of 66:14 along with the following verses (15-17) have yet to be fulfilled. This is part of the tension of present and future eschatological fulfillment that runs throughout the NT, by virtue of the fact that there are two advents. Some prophecies are fulfilled or partially fulfilled at the first advent, while other prophecies or parts of prophecies await fulfillment at the second.

NET Notes: Joh 16:23

¹ tn Grk “And in that day.”

² tn Grk “Truly, truly, I say to you.”

³ sn This statement is also found in John 15:16.

NET Notes: Joh 16:24

¹ tn The word “it” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

NET Notes: Joh 16:25

¹ tn Or “in parables”; or “in metaphors.” There is some difficulty in defining παροιμίαις (paroimiai") precisely: A translation like “parables” does not convey accurately the meaning. BDAG 779-80 s.v. παροιμία suggests in general “proverb, saw, maxim,” but for Johannine usage “veiled saying, figure of speech, in which esp. lofty ideas are concealed.” In the preceding context of the Farewell Discourse, Jesus has certainly used obscure language and imagery at times: John 13:8-11; 13:16; 15:1-17; and 16:21 could all be given as examples. In the LXX this word is used to translate the Hebrew mashal which covers a wide range of figurative speech, often containing obscure or enigmatic elements.

² tn Grk “an hour.”

³ tn Or “inform you.”

⁴ tn Or “openly.”

NET Notes: Joh 16:26

¹ tn Grk “In that day.”

² tn Grk “I do not say to you.”

NET Notes: Joh 16:27

¹ tc A number of early mss (א¹ B C* D L pc co) read πατρός (patros, “Father”) here instead of θεοῦ (qeou, “God”; found in Ì⁵ א*^,2 A C³ W Θ Ψ 33 Ë^1,13 Ï). Although externally πατρός has relatively strong support, it is evidently an assimilation to “I came from the Father” at the beginning of v. 28, or more generally to the consistent mention of God as Father throughout this chapter (πατήρ [pathr, “Father”] occurs eleven times in this chapter, while θεός [qeos, “God”] occurs only two other times [16:2, 30]).

NET Notes: Joh 16:28

¹ tn Or “into the world; again.” Here πάλιν (palin) functions as a marker of contrast, with the implication of a sequence.

² sn The statement I am leaving the world and going to the Father is a summary of the entire Gospel of John. It summarizes the earthly career of the Word made flesh, Jesus of Nazareth, on his mission from the Father to be the Savior of the world, beginning with his entry into the world as he came forth from God and concluding with his departure from the world as he returned to the Father.

NET Notes: Joh 16:29

¹ tn Or “openly.”

² tn Or “not in parables.” or “not in metaphors.”

sn How is the disciples’ reply to Jesus now you are speaking plainly and not in obscure figures of speech to be understood? Their claim to understand seems a bit impulsive. It is difficult to believe that the disciples have really understood the full implications of Jesus’ words, although it is true that he spoke to them plainly and not figuratively in 16:26-28. The disciples will not fully understand all that Jesus has said to them until after his resurrection, when the Holy Spirit will give them insight and understanding (16:13).

NET Notes: Joh 16:30

¹ tn Grk “all things.”

² tn Grk “and have no need of anyone.”

³ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

⁴ tn Or “By this.”

NET Notes: Joh 16:31

¹ tn Grk “Jesus answered them.”

Geneva Bible: Joh 16:1

These ^{( 1 )} things have I spoken unto you, that ye should not be offended.

^{( 1 )} The ministers of the gospel must expect all types of reproaches, not only by those who are open enemies, but even by those also who seem to be of the same household, and the very pillars of the Church.

Geneva Bible: Joh 16:7

^{( 2 )} Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.

^{( 2 )} The absence of Christ according to the flesh is profitable to the Church in that it causes the Church to be wholly dependant upon his spiritual power.

Geneva Bible: Joh 16:8

^{( 3 )} And when he is come, he will ^{( a )} reprove the ^{( b )} world of sin, and of righteousness, and of judgment:

^{( 3 )} The Spirit of God works so mightily by the preaching of the word that he forces the world, whether or not it wants to, to confess its own unrighteousness and Christ's righteousness and almightiness.

^{( a )} He will so reprove the world, that those of the world will not be able to give any excuse.

^{( b )} He refers to the time that followed his ascension, when as all those opposed were manifestly reproved, through the pouring out of the Holy Spirit upon the Church: so that the very enemies of Christ were reproved of sin, in that they were forced to confess that they were deceived, in that they believed not, and therefore they said to Peter in (Act 2:37), "Men and brethren, what shall we do?"

Geneva Bible: Joh 16:10

Of ^{( c )} righteousness, because I go to my Father, and ye see me no more;

^{( c )} Of Christ himself: for when the world will see that I have poured out the Holy Spirit they will be forced to confess that I was just, and was not condemned by my Father when I went out of this world.

Geneva Bible: Joh 16:11

Of ^{( d )} judgment, ^{( e )} because the prince of this world is judged.

^{( d )} Of that authority and power which I have both in heaven and in earth.

^{( e )} That is, because they will then understand and indeed know that I have overcome the devil, and govern the world, and then all men will see that they set themselves against you in vain, for I will arm you with heavenly power by which you may destroy every high thing which is lifted up against the knowledge of God; (2Co 10:5).

Geneva Bible: Joh 16:12

^{( 4 )} I have yet many things to say unto you, but ye cannot bear them now.

^{( 4 )} The doctrine of the apostles proceeded from the Holy Spirit, and is most perfect.

Geneva Bible: Joh 16:14

^{( 5 )} He shall glorify me: for he shall receive of mine, and shall shew [it] unto you.

^{( 5 )} The Holy Spirit brings no new doctrine, but teaches that which was uttered by Christ's own mouth, and imprints it in our minds.

Geneva Bible: Joh 16:16

^{( 6 )} A ^{( f )} little while, and ye shall not see me: and again, a little while, and ye shall see me, ^{( g )} because I go to the Father.

^{( 6 )} The grace of the Holy Spirit is a most distinct mirror in which Christ is truly beheld with the most sharp sighted eyes of faith, and not with the blurred eyes of the flesh: and by this we feel a continual joy even in the midst of sorrows.

^{( f )} When a little time is past.

^{( g )} For I go on to eternal glory, so that I will be much more present with you than I was before: for then you will feel indeed what I am, and what I am able to do.

Geneva Bible: Joh 16:25

^{( 7 )} These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father.

^{( 7 )} The Holy Spirit, who was poured upon the apostles after the ascension of Christ, instructed both them in all the central mysteries and secrets of our salvation, and also the Church by them, and he will also instruct the Church until the end of the world.

Geneva Bible: Joh 16:26

^{( 8 )} At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you:

^{( 8 )} The sum of the worship of God is the invocation of the Father in the name of the Son the mediator, who is already heard for us, for whom he both abased himself, and is now also glorified.

Geneva Bible: Joh 16:29

^{( 9 )} His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb.

^{( 9 )} Faith and foolish security differ greatly.

Commentary -- Verse Range Notes

TSK Synopsis: Joh 16:1-33

1 Christ comforts his disciples by the promise of the Holy Ghost, and his ascension;

23 assures their prayers made in his name to be acceptable.

33 Peace in Christ, and in the world affliction.

Combined Bible: Joh 16:1-11

of the Gospel of John   

CHAPTER 54   

Christ Vindicated by the Spirit   

John 16:1-11   

The following is an Analysis of the passage which is to be before us:—   

1. Reason why Christ warned His disciples, verse 1.  

2. Details of what they would suffer, verse 2.  

3. Cause of the world’ s hostility, verse 3.  

4. Christ’ s tender solicitude, verse 4.  

5. The disciple’ s self-occupation, verses 5, 6.  

6. The promise of the Spirit, verse 7.  

7. The Spirit vindicating Christ, verses 8, 11.  

The chapter division between John 15 and 16 is scarcely a happy one, though perhaps it is not an easy matter to indicate a better: John 16:12 would probably have been a more suitable point for the break, for verse 12 obviously begins a new sub-section. In the passage which is to be before us we find the Lord continuing the subject which had engaged Him at the close of chapter 15. There He had been speaking of the hatred of the world— against the Father, against Himself, and against His disciples. Then He had assured them that He would send the Holy Spirit to conduct His cause. The character in which Christ mentioned the Third Person of the Godhead— "the Comforter"— should have quieted the fears and sorrows of the apostles. Now Christ returns to the world’ s hatred, entering more into detail. Previously, He had spoken in general terms of the world’ s enmity; now He proceeds to speak more particularly, sketching as He does the future fortunes of Christianity, describing the first chapter of its history.  

Most faithfully did the Savior proceed to warn His disciples of the treatment which would be meted out to them by their enemies. Strikingly has Mr. John Brown commented upon our Lord’ s conduct on this occasion. "The founders of false religions have always endeavored to make it appear to be the present interest of those whom they addressed to acquiesce in their pretentions and submit to their guidance. To his countrymen the Arabian impostor held out the lure of present sensual indulgence; and when he at their head, made war in support of his imposture, the terms proffered to the conquered were proselytism, with a full share in the advantages of their victors, or continued unbelief with slavery or death. It has indeed been the policy of all deceivers, of whatever kind, to conceal from the dupes of their artifice, whatever might prejudice against their schemes, and skillfully to work on their hopes and fears by placing in a prominent point of view all the advantages which might result from them embracing their schemes, and all the disadvantages which might result from their rejecting them. An exaggerated view is given both of the probabilities of success, and of the value of the benefits to be secured by it, while great care is taken to throw into the shade the privations that must be submitted to, the labor that must be sustained, the sacrifices that must be made, the sufferings that must be endured, and the ruin that may be incurred, in joining in the proposed enterprise.  

"How different the conduct of Jesus Christ! He had no doubt promised His followers a happiness, ample and varied as their capacities of enjoyment, and as enduring as their immortal souls; but He distinctly intimated that this happiness was spiritual in its nature, and to be fully enjoyed only in a future world! He assured them that, following Him, they should all become inheritors of a kingdom; but He with equal plainness stated that that kingdom was not of this world, and that he who would enter into it must ‘ forsake all,’ and ‘ take up his cross.’ Himself poor and despised, ‘ a Man of Sorrows and acquainted with grief.’ He plainly intimated that His followers must be ‘ in the world, as He was in the world.’ "  

The disciples of Christ were to be hated by the world! But it is highly important that we do not form too narrow a view of what is meant by "the world." Satan has tried hard to obliterate the line which separates between those who are "of the world" and those who are "not of the world." And to a large extent he has succeeded. The professing "Church" has boasted that it would convert the world. To accomplish this aim, it has sought to popularize "religion." Innumerable devices have been employed— many of which even a sense of propriety should have suppressed— to attract the ungodly. The result has been the world has converted the "professing Church." But notwithstanding this it still remains true that "the world" hates the true followers of the Lamb. And nowhere is this more plainly evident than in those who belong to what we may term the religious world. This will come before us in the course of our exposition.  

The closing verses of our present portion announce the relationship of the Holy Spirit to "the world" and it is this which distinguishes the first division of John 16 from the closing section of John 15. In the concluding verses of John 15 the Lord had spoken of the world’ s hatred, and this still engages Him in the first few verses of chapter 16. But in verse 7 He refers once more to the Holy Spirit, and in verses John 8:11 presents Him as His Vindicator. It is this which has guided us in selecting the title of our present chapter: its suitability must be determined by the interpretation which follows.  

"These things have I spoken unto you, that ye should not be offended" (John 16:1). Before the Lord describes in detail the forms in which the world’ s hostility would be manifested, He paused to acquaint the disciples with His reasons for announcing these things. First, it was in order that they should not be "offended" or "stumbled" or "scandalized" as the word means. To be forewarned is to be forearmed. Christ would prepare His people beforehand by telling them plainly what they might expect. Instead of contending among themselves which should be the greatest, He bids them prepare to drink of the cup He drank of and to be baptised with the baptism wherewith He was to be baptised. It was not that He would discourage them, far from it; He would fortify them against what lay ahead. And bow this evidenced the tender concern of their Master. How it demonstrates once more that He "loved them unto the end"! And how gracious of the Lord to thus warn us! Should we not often have stumbled had He not told us beforehand what to expect?  

"These things have I spoken unto you, that ye should not be offended." That there was need for this warning is very evident. Already the question had been asked, "Behold, we have forsaken all, and followed thee; what shall we have therefore?" (Matthew 19:27). Moreover, that very night all would be "offended" because of Him: "Then saith Jesus unto them, All ye shall be offended because of me this night; for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad" (Matthew 26:31). But, it may be asked, Why should Christ here forewarn the disciples when He knew positively that they would be offended? Ah! why tell Peter to "watch and pray lest he enter into temptation" (Mark 14:38), when the Lord had already foretold that he would deny Him thrice! Why command that the Gospel should be preached to every creature when He foreknows that the great majority gill not believe it! The answer to each of these questions is: to enforce human responsibility.  

"They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service" (John 16:2). Out of the catalogue of sufferings to which the disciples should be subjected, the Lord selects for mention two samples of all the rest: an extreme torture of the mind and the final infliction upon the body. It is indeed solemn to observe that this persecution of Christ’ s people comes from the religious world. The first fulfillment of this prophecy was from the Jews, who professed to be the people of God. But Christ indentifies them with the world. Their sharing in and display of its spirit showed plainly where they belonged. And the same is true to-day. Where profession is not real, even those who bear the name of Christ are part of "the world," and they are the first to persecute those who do follow Christ. When the walk of the Christian condemns that of the worldly professor, when faithfulness to his Lord prevents him from doing many things which the world does, and when obedience to the Word obliges him to do many things which the world dislikes, then enmity is at once aroused and persecution follows— persecution just as bitter and real to— day, though its forms be changed.  

"To be ‘ put out of the synagogue’ was more than simply to be excluded from the place of public worship. It cut a man off from the privileges of his own people, and from the society of his former associates. It was a sort of moral outlawry, and the physical disabilities followed the sufferer even after death. To be under this ban was almost more than flesh and blood could bear. All men shunned him on whom such a mark was set. He was literally an outcast; in lasting disgrace and perpetual danger. Those familiar with the history of the dark ages, or who are acquainted with the effects of losing caste among the Hindoos, will be able to realize the terrors of such a system" (Mr. Geo. Brown).  

Sometimes the degradation of excommunication was the prelude to death. Cases of this are recorded in the book of Acts. We find there mention made of a class called "zealots." They were a desperate and fanatical faction who thirsted for the blood of Christians. "And when it was day, certain of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink, till they had killed Paul. And they were more than forty which had made this conspiracy" (Acts 23:12, 13). That such men were not restricted to the lower classes is evident from the case of Saul of Tarsus, who tells us that in his unregenerate days, "I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth. Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them" (Acts 26:9, 10).  

How fearfully do such things manifest the awful depravity of the human heart! It has been the same in every age: godliness has always met with hatred and hostility. "Cain, who was of the wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother’ s righteous" (1 John 3:12). He that is upright in the way is abomination to the wicked" (Prov. 29:27). "They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly" (Amos 5:10). It is the same now. Faithfulness to Christ will stir up religious rancour. In spite of the boasted liberalism of the day, men are still intolerant, and manifest their enmity just so far as they dare.  

"And these things will they do unto you, because they have not known the Father, nor me" (John 16:3). Here the Lord traces, once more, the world’ s undying ill-will to its true source: it is because they are not acquainted with the Father and the Son. Hatred and persecution of God’ s children are both the consequence and the proof of the spiritual ignorance of their enemies. Had the Jews really known the Father in whom they vainly boasted, they would have acknowledged the One whom He had sent unto them, and acknowledging Him, they would not have mistreated His followers. Thus it is to-day! "Whosoever believeth that Jesus is the Christ is born of God. And every one that loveth Him that begat loveth him also that is begotten of Him" (1 John 5:1).  

"But these things have I told you, that when the time shall come, ye may remember that I told you of them" (John 16:4). The Lord had already given one reason (John 16:1), why He had spoken these things to the disciples, now He gives them another: He made these revelations that their faith in Him might be increased when the events should confirm His prophecy. The fulfillment of this prediction would deepen their assurance in Him as the omniscient God, and this would encourage them to depend upon the veracity of His promises. If the evil things which He foretold came to pass, then the good things of which He had assured them must be equally dependable.  

"And these things I said not unto you at the beginning, because I was with you" (John 16:4). "The Lord also tells them why He had not told them at the first. The full revelation was more than their weak hearts could bear. They would be staggered at the prospect. They must be gradually trained to this. Not all at once, but by little and little, as they were able to bear it, He unfolds the scheme of His cross, and of their duties and dangers. The Lord has milk for His babes, and meat for His strong men. And there was as yet no need for this. For He Himself was with them, and by the less could prepare for the greater. He was with them, as a nurse with her children; to lead them on from strength to strength, from one degree of grace and Christian virtue to another. But now that He was about to depart from them, and leave them, as it were, to themselves; to see how they will acquit themselves in that contest for which He has been training them all the while; it is necessary that all the more plainly and fully He should lay before them their future— at first this was not needed. ‘ Sufficient unto the day is the evil thereof.’ And He was yet with them and could gradually unfold it to them. And there was yet time. But as time goes on, we see Him and hear Him opening page after page of the volume of His secret Providence to their opening minds; till finally, as here, He tells them plainly and fully even of the extremest trials that are coming upon them" (Mr. Geo. Brown).  

"And these things I said not unto you at the beginning, because I was with you." But how are we to reconcile this with such passages as Matthew 5:10, 12; Matthew 10:21, 28, etc.? In addition to the solution offered above, namely, that Christ gradually unfolded these things to the apostles, we may point out: First, He had not previously said that the world would do these things unto them; that is, He had not hitherto intimated that they would be hated by all men. Second, previously He had not declared that the reason for this hatred was because of men’ s ignorance of the Father and the Son. Third, He had not previously predicted that such persecution would proceed from the delusion that the perpetrators would imagine that they were doing God a service!  

"But now I go my way to him that sent me" (John 16:5). There are some who would connect this first clause of the verse with the end of John 16:4, thus: "And these things I said not unto you at the beginning, because I was with you; but now I go my way to him that sent me." And then after a brief pause, the Lord asked, "And does no one of you ask whither I go; but because I have thus spoken to you, your heart is filled with sorrow." This is quite likely, and seems a natural and beautiful connection.  

"And none of you asketh me, Whither goest thou?" (John 16:5). In John 13:36, we find Peter asking Christ, "Whither goest thou?" But this was an unintelligent forwardness, for he evidently thought that the Lord was going on an earthly journey (cf. John 7:5). In John 14:5: Thomas said, "We know not whither thou goest," but this was more by way of objection. What the Lord wanted was an intelligent, sympathetic, affectionate response to what He had been saying. But the apostles were so absorbed in grief that they looked not beyond the cloud which seemed to overshadow them. they were so occupied with the present calamity as not to think of the blessing, which would issue from it. They were depressed at the prospect of their Master’ s departure. Had they only asked themselves whither He was going, they would have felt glad for Him; for though it was their loss, it was certainly His gain— the joy of being with His Father, the rest of sitting down on high, the blessedness of entering again into the glory which He had before the foundation of the world. It was therefore a rebuke for their self-occupation, and how tenderly given!  

"But because I have said these things unto you, sorrow hath filled your heart" (John 16:6). How often it is thus with us! We magnify our afflictions, and fail to dwell upon the blessings which they bear. We mourn and are in heaviness in the "cloudy and dark day," when the heavens are black with clouds and the wind brings a heavy rain, forgetting the beneficial effects upon the parched earth, which only thus can bring forth its fruits for our enjoyment. We wish it to be always spring, and consider not that without winter first, spring cannot be. It was so with the disciples. Instead of making the most of the little time left them with their Master, in asking Him more about His place and work in Heaven, they could think of nothing but His departure. What a warning is this against being swallowed up by over-much sorrow! We need to seek grace to enable us to keep it under control.  

"But because I have said these things unto you, sorrow hath filled your heart." It is blessed to learn that the disciples did not continue for long in this disconsolate mood. A very different spirit was theirs after the Savior’ s resurrection. Strikingly is this brought out in the concluding verses of Luke’ s Gospel: "And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. And they worshipped him, and returned to Jerusalem with great joy: And were continually in the temple, praising and blessing God." Forty days of fellowship with Him after He had come forth victor of the grave, had removed their doubts, dispelled their fears, and filled their souls with joy unspeakable.  

"Nevertheless I tell you the truth; it is expedient for you that I go away: for if I go not away, the Comforter will not come unto you" (John 16:7). Blessed contrast! The disciples, at the moment, had no thought for Him, but He was thinking of them and assured them that though they lost Him for a while, it would be their gain. Though they had failed to ask, their compassionate Master did not fail to answer. Ever more ready to hear than we are to pray, and want to give more than we desire; ready to make allowance for them in their present distress, and thinking always more of the sufferings of others than His own; thinking more now of those He is leaving behind, than of the agony He is going forth to meet— before they call He answers, answers what should have been their request, declaring unto them the expediency of His departure.  

"Nevertheless" is adversative: I know you are saddened at the prospect of My departure, but My going is needful for you. "I tell you the truth": the personal pronoun is emphatic in the Greek— I who love you, I who am about to lay down My life for you: therefore you must believe what I am saying. I tell you the truth. Your misgivings of heart have beclouded your understandings, you misapprehend things. You think that if I remain with you, all the evils which I have mentioned would be prevented. Alas, you know not what is best for you. "It is expedient for you that I go away": It is for your profit, your advantage. It is striking to note the contrast between our Lord’ s use here of "expedient" from the same words on the lips of Caiaphas in John 11:50!  

But what did the Lord mean? How was His going away their gain? We believe that there is a double answer to this question according as we understand Christ’ s declaration here to have a double reference. Notice that He did not say "It is expedient for you that I go my way to him that sent me?" as He had said in John 16:4. He simply said, "it is expedient for you that I go away." We believe that Christ designedly left it abstract. Whither was He "going" when He spake these words? Ultimately, to the Father, but before that He must go to the Cross. Was not His first reference then to His impending death? And was it not highly expedient for the disciples and for us, that the Lord Jesus should go to and through the sufferings of Calvary?  

"For if I go not away, the Comforter will not come unto you." "The atoning death of Christ was necessary to make it consistent with the Divine government to bestow on men these spiritual blessings which are necessarily connected with the saving influence of the Holy Spirit. All such blessings from the beginning had been bestowed with a reference to that atonement; and it was fitting that these blessings, in their richest abundance, should not be bestowed till that atonement was made" (Mr. John Brown). "‘ Unless I go away,’ that is, unless I die, nothing will be done— you will continue as you are and everything will remain in its old state: the Jews under the law of Moses, the heathen in their blindness— all under sin and death. No scripture would then be fulfilled, and I should have come in vain" (Mr. Martin Luther).  

But while we understand our Lord’ s first reference in His words "If I go not away" to be to His death, we would by no means limit them to this. Doubtless He also looked forward to His return to the Father. This also was expedient for His disciples. "So fond had they grown of His fleshly presence, they could not endure that He should be out of their sight. Nothing but His corporeal presence could quiet them. We know who said, If Thou hadst been here, Lord, as if absent, He had not been able to do it by His Spirit, as present by His body. And a tabernacle they would needs build Him to keep Him on earth still; and ever and anon they were still dreaming of an earthly kingdom, and of the chief seats there, as if their consummation should have been in the flesh. The corporeal presence therefore is to be removed, that the spiritual might take place" (Bishop Andrews).  

In other ways, too, was it "expedient" for His disciples that the Savior should take His place on High. It is of a glorified Christ that the Spirit testifies, and for that the Savior had to "go away." Moreover, had Christ remained on earth He had been localized, His bodily presence confined to one place: whereas by the Spirit He is now omnipresent— where two or three disciples are gathered together in His name, there is He in the midst. Again; had the Lord Jesus remained on earth there had been far less room and opportunity for His people to exercise faith. Furthermore, this cannot be gainsaid: after Christ had ascended and the Spirit descended, the apostles were new men. They did far more for an absent Lord, than they ever did while He was with them in the flesh.  

"But if I depart, I will send him unto you" (John 16:7). "Every rendering of this verse ought to keep the distinction between ‘ apeltho’ and ‘ poreutho,’ which is not sufficiently done in the English Version, by ‘ going away’ and ‘ depart.’ ‘ Depart’ and ‘ go’ would be better! The first expressing merely the leaving them, the second, the going up to the Father" (Dean Alford). We believe our Lord’ s fine discrimination here confirms our interpretation above of the double reference in His "if I go not away," though we know of no commentator who takes this view.  

"And when he is come, he will reprove the world of sin, and of righteousness, and of judgment" (John 16:8). There is hardly a sentence in this Gospel which has been more generally misunderstood than the one just quoted. With rare exceptions this verse is understood to refer to the benign activities of the Holy Spirit among those who hear the Gospel. It is supposed to define His work in the conscience prior to conversion. It is regarded as a description of His gracious operations in bringing the sinner to see his need of a Savior. So firmly has this idea taken root in the minds even of the Lord’ s people, it is difficult to induce them to study this verse for themselves— study it in the light of what precedes, study it in the light of the amplification which follows, study the terms employed, comparing their usage in other passages. If this be done carefully and dispassionately, we feel confident that many will discover how untenable is the popular view of it.  

It should be very evident that something must be wrong if this verse be interpreted so as to clash with Christ’ s explicit statement in John 14:17, "The Spirit of truth, whom the world cannot receive." What then is the character of the "reproof" that is here spoken of? Is it an evangelical conviction wrought in the heart, or is it something that is altogether external? Almost all the older commentators regarded it as the former. We, with an increasing number of later writers, believe it is the latter. One of the leading lexicons of the twentieth century gives as the meaning of elencho, "to bring in guilty; to put to shame by proving one to be wrong; to convict with a view to condemnation and judgment, but not necessarily to convince; to bring in guilty without any confession or feeling of guilt by the guilty one."  

The general use of the word in the New Testament decidedly confirms this definition. It occurs in John 3:20: "For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved," which obviously means: lest the evil nature of his deeds should be so manifested by the light that excuse of extenuation would be impossible. It is found again in John 8:46, "Which of you convinceth me of sin?": most certainly Christ did not mean, Which of you is able to convince Me, or make Me realize I have sinned. Rather, Which of you can substantiate a charge? which of you can furnish proof of sin against Me? It is rendered "reproved" in Luke 3:19, meaning "charged," not made to feel guilty. So too in Ephesians 5:11; 2 Timothy 4:2.  

Thus, in each of the above passages "elencho" refers to an objective condemnation, and not to a subjective realization of condemnation. In 1 Timothy 5:20 it is rendered, "rebuke". So also in Titus 1:13; Titus 2:15; Hebrews 12:5; Romans 3:19. Clearer still, if possible, is its force in James 2:9, "But if ye have respect of persons, ye commit sin, and are convicted of the law as transgressors." Rightly did Bishop Ryle say in his comments on John 16:8, "Inward conviction is certainly not the meaning of the word rendered ‘ reprove.’ It is rather refutation by proofs, convicting by unanswerable arguments as an advocate, that is meant."  

The next point to be considered is, How does the Holy Spirit "reprove the world of sin," etc.? In order to answer this question aright it needs to be pointed out that our Lord was not, in these verses, describing the mission of the Holy Spirit, that is, the specific work which He would perform when He came to earth. We grant that at first sight the words "He will reprove" appear to describe His actual operations, but if everything in the passage is attentively studied, should it be seen that this is not the case. We believe our present verse is similar in its scope and character to Matthew 10:34, "I came not to send peace, but a sword." To send a "sword" was not the nature of Christ’ s mission, but, because of the perversity of fallen human nature, it was the effect of His being here. Again, in Luke 12:49 He said, "I am come to send fire on the earth." It is the very presence of the Spirit on earth which, though quite unknown to them, reproves or condemns the world.  

The Holy Spirit ought not to be here at all. That is a startling statement to make, yet we say it thoughtfully. From the standpoint of the world, Christ is the One who ought to be here. The Father sent Him into the world, Why, then, is He not here? The world would not have Him. The world hated Him. The world cast Him out. But Christ would not leave His own "orphans" (John 14:18, margin). He graciously sent the Holy Spirit to them, and, to the angels and His saints, the very presence of the Holy Spirit on earth "reproves", or brings in guilty, the world. The Holy Spirit is here to take the place (unto His disciples) of an absent Christ, and thus the guilt of the world is demonstrated.  

Confirmatory of what has been pointed out, observe particularly the character in which the third person of the Godhead is here contemplated: "and he shall reprove." Who shall do so? The previous verse tells us, "The Comforter." The Greek word is "paracletos" and is rightly rendered "Advocate" in 1 John 2:1. Now an "advocate" produces a "conviction" not by bringing a wrong-doer to realize or feel his crime, but by producing proofs before a court that the wrong-doer is guilty. In other words, he "reproves" objectively, not subjectively. Such is the thought of our present passage: it is the actual presence of the Holy Spirit on earth which objectively reproves, rebukes, convicts "the world."  

"Here the Holy Spirit is not spoken of as dealing with individuals when He regenerates them and they believe, but as bringing conviction to the world because of sin. The Holy Ghost being here, convicts the world, i.e., what is outside where He is. Were there faith, He would be in their midst: but the world doth not believe. Hence Christ is, as everywhere in John, the standard for judging the condition of men" (Mr. W. Kelly).  

But some may object, If this passage be not treating of a subjective work of evangelical conviction, why does the Holy Spirit "reprove" the world at all? what is gained if the world knows it not? But such a question proceeds on an entire mis-conception. We say again, these verses are not treating of what the Spirit does, but mention the consequence of His being here. John 9:39 gives us almost a parallel thought, "And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind." In John 3:17 we are told, "For God sent not his Son into the world to condemn the world." How then are these two passages to be harmonized? John 3:17 give us the mission on which God sent His Son; John 9:39 names one of the consequences which resulted from His coming here. His very presence judged everything that was contrary to God. So the presence of the Spirit on earth judges the world, condemns it for Christ’ s being absent.  

"Of sin, because they believe not on me" (John 16:9). The presence of the Divine Paraclete on earth establishes three indictments against "the world." First "of sin." "He was in the world, and the world was made by him, and the world knew him not" (John 1:10). The word "knew" here means far more than to be cognizant of or to be acquainted with. It means that the world loved Him not, as the word "know" is used in John 10:4, 5, 14, 15, etc. In like manner, unbelief is far more than an error of judgment, or nonconsent of the mind: it is aversion of heart. And "the world" is unchanged. It has no more love for Christ now than it had when its princes (1 Cor. 2:8) crucified Him. Hence the present tense here: "because they believe not on me."  

"Of righteousness, because I go to my Father, and ye see me no more" (John 16:10). The personal "I" links up with John 16:7, the last clause of which should be carefully noted: ‘ 7 will send him unto you." The Paraclete is here as Christ’ s "Advocate." Now the office and duty of an "advocate" is to vindicate his client when his cause permits of it: to do so by adducing evidence which shall silence his adversary. It is in this character that the Holy Spirit is related to "the world." He is here not to improve it, and make it a better place to live in, but to establish its consummate sin, to furnish proof of its guilt, and thus does He vindicate that blessed One whom the world cast out.  

If it were the subjective work of the Holy Spirit in individual souls which was here in view, it had necessarily read, "He will convict the world... of unrighteousness," because it is destitute of it. But this is not the thought here at all. It is the Spirit’ s presence on earth which establishes Christ’ s "righteousness," and the evidence is that He has gone to the Father. Had Christ been an impostor, as the religious world insisted when they east Him out, the Father had not received Him. But the fact that the Father did exalt Him to His own right hand demonstrates that He was completely innocent of the charges laid against Him; and the proof that the Father has received Him, is the presence now of the Holy Spirit on earth, for Christ has "sent" Him from the Father. The world was unrighteous in casting Him out; the Father righteous in glorifying Him, and this is what the Spirit’ s presence here established.  

"Of judgment, because the prince of this world is judged" (John 16:11). Had our passage been describing the work of the Spirit in producing conversion this order had been reversed, the "judgment" would have preceded the (un) "righteousness." Let this detail be carefully pondered. If the Spirit’ s reproof of "sin" means His bringing the sinner to realize his lost condition, and His reproving of "righteousness" means making him feel his need of Christ’ s righteousness, then wherein would be the need of still further convincing of "judgment"? It does not seem possible to furnish any satisfactory answer! But understanding the whole passage to treat of the objective consequences of the Spirit’ s presence on earth, then John 16:11 furnished a fitting conclusion.  

"Of judgment, because the prince of this world is judged." This is the logical climax. The world stands guilty of refusing to believe in Christ: its condemnation is attested by the righteousness of Christ, exhibited in His going to the Father: therefore nothing awaits it but judgment. The Spirit’ s presence here is the evidence that the Prince of this world has been judged— when He departs sentence is executed, both on the world and on Satan. "This, therefore, is the testimony of the Holy Spirit to the world. It is heaven’ s reversal of the world’ s treatment of Christ. It is the answer of the righteous Father to what the world has done to His Son, and must not be interpreted of Gospel conviction" ("Things to Come," Vol. 5, p. 142).  

The following questions are to aid the student for our next lesson:—   

1. What did Christ mean by "ye cannot bear them now," verse 12?  

2. Have the "many things" been said, verse 12?  

3. What is implied by the word "guide," verse 13? Meditate on it.  

4. What is meant by "he shall not speak of himself," verse 13?  

5. Where has the Spirit shown us "things to come," verse 13?  

6. To whom was Christ referring in verse 16?  

7. Find the verse which records the disciples "rejoicing," verse 22.  

  

Combined Bible: Joh 16:12-22

of the Gospel of John   

CHAPTER 55   

Christ glorified by the spirit   

John 16:12-22   

Below is an Analysis of the passage which is to be before us:—   

1. The need for the Spirit’ s coming, verse 12.  

2. The purpose of the Spirit’ s coming, verse 13.  

3. The end accomplished by the Spirit’ s coming, verse 14.  

4. The subordination of the Spirit, verse 15.  

5. The effect of the Spirit’ s coming, verse 16.  

6. The disciples’ mystification, verses 17-19.  

7. The Lord’ s profound prediction, verses 20-22.  

That which is central in this second section of John 16 is the Holy Spirit glorifying the Lord Jesus. The more closely our present passage be studied, the more will it be found that this is the keynote of it. At first sight there does not seem to be any unity about this portion of Scripture. In John 16:12, the Lord declares that He had yet many things to say unto the apostles, but they were unable to bear them. In John 16:13-15, Christ made direct reference to the Holy Spirit, and what He would do for and in believers. In John 16:16 the Savior uttered an allegorical proverb (see John 16:25), which mystified the disciples, causing them to ask one another what He meant by it. While in the last three verses He made mention of their sorrow and of the joy which would follow His departure. Yet, varied as these subjects appear to be, closer study will show that they are intimately connected and logically grow out of what is found in the opening verses.  

Nowhere else did our Lord give so full a word concerning the blessed person and work of the Holy Spirit. Seven things are here postulated of Him. He would act as "the Spirit of truth," He would guide believers into all truth, He would not speak of Himself, He would speak what He heard; He would show believers things to come; He would glorify Christ; He would take of the things of Christ and show them unto His people. Why, then, it may be asked, have we not entitled this chapter, The Work of the Spirit with and in Christians? Because what is here predicated of Him is in special and direct relation to Christ. It is the Holy Spirit glorifying the Lord Jesus, glorifying Him by magnifying Him before believers. Not only is this expressly affirmed in John 16:14, but the character in which He acts throughout affords further proof.  

In John 16:7 the Savior declared, "But I the truth say to you, It is profitable for you that I should go away: for if I go not away the Paraclete will not come" (Bagster’ s Interlinear). Now in John 16:13, He says, "But when he, the Spirit of the truth, [the Greek has the article] has come, he will guide you into all the truth." It is, then, as the Spirit of Christ that He is here viewed. This is further emphasized in John 16:14: "He shall glorify me, for he shall receive of mine, and shall show it unto you"— words which are repeated in John 16:15. It is therefore plain that the central and distinguishing subject of our present section is Christ glorified by the Spirit. How this applies to the dosing verses will be indicated in the course of our exposition.  

"It has been repeatedly shown, and in this chapter most expressly, that the presence of the Spirit depended on the departure of Christ to heaven consequently fitting the saints for the new truths, work, character, and hopes of Christianity. The disciples were not ignorant of the promises that the Spirit should be given to inaugurate the reign of the Messiah. They knew the judgment under which the chosen people abide, ‘ until the Spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest,’ so vast outwardly, no less than inwardly, the change when God pats forth His power for the Kingdom of His Son. They know that He will pour out His Spirit upon all flesh; not only the sons and daughters, the old and young of Israel enjoying a blessing far beyond all temporal favors, but the servants and the handmaidens, in short, all flesh, and not the Jews alone sharing it.  

But here it is the sound heard when the great High Priest goes in into the sanctuary before Jehovah (Ex. 28:35), and not only when He comes out for the deliverance and joy of repentant Israel in the last days. It is the Spirit given when the Lord Jesus went on high, and by Him thus gone. For this they were wholly unprepared, as indeed it is one of the most essential characteristics, of God’ s testimony between the rejection and the reception of the Jews; and the Spirit, when given, was to supply what the then state of the disciples could not bear" (Bible Treasury.)  

Never can we be sufficiently thankful for the gift of the Holy Spirit. Though our blessed Savior is in heaven, we have a Divine Person with us on earth: a person who quickens us (John 5:21), who indwells us (1 Cor. 6:19), who loves us (Rom. 15:7), who leads us (Rom. 8:14), who gives us assurance of our sonship (Rom. 8:16), who helpeth our infirmities by making intercession for us (Rom. 8:26), and who has sealed us unto the day of redemption (Eph. 4:30). O that we may not grieve Him. O that we may recognize His indwelling presence and act accordingly. O that we may avail ourselves of His Divine fulness and power.  

"I have yet many things to say unto you, but ye cannot bear them now" (John 16:12). The contents of John 16:8 to 11 are parenthetical in their character, in that in John 16:1 to 7 Christ has been speaking of and to His disciples, digressing for a moment to complete what He said previously about "the world." Now He turns to consider His own again, and they in connection with the sending of the Holy Spirit to them. The Lord had yet many things to say unto those who had followed Him in the day of His rejection, things which it was deeply important for them to know, but things which they were then in no condition to receive— "ye cannot bear them now." The Greek word here for "bear" is used in a double sense in the New Testament, literally and figuratively. In John 10:31 it is rendered, "Then the Jews took up stones again to stone Him": they laid hold of these stones. In Luke 10:4 it is translated, "Carry neither purse nor scrip." In Matthew 20:12, the word is employed figuratively: "Thou hast made them equal with us which have borne the burden and heat of the day." So in Revelation 2:2: "I know thy works, and thy labor, and thy patience, and how thou canst not bear them which are evil." From these references it would appear that our Lord signified that the apostles were then incapable of laying hold of or retaining what He, otherwise, would have said to them; incapable because they could not endure such revelations.  

"I have yet many things to say unto you, hut ye cannot bear them now." The fact that the Eleven were in no condition to receive, unable to endure these further revelations from the Savior, demonstrated their need for the Holy Spirit to come and guide them into all the truth: suitable introduction, then, was that for this new section! Moreover, it hints strongly of the nature of the "many things" which Christ then had in mind. The apostles were prejudiced. Their hearts were set on the establishment of the Messianic kingdom. They could not tolerate the thought of Christ leaving them and returning to the Father. But the Lord Jesus could not at that time ascend the throne of David. Israel had rejected Him, and bitter would be the results for them, though most merciful would be the consequences for the Gentiles. Hence, we take it, that what our Lord here had in view was God’ s rejection of Israel, and His turning unto the Gentiles: the abolishing of the old covenant, and the introduction of the new: the abrogation of the ceremonial law and the bringing in of another order of priesthood: instructions for the government of His churches: prophecies concerning the future.  

"I have yet many things to say unto you, but ye cannot bear them now." This is both blessed and searching. Blessed, bemuse it shows our Lord’ s tender considerateness: He would not press upon them what they were in no condition to receive. Few things are more irritating than to hear without understanding. What an example for teachers now to follow! Much discernment and wisdom is needed if we are to minister the Word "in season," a word suited to the spiritual condition of our hearers, and such wisdom can only be obtained by earnest waiting upon God. But there is also a searching and solemn force to this utterance of Christ’ s. How many a communication would He not make to us, could we "bear" it! Paul had to have a thorn in the flesh sent him, lest he be exalted above measure through "the abundance of the revelations" which he received when he was caught up into Paradise; and in view of this, we are strongly inclined to believe that the "many things" which Christ had in mind also included revelations about Paradise and Heaven, the more so in view of John 16:5: "But now I go my way to him that sent me; and none of you asketh me, Whither goest thou?" But "sorrow" had filled their hearts (John 16:6), and this unfitted them for fuller disclosures about the Higher World.  

"Howbeit when he, the Spirit of truth is come, he will guide you into all truth" (16:13). Here is the answer to a question.which must have occurred to many in meditating upon the previous verse: Did these apostles ever after bewail a lost opportunity? No; graciously did the Lord provide against that. "Howbeit," even so, though they could not bear these things then, when the Paraclete had come, He should guide them into all the truth! The One who would thus undertake for them is called "The Spirit of the truth." In addition to affirming that He was the Spirit of "the truth" (of Christ), this title also emphasized His suitability for such a task, His competency as the Savior’ s Witness. The Spirit was fully qualified because He is "the Spirit of the truth": because of His perfect knowledge of the Truth, because of His infinite love for the Truth, and because of His absolute incapacity for falsehood. Scripture speaks of "the spirit of error" (1 John 4:6). There is a lying spirit who controls the blind, that leads the blind, and in consequence they "both fall into the ditch."  

Another thing suggested by this title of the third person of the Godhead is His relation to and connection with the written Word, which, like the incarnate Word is also called "the truth": "Sanctify them through thy truth: thy word is truth" (John 17:17). The inspiration of the Holy Scriptures is in an unique sense the work of the Holy Spirit: "holy [separated] men of God spake moved by the Holy Spirit" (2 Pet. 1:21). So too the interpretation of Scripture is the special work of the Spirit: "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save [by] the spirit of man which is in him? Even so the things of God knoweth no man, but [by] the Spirit of God" (1 Cor. 2:9-11). Before he can see, man must have both sight and light. Eyes cannot see in the darkness, and light shows nothing to the blind. So with regard to the Truth: there must be the seeing eye and illuminating light. For an interpreter we need a trustworthy guide, an infallible teacher; and he is to be found not in the "Church," the "voice of tradition," the "intuitive faculty," or in reason, but in the Spirit of God. He it is who quickens, illumines, interprets, and the only instrument which He uses is the written Word. Therefore is He called "the Spirit of the truth."  

"He will guide you." There are three classes of people who need to be "guided": those who are blind, those who are too weak to walk alone, or those journeying through an unknown country. In each of these senses does the Holy Spirit guide God’ s elect. By nature, we are spiritually blind, and He guided us into the way of "truth" (2 Pet. 2:2). Then as "babes" in Christ, He has to teach us how to walk (Rom. 8:14). Then as travelers through this wilderness scene, as we journey to the Heavenly Country, He points out the "narrow way which leadeth unto life." Note carefully, "He will guide you into all the truth," not "bring you into": there must be a yieldedness on our part, a corresponding obedience! If the Spirit "guides" our steps, the necessary implication is that we are walking with Him, that we are closely following His directions. This term also suggests an orderly, gradual and progressive advancing: we grow in "knowledge" as well as in "grace" (2 Pet. 3:18).  

"He will guide you into all the truth," not all truths, but "all the truth." God’ s truth is one connected, harmonious, indivisible whole (compare our remarks on John 7:16). "All the truth" here means all revealed truth, which is recorded in the written Word. That we have in our hands "all the truth" is clearly implied by one of the dosing verses in the last book of the Bible: "If any man shall add unto these things, God shall add unto him the plagues that are written in this Book" (Rev. 22:18).  

"For he shall not speak of himself." This does not mean, as some suppose, that He should not speak about Himself. He has told us much about Himself in every section of the Scriptures. But He would not speak from Himself, independently of the Father and the Son. As the Son came not to act independently of the Father, but to serve His Father, so the Spirit is here to serve the Son. The reference is to His administrative position.  

"I can of mine own self do nothing: as I hear, I judge: and my judgment is just: because I seek not mine own will, but the will of the Father which hath sent me" (John 5:30). "I have many things to say and to judge of you: but he that sent me is true; and I speak to the world these things which I have heard of him" (John 8:26). "These declarations respecting both the Son and Spirit must appear inconsistent with Their supreme Divinity, to every one who does not know the doctrine of the economical subordination of the Son and Spirit in the great plan of human redemption. Essentially the Spirit and the Son are equal to, for they are one with, the Father. Economically, the Father is greater than the Son and the Spirit, for He sends Them; the Son is greater than the Spirit, for He sends Him. Without apprehending this distinction, we cannot interpret the sacred Scriptures, nor form any clear notion of the way of salvation. The Spirit like the Son, would be faithful to Him who appointed Him. In speaking to the apostles, in conveying information to their minds, He would communicate just what He was sent to communicate, without excess, without defect, without variation" (Mr. Brown).  

"But whatsoever he shall hear, that shall he speak" (John 16:13). This is parallel with John 15:15, "For all things that I have heard of my Father, I have made known unto you." What a searching word is this for every teacher! "If the Spirit may not speak of Himself, if He speaks only what He has heard of the Father and the Son— O, preacher! how canst thou draw thy preaching out of thyself, out of thy head, or even thy heart?" (Gossner).  

"And he will show you things to come" (John 16:13). Mark the progressive order in these several statements concerning the work of the Spirit. In John 14:26 the Lord declared that the Spirit would recall to the apostles the past: "But the Comforter, the Holy Spirit, whom the Father will send in my name, he shall teach you all things and bring all things to your remembrance, whatsoever I have said unto you." In John 15:26, we learn that the Spirit would testify of the present glory of Christ. But here, in John 16:13, it is promised that He would show them things concerning the future! There are many prophecies scattered throughout the Epistles— far more than most people imagine— which the Spirit has given. But the main reference, no doubt, in this word of Christ, was to the book of the Revelation, the opening sentence of which reads, "The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass." It is the Revelation of Jesus Christ, for He is its chief subject and object; yet it was given by the Holy Spirit, hence the seven times repeated, "He that hath an ear to hear, let him hear what the Spirit saith unto the churches!" Thus whether it be things past, things present, or things to come, Christ is the grand Center of the Spirit’ s testimony!  

"He shall glorify me: for he shall receive of mine, and shall show it unto you" (John 16:14). This is the prime object before the Spirit: whether it be revealing the truth, speaking what He hears, or showing things to come, the glorification of Christ is the grand end in view. The light of the knowledge of the glory of God in the face of Jesus Christ (2 Cor. 4:6) is both the center and capstone of Divine truth. This is the vital test for every lying spirit which would obtrude itself into the place of the Spirit: rationalism, ritualism, fanaticism, philosophy, science falsely so-called, all dishonor Christ, but the Spirit always magnifies Him. It is a notable fact that (so far as the writer is aware) nowhere in the Epistles has the Holy Spirit told us anything about the Father which had not previously been revealed in and by the Lord Jesus; but He has told us many things about the Son, which Jesus uttered not in the days of His humiliation.  

"He shall glorify me: for he shall receive of mine, and shall show it unto you." The blessed work of the Spirit in revealing to believers the precious things of God is strikingly brought out in 1 Corinthians 2: "Eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love him" (John 2:9). This is a reference to Isaiah 64, and most Christians when quoting it stop at this point, but the very next verse goes on to say, "But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God."  

"All things that the Father hath are mine" (John 16:15). Very blessed is this: the Lord Jesus would not speak of His own glory apart from that of the Father. It is very similar to His words in John 17:10: "And all mine are thine, and thine are mine." "Thus there is opened for us a glimpse into the living blessed bond of love in receiving and giving in the eternal ground of the triune essence of the Godhead. The Father hath from eternity given to the Son to have life and all things in Himself, yet always He is the Son who revealeth the Father, only as the Fatherhood remains with the Father. But all things the Son bringeth and giveth to the Father again, honoreth and glorifieth Him in His being glorified in His people. And this through the Spirit, who with equal rights in this unity taketh from the sole fulness of the Father and the Son, all that He livingly offers in His announcement" (Stier). "Take of mine" should be "receive of mine" as in the previous verse, otherwise the force of "therefore" here would be lost— in the Greek the word is the same in both verses.  

"A little while, and ye shall not see me: and again, a little while and ye shall see me, because I go to the Father" (John 16:16). In the previous verses Christ had touched upon lofty things, now He comes down to the level of His apostles’ needs. He condescends to stoop to their weakness, by addressing Himself to their anguished hearts. From the awful heights of the three persons of the Godhead, He descends to the sorrows and joys of His disciples. "A little while, and ye shall not see me: and again, a little while, and ye shall see me." But what did the Savior mean? This cryptic utterance of His sorely puzzled those to whom it was first addressed, as is clear from the verses which follow. Christ Himself termed it a proverbial form of speech (John 16:25), and this must be kept in mind as we seek its interpretation. Before inquiring into the meaning of our Lord’ s words here, let us first ask as to His purpose in thus speaking so enigmatically.  

The Lord had previously said to the disciples, "Now is the Son of man glorified, and God is glorified in him. Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say unto you" (John 13:31, 33). But it is plain that they understood Him not: "Simon Peter said unto him, Lord, whither goest thou?" (John 13:36). He had said, "I go to prepare a place for you... and whither I go ye know, and the way ye know" (John 14:2, 4). But Thomas had responded, "Lord, we know not whither thou goest; and how can we know the way?" (John 14:5). He had said, "Yet a little while, and the world seeth me no more." (John 14:19). But they were unresponsive: "Now I go my way to him that sent me; and none of you asketh me, Whither goest thou?" (John 16:4). Now the Lord repeats in parabolic form what He had previously announced, in order to arouse them from their stupor of sorrow and to make a deeper impression upon their minds. That His end was gained is evident from the next verse. But we believe that He had a still deeper reason: He was also supplying them with material for comfort in future days of trial. Later, when they recalled these words, they would recognize that the first part of them had received fulfillment— a "little while" after He had spoken and they saw Him not; and this would cheer them with the sure hope that in another "little while" they would see Him again.  

"A little while, and ye shall not see me: and again, a little while, and ye shall see me." In less than two hours, most likely, He was arrested in the Garden, and there the apostles lost sight of their Master— even Peter and John saw Him but for a very little while longer. But He not only disappeared from their bodily vision, but spiritually too they lost sight of Him. Their faith was eclipsed. The words of the two disciples on the way to Emmaus no doubt expressed the common sentiment among His followers at that time: "But we trusted that it had been he which should have redeemed Israel" (Luke 24:21). The fact that they believed not (Mark 16:11, 13) when they first heard of His resurrection, revealed their state of heart. They were in the darkness of doubt, and therefore could not see Christ with the eye of faith. But their seeing Him not, physically and spiritually, was of short continuance. After "a little while"— only three days— He reappeared to them, and then He disappeared again for another "little while" from their bodily vision, though never more would they spiritually lose sight of their Lord and their God.  

Now while the above is probably the primary reference in our Lord’ s words, we have no doubt but that they contain a much deeper meaning, and an application to the whole company of Christians. "There is, as for Christ Himself, the breaking through death into life, so for the disciples a deeply penetrating, fundamental change from sorrow to joy. By no means merely their sorrow at His death, and their joy on His living again, after the analogy of the sorrow and joy of the children of men in their changing experience; but as the mediating expression of an essential internal process which the Holy Spirit completed in their case, but which is still going on to the end of all. Thus as the way of the disciples through sorrow to joy between the crucifixion and resurrection of our Lord was already for them something preparatory and typical, it becomes to us a type of the way which all His future disciples have also to pass through that godly sorrow which distinguishes them fully from the world into the joy of faith and life in Christ Jesus" (Stier).  

"A little while, and ye shall not see me: and again a little while, and ye shall see me." We believe that it is misleading to place a comma after the word "again," because there are two distinct periods here in view, two "little while’ s": "a little while and ye shall not see me" referred, first, to the interval between His death and resurrection; "and again a little while and ye shall see me," which first found its fulfillment after His resurrection, but in its deeper meaning signifies ye shall see Me in a more intimate and spiritual sense. Only ten days after His ascension, by the aid of the Spirit, they saw Him in a new, a deeper, a fuller way than ever before. But there is still a further meaning, with a wider application: "And again a little while": compare with this Hebrews 10:37: "For yet a little while, and he that shall come will come, and will not tarry"! After this present interval of Christ’ s session at God’ s right hand, believers will "see him as he is" and be forever with Him.  

"Because I go to the Father." This is assigned as the reason why the disciples should "see" Him after a "little while." It must be remembered that He was going to the Father in a special character; namely, as the One who had gloriously finished the work which had been given Him to do. He was therefore going to the Father as One entitled to a rich reward. This reward would be bestowed upon Him personally, but also upon the people whom He had purchased for Himself. Hence, His going to the Father thus guaranteed the sending of the Holy Spirit to that people (Acts 2:33) and it was by the Spirit they were enabled to "see" Him (Heb. 2:9). Thus it was His glorification which afforded the means for Him to now reveal Himself unto us spiritually. Moreover, because He has gone to the Father in this character, He will yet come again and receive us unto Himself (John 14:23) when we shall see Him, no longer through a glass darkly. His going to the Father thus manifested His title and fitness to introduce us to the Father’ s House!  

"Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father?" (John 16:17). The Lord’ s words sounded strangely in the ears of the disciples, and some of them began to discuss the seeming paradox. That they should see Him, and that they should not see Him!— it sounded like a contradiction in terms. And even His expression of going to the Father was by no means plain to them. They thought that the Messiah would remain on the earth (John 12:34). There was no place in their theology for His leaving them and returning to the Father. And yet there ought to have been: see Psalm 68:18; Psalm 110:1. They erred through not knowing the Scriptures; hence their bewilderment here. How forcibly this illustrates the fact that the difficulties we find in the words of Scripture are self-created— due to our preconceptions and prejudices.  

"They said therefore, What is this that he saith, A little while? We cannot tell what he saith" (John 16:18). This refers, apparently, to the answer which others among the Eleven made to those of their number (mentioned in the previous verse) who were quietly discussing what the Lord had just said. The first group were completely bewildered; the second puzzled mainly by the "little while." They "desired" to ask Christ, as is clear from John 16:19; yet they refrained from doing so. And how slow, oftentimes, are we to seek for light! "Ye have not, because ye ask not" (James 4:2)! God has designedly put many things in His Word in such a way that their meaning cannot be obtained by a rapid and careless reading. He has clone so in order to exercise us, and to drive us to our knees; to make us cry, "Open thou mine eyes, that I may behold wondrous things out of thy law" (Ps. 119:18); and to pray, "That which I see not, teach thou me" (Job 34:32).  

"Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again a little while, and ye shall see me?" (John 16:19). "It may seem strange that the desire did not at once find expression in direct inquiry; for surely they had been long enough with Him, and had known Him sufficiently well to induce the conviction that He was ‘ meek and lowly in heart,’ and always more ready to give, than they were to receive, instruction. The truth seems to be, that on this occasion they were both ashamed and afraid to seek the information which they were anxious to obtain— ashamed to acknowledge their ignorance on a subject on which their Master had so often addressed them; and afraid, it may be equally, that they should draw down on themselves a faithful, though kindly rebuke. What is said of a former declaration, seems to have been true of that which now perplexed them, ‘ they understood not the saying, and they were afraid to ask him’ ; Mark 9:32" (Mr. John Brown).  

"It is to be noted that the Lord did not reply directly to their intended question. He does not give them further information on the subject concerning which they were curious. The point which perplexed them was His promised speedy return. They had half made up their minds to lose Him. They had a kind of vague, undefined suspicion that their worst fears regarding Him were about to be realized: but if so, what could He mean by speaking of this quick return? If He must die, how can it be only for a little while?’ As yet they knew not the Scriptures what the rising from the dead should mean. Their minds were confused, and their hearts filled with sorrow. So the Lord dwells upon this point of time, though He does not directly answer the desired question. He prefers now rather to give them some general prospect of brighter days to come: their sorrow shall give place to joy: that should be short, this should be lasting; that for a time only, this forever." (Mr. George Brown).  

The Lord knows what things we have need of before we ask: all things are open before Him, even our hearts! He would not leave His disciples in uncertainty: "Before they call I will answer; and while they are yet speaking, I will hear" (Isa. 65:24). There is something very impressive in the way in which the Lord Jesus here repeats what He had said just before: evidently with the intention of fixing these words in their minds. Seven times in these four verses occurs this expression "a little while." How the Spirit would impress upon us the brevity of our earthly pilgrimage! How the Lord here emphasizes the blessed truth that we should be daily, hourly, expecting His return!  

"Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy" (John 16:20). There is no change of subject here as some have strangely thought. Instead, the Lord mentions the effects of not seeing Him and seeing Him again. The double meaning of His words in John 16:16 must be borne in mind— their immediate reference to the apostles, and their wider application to all Christians. As they concerned the Eleven, Christ made it known that they would first mourn for Him as one dead, and not only would the decease of their unfailing Comforter result in deep lamentation, but the rejoicing of the world over its seeming victory and His defeat would intensify their sorrows. But after a short season their grief would be turned into rejoicing.  

Strikingly was this prediction fulfilled. When Mary Magdalene came to the apostles to announce the Savior’ s triumph over the grave, she found them mourning and weeping (Mark 16:10). When Christ approached the two disciples walking to Emmaus, He asked "What manner of communications are these that ye have one to another? as ye walk and are sad" (Luke 24:17). How often during those three days must they have remembered His words "Ye shall weep and lament." And while the beloved disciples were sunk in sorrow, their enemies were rejoicing. Solemnly does this come out in the prophetic plaint of the Messiah: "Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause" (Ps. 35:19). But these words of Christ also have a direct application to all His people on earth: "Sorrow" is their portion too— how could it be otherwise as identified with the Man of sorrows during the time of His rejection! The awful enmity of men against God; the way in which the world still treats His beloved Son; the many false prophets who dishonor the Lord; the absence of the Savior Himself; and the sight of our fellow-creatures rushing heedlessly to destruction, these are enough to make Christians "weep and lament." Add to these our own sad failures, and the failures of our brethren— often more apparent to us than our own— and we can at once perceive the force of the apostle’ s words, "Even we ourselves groan within ourselves waiting for the adoption, the redemption of our body" (Rom. 8:23).  

"But your sorrow shall be turned into joy" (John 16:20). The woman who saw the risen Savior as they returned from the sepulcher "with fear and great joy" (Matthew 28:8) ran to announce the glad tidings to the disciples. When He Himself appeared to them we read, "Then were the disciples glad, when they saw the Lord" (John 20:20). And when He ascended on high "they worshipped Him and returned to Jerusalem with great joy" (Luke 24:52). But mark here the minute discrimination of our Lord’ s language. It was not only that their sorrow should give place to joy, but be "turned into joy." Their sorrowing became joy! The very cause of their sorrow— the death of Christ— now became the ground and subject of their joy! Grief would not only be replaced by joy, but be transmuted into joy, even as the water was turned into wine! The Cross of Christ is glorified into an eternal consolation. And what was it, or rather Who was it that brought this about? None other than the Holy Spirit. He has so interpreted for us the death of the Savior that we now cry, "God forbid that I should glory save in the cross of our Lord Jesus Christ" (Gal. 6:14). So our title for this chapter still holds good here: it is Christ glorified by the Spirit.  

The final meaning of this profound and full word of Christ’ s, "your sorrow shall be turned into joy," will find its ultimate realization in all His people when He comes to receive us unto Himself. Weeping may endure for a night, but joy cometh in the morning. And even here the exactitude of our Lord’ s language is to be seen: our "sorrow" shall be "turned into joy": our present groanings are but creating within us a larger capacity for joy in the grand hereafter: "Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory" (2 Cor. 4:17). But how fearful the contrast in the case of unbelievers: "Woe unto you that laugh now: for ye shall mourn and weep" (Luke 6:25)!  

"A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world" (John 16:21). Plain and simple though this verse appears to be, yet we believe, there is a depth and fulness in it which has never been fully apprehended. First of all it is evident that we have a double parallelism: "a little while and ye shall not see me" (John 16:16), "ye shall weep and lament, but the world shall rejoice, and ye shall be sorrowful" (John 16:20), "a woman when she is in travail hath sorrow, because her hour is come" (John 16:21), all refer to the same thing— the same period of time, the same experience. So too "again a little while and ye shall see me" (John 16:16), "your sorrow shall be turned into joy" (John 16:20), and "as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world" (John 16:21), also correspond. What we have here in verse 21 repeats, but in figurative language, what Christ had said in the previous verses. The Lord now illustrates by a reference to the most familiar of all examples of joy issuing from sorrow. The force of the figure used to portray our sufferings intimates the necessity of them, their severity, their brief duration, and the fact that they are antecedent to and productive of joy. So much is clear on the surface. But in its deeper meaning the figure which the Savior here employed went beyond His literal language in the previous verse.  

The symbolical domain of nature has much to teach us if we have eyes to see and hearts to receive. God has wisely and graciously ordered it that the pangs of the mother are compensated in her joy over the fruit of her anguish. And this is a symbolical prophecy, written in nature by the Creator’ s finger, of the birth of the new man. That, too, is preceded by travail, both on the part of the Spirit and of the one He brings forth: but here travail gives place to joy. The same process is also repeated in the Christian life. The travail-pangs of "mortification" are the precursors of resurrection-joys. There must be, for us too, the cross before the crown. There must be fellowship with the sufferings of Christ, before we share His glory (Rom. 8:17). Plain intimation of this is given in His words here: "her hour is come"— the same expression used by Him so often in conjunction with His own "travail" The Holy Spirit has also used this same figure of a travailing woman to set forth the relation in which this present life stands to the future life: see Romans 8:12, 19, 22, 23.  

Marvellously full is this word of Christ’ s. Fulfilled not only in the experience of the apostles, fulfilled in our regeneration, it is still further fulfilled in our Christian life.  

"And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you" (John 16:22). There is little need for us to enter into a lengthy exposition of this verse. In it the Lord gathers up into a brief summary all that He had said from John 16:15 onwards. There is the same fulness of reference as before. Directly, it applied, to the case of the apostles. For a short season they sorrowed over their Master’ s death and absence. This gave place to rejoicing at His resurrection and ascension. But the permanency of their joy— "none taketh from you"— was secured by the coming of the Spirit. But our Lord’ s words were also addressed to the entire body of His people, therefore, as has been said, "The way of the first disciples between the Passion and Pentecost is a type of the whole interval of the Lord’ s Church between His departure to the Father and His final return" (Stier).  

The following questions are to aid the student on the dosing portion of John 16:—   

1. In what "day," verse 23?  

2. What is meant by "ask me nothing," verse 23?  

3. What is the meaning of the first part of verse 24?  

4. When did Christ show them "plainly," verse 25?  

5. What is the meaning of verse 26?  

6. Did the disciples really understand Christ now, verse 29?  

7. In what sense did Christ "overcome the world," verse 33?  

  

Combined Bible: Joh 16:23-33

of the Gospel of John   

CHAPTER 56   

Christ’ s Concluding Consolations   

John 16:23-33   

The following is an Analysis of the dosing section of John 16:—   

1. Asking the Father in the name of Christ, verses 23, 24.  

2. Christ’ s promise to show the Father plainly, verse 25.  

3. The Father’ s love made known, verses 26, 28.  

4. The confession of the apostles, verses 29, 30.  

5. Christ’ s challenge of their faith, verse 31.  

6. Christ’ s solemn prediction, verse 32.  

7. Christ’ s comforting assurance, verse 33.  

Our present section contains the dosing words of our Lord’ s Paschal Discourse. We trust that many readers have shared the writer’ s sense of wonderment as we have passed from chapter to chapter and verse to verse. A truly wondrous one was this address of Christ. It stands quite by itself, for there is nothing else like it in the four Gospels. Here the Savior is alone with His own, and most blessedly does He reveal His tender affections for them. Here He speaks no longer to those whose hopes were to be realized in Judaism. Here He anticipates what is treated of in fuller detail in the Epistles, speaking as He does of the Christian’ s position, portion, privileges and responsibilities. There is a fulness in His words which it is impossible for us to exhaust, a depth we can never completely fathom in this life. Every verse will richly repay the most diligent and prolonged study.  

In the closing verses of John 16 the Lord Jesus proceeds to set forth even more fully the blessings and privileges which were to issue from His going to heaven, declaring, too, the Father’ s love for those whom He had given to the Son. First, He assures believers of the readiness of the Father to grant unto them whatsoever they asked Him in the Son’ s worthy name. Next, He tells them that in thus asking, their joy should be made full. Then He announces that the time would come when He should no more speak in dark sayings, but He would show plainly of the Father. This is followed by the declaration that the Father loveth them because they loved the Son. Then He reminds them again that, having come forth from the Father into the world, He would leave the world and return to the Father. After this there is a break made by the disciples affirming their faith in Him. This is met by the solemn warning that, nevertheless, they would forsake Him. Then He closes by His never-to-be-forgotten words, "Be of good cheer, I have overcome the world." May the Spirit of the Truth grant us His sorely needed guidance as we ponder this passage together.  

"In that day ye shall ask me nothing" (John 16:23). This short sentence has proven a sore puzzle to many of the commentators. There is wide difference of opinion, both as to what "day" is in view here, and as to what is signified by "ye shall ash me nothing." That Christ was here looking forward needs not to be argued; but how far forward is what many have not found it easy to decide. Did He mean that day, after the brief interval of separation when they should meet again, of His resurrection? Did He mean the day of pentecost, when the Spirit was to descend upon them, enduing them with power? Did He mean the whole period of Christianity, the "day of salvation?" Or, did He employ this term in the sense that it has in so many Old Testament prophecies (see Isaiah 2:11; Isaiah 5:30; Isaiah 11:10, etc.),the day of His public manifestations? Or, did He look beyond the bounds of earth’ s history to the unending perfect "day", the Day of glory? Each of these meanings has been severally contended for by able expositors, and in view of the profound fulness of our Lord’ s words, we would hesitate to limit them to any one of these possible alternatives: probably several of them are to be combined.  

"And in that day ye shall ask me nothing." This is not the first time that this expression was used by Christ. In John 14:20 we find that He said, "At [in] that day ye shall know that I am in my Father and ye in me, and I in you." But even there this expression can hardly be limited to one specific reference. If the reader will turn back to our comments on that verse he will find that we have explained it to signify: first, the day when the Holy Spirit was given to guide believers into all the truth; second, and ultimately, to the clay of glory, when we shall know even as we are known. It is thus that we understand "In that day" here in John 16:23; having both a narrower and wider meaning, a nearer and a remoter application.  

"When in immediate connection with what has just been said, we find the greatest promise connected with the strikingly prominent ‘ in that day’ it becomes needful to mark carefully the meaning of this formula. It is obvious that it cannot mean any individual day; and we cannot avoid seeing that the time signified by it begins with the day of the resurrection, if we rightly understood the great turning point of the future, which our Lord since John 14:3 has had always before His eyes, has its commencement in the resurrection-morning after the night of suffering and death. But as certain as we have seen embraced in John 16:20-22, a comprehensive glance at all the future of the Church, must we in this connected but heightened conclusion of all, give the words their furtherest reach of signification. The Lord, as we think at least, intends this ‘ in that day’ to include tint of all, the whole period of the dispensation of the Spirit, which already typically commenced in His first return and seeing them again:— and then, pre-eminently, the end of this time, the consummation of the fulness of the Spirit in His own when He shall have unfolded and imparted all that is Christ’ s to His people. This is plain from the greatness of the promise connected with it, which can never have its full realization till that goal is reached. ‘ And in that day ye shall ask me nothing. Great and unfathomable word.’ " (Stier.)  

But what is meant by "ye shall ask me nothing?" Strangely and deplorably has this been perverted by some. There have been a few who have argued from this verse that we are here forbidden to address Christ, directly, in prayer. But Acts 1:24; 7:59, to say nothing of many passages in the Epistles, dearly refutes such an error.  

"Ye shall ask me nothing." The first key to this is found in the particular term our Lord here employed. In the Greek another word is used in the latter part of this same verse where He says, "Whatsoever ye shall ask the Father in my name, he will give it you." While it is true that these two words are used, in some passages, almost interchangeably, yet that they have a distinct meaning is clear from several considerations. If the usage of each word be carefully traced through the New Testament it will be found that the former (erotao) is expressive of familiar entreaty, whereas the second (aiteo) signifies a lowly petition. Hence, whilst the Lord Jesus is found employing the former in His asking the Father on behalf of His disciples, never once does He use the latter term. Even more significant is it to find that Martha— who had not sat at His feet and learned of Him as had her more spiritual sister— used the latter word when she said, "I know that even now, whatsoever thou wilt ask of God, God will give it thee" (John 11:22); failing to discern the Divine glory of His person, she supposed that He would have to appeal to God as a suppliant.  

According to its classical usage, "erotao" signifies "to ask questions, to make inquiry in order to obtain information." It is employed in this sense in a number of passages: to seek no further, we find it bearing this meaning in John 16:19. "Now Jesus knew that they were desirous to ask him, and said unto them, Do you inquire among yourselves?" But like the words "in that day," so "ye shall ask me nothing" seem to have a double significance here— a relative and an absolute, an immediate and remote, a primary and an ultimate.  

"Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you" (John 16:23). Here is the second key to the first part of this verse, so far as its primary meaning and immediate application is concerned: asking the Father everything, is contrasted from asking the Son nothing. "In that day" refers primarily to the time when, the Holy Spirit was given to them, in which "day" we are now living. But when the Holy Spirit came, Christ would be absent; then, instead of asking the Savior questions (as they did constantly while He was with them), they would petition the Father. "The Lord is really signifying the great change from recourse to Him as their Messiah on earth for every difficulty, not for questions only, but for all they might want day by day, to that access to the Father into which He would introduce them as the accepted Man and glorified Savior on high" (Mr. W. Kelly). This accounts for the "Verily, verily" with which Christ introduced this second statement: it emphasized the certainty and sufficiency of the new recourse of the disciples which He now made known unto them. And how this emphasized His "it is expedient for you that I go away" (John 16:7)! Petitions in Christ’ s all-prevailing name the apostles would be permitted to present to the Father, which was something no saint before the Cross had ever been instructed to urge. As the God of Israel He had been known: but now believers were to approach Him in the conscious relationship of children addressing their Father!  

But if we look forward to the ultimate fulfillment of Christ’ s words "in that day ye shall ask me nothing," they signify that in the Glory we shall know even as we are known, and there will no longer be any need to interrogate Him about any of the problems which now so sorely perplex us. Then we shall— to speak in the language of the context— understand the meaning of our present "sorrows" and "rejoice" forever, for the wise Love that appointed them. Having thus pointed us forward to the final goal, the Lord provides encouragement for us as we journey toward it— "Whatsoever ye shall ask the Father in my name he will give it you." The "whatsoever" must be qualified by whatever is for the Father’ s glory, will promote His Son’ s interests, and is for our good.  

"Hitherto have ye asked nothing in my name" (John 16:24). The Lord was not reproving His disciples for a failure in their prayer-life, but was announcing one of the consequences of the great change then at hand. If the reader will note carefully what we said on John 14:13, 14, he will see how impossible it was for saints to pray in the name of the Lord Jesus before His ascension. In the previous verses we have learned what the results of the coming of the Spirit would be saintwards, here we are shown the effects Godwards. Consequent on Christ’ s exaltation, the Spirit in and with believers would draw out their hearts in prayer, teaching them to present their petitions to the Father in the all-prevailing name of the Son.  

"Ask, and ye shall receive, that your joy may be full" (John 16:24). "I enjoin you thus to pray, that not only may you be delivered from all despondency and heart-trouble, but that in the enjoyment of all heavenly and spiritual blessings, and in the possession of all that is necessary and sufficient to secure the success of the great enterprise on which you are about to enter, you may be filled with holy happiness, heavenly joy— joy in the Holy Spirit. There is a close connection between the two advices given by an apostle under the influence of the Spirit of His Master: ‘ Rejoice evermore: pray without ceasing’ (1 Thess. 5:16, 17). The second is the means of securing the first. If we cease to pray, we are likely to cease to rejoice— we must ‘ pray without ceasing’ that we may ‘ rejoice evermore’ : and were we, instead of being anxious, careful, and troubled about many things, to ‘ be anxious about nothing, but in everything by prayer and supplication, make our requests known unto God, with thanksgiving’ (Phil. 4:6), assuredly the ‘ peace of God, would keep our hearts and minds through Christ Jesus’ ; and, amid external troubles, our joy would be full" (Mr. John Brown).  

"These things have I spoken unto you in proverbs: but the time cometh when I shall no more speak unto you in proverbs, but I shall show you plainly of the Father" (John 16:25). It will be noted that the margin gives "parables" as an alternative for "proverbs." In this word of Christ there is, again, a fulness of meaning which no brief definition can comprehend. In the Greek there are two words used (for the one Hebrew word "mashal")— "parabole" and "paroimia": the former is never used in John’ s Gospel: the latter occurs in John 10:6 and here. Possibly it had been better to render it "dark saying" in the present instance, as the Lord sets it in antithesis t rom "showing plainly of the Father." And yet the thoughts connected with "proverbs" is not to be excluded. The wisdom of Solomon is recorded in his "Proverbs." So the Lord here intimates that He, the Truth, the "greater than Solomon," would not do otherwise than speak in sentences with a fulness of meaning which no mere mental acumen can penetrate. But again, the Greek word here may properly be rendered "parables," and the distinctive idea connected with this term is probably to be included as well.  

"Parables are truths given and yet concealed from those who cannot or will not receive them; but to the ready heart that can take them in, they can be made known, as we see in Matthew 13:13-16. The parables there were not understood by His enemies and would not have been by the disciples, but He opened them. A parable is not a story to illustrate a truth; it is the truth itself. As though He would say, ‘ It will not be received, but I will speak it nevertheless.’ It is like a nut, needing to be cracked open, but the kernel is there; and rich too. Now He had spoken to them in that way. Many of the incidents that occur have truth in them that would be open only to the ear and eye of the new man, enligntened and exercised by the Holy Spirit.  

"He had said these things, whether they understood them or not; but the hour was coming when He would no more speak unto them in parables, but would show them plainly of the Father. That is now by the Holy Spirit. ‘ There is no book in me Scripture that is more full of teaching that requires fellowship with the subject, and the mind of the writer— the Sprat— than the Gospel of John. Wherein we fail, it is that we are so little in fellowship with Him. The deeper the fellowship, the more thoroughly we would understand all that has been told. That is, men, me reason for speaking in parables, but not doing it when the Holy Spirit comes (there are no parables in the Epistles, and note 2 Corinthians 3:12: A.W.P.). The Holy Spirit’ s business is to take of the things of Christ and tell them out and make them actually ours." (Mr. Malachi Taylor).  

The Lord went on to say that the time (hour) was at hand when He would speak no more obscurely to the disciples, but would plainly "show them of the Father." This promise began to be accomplished even before Pentecost. On the very day of His resurrection, "beginning at Moses and all the prophets, he expounded" to the two disciples on the way to Emmaus, "the things concerning himself" (Luke 24:27). To Mary Magdalene He made known that His Father was His brethren’ s Father (John 20:17). So in Luke 24:45 we are also told, "Then opened he their understanding, that they might understand the Scriptures." But the complete fulfillment was given in the coming of the Spirit to guide them into all the Truth: then the veil was completely taken off their hearts, and with open face they contemplated the glory of God in the face of Jesus Christ. In John 16:14 the Lord had said the Spirit would "show," here He says "I will show"; there He had spoken of the Spirit showing the things "of mine," here "I will show of the Father." This interchange strikingly attests the unity of the three Persons in the Godhead.  

"At that day ye shall ask in my name" (John 16:26). In the day of the Spirit believers would ask the Father in the name of Christ, not only plead His name as a motive, but come to God in the value of His person. What an incentive is this for each Christian reader to engage in this holy exercise! "The benefit of prayer is so great that it cannot be expressed. Prayer is the dove which, when sent out, returns again, bringing with it the olive-leaf, namely, peace of heart. Prayer is the golden chain which God holds fast, and lets not go until He blesses. Prayer is the Moses’ rod which brings forth the water of consolation out of the Rock of Salvation. Prayer is Samson’ s jawbone, which smites down our enemies. Prayer is David’ s harp, before which the evil spirit flies. Prayer is the key to heaven’ s treasures" (John Gerhard.)  

"And I say not unto you, that I will pray the Father for you." The first design of Christ in these words was to repel a false notion which many have entertained, namely that the Father must be besought by Christ before He will notice us. It is not that Christ here denies that He would intercede for us, but He would assure us that such intercession on His part is not needed to induce the Father to love us— the next verse makes it very clear. It was Christ assuring His disciples that, following His exaltation ("in that day"), the way would be open for them to come into the Father’ s presence. "I say not unto you, that I will pray the Father for you." "This no more denies Christ’ s intercession for us, than John 16:23 forbids the servant praying to his Lord about His work or His house. It is not an absolute statement, but it is simply an ellipse, which the words following explain." (Mr. W. Kelly.)  

"For the Father himself loveth you, because ye have loved me, and have believed that I came out from God." (John 16:27). This at once indicates the line of thought in the Savior’ s mind at the close of the previous verse. It was not that He had to coerce the Father either to hear our prayers or to love us. The favors which we receive from the Father are not extorted from Him by the importunate pleading of the Savior. So far from the Father having no regard for our happiness He loves us, loves us with a special love of approbation because we love His Son: therefore is He ever ready to minister to our welfare, watching over us with paternal affection and care. The Father does not love us because Christ intercedes for us; but Christ intercedes for us because we are the objects of the Father’ s special love. What a blessed word is this! Spoken for our assurance and comfort as we journey homewards. Whatsoever they ask in Christ’ s name shall be given them, is secured by the love of the Father, no less than by the intercession of Christ; nay, even more so, inasmuch as the only fountain is more than the only channel, though both are equally necessary in their own places." (Mr. John Brown.)  

"For the Father himself loveth you, because ye have loved me, and have believed that I came out from God." It is to be noted that "love" is here placed before "believing." One reason for this was because Christ had just been speaking of love in the previous verse; now He proceeds to speak of faith so as to prepare the way for that profession of faith which the disciples at once made. But no doubt the word "believe" here is used as in John 14:1. It was not the initial act of faith in the Lord Jesus, but the confiding in and on Him after His return to the Father.  

"I came forth from the Father, and am come into the world; again, I leave the world, and go to the Father." (John 16:28). "Having been led to mention His coming forth from God, our Lord concludes His explicatory remarks by stating in the fewest words the truths which, above all others, it was of importance that the disciples should hold fast in the hour of temptation, which was just coming on them to try them." (Mr. John Brown.) These are the vital facts for faith to lay hold of. First, Christ came forth from the Father. He is the heavenly One come down to earth; not only "sent" officially, but "come" by voluntary consent. Second, He came into the world; and why? That He might be the Savior of sinners. Third, He has gone back to the Father. How? Through death and resurrection. With what intent? To diffuse from on high the benefits of His redeeming work. Christ’ s design here was to show the apostles how fully warranted was their confidence in Himself.  

"His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb. Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou earnest forth from God." (John 16:29, 30). This confession of the apostles looks back to what Christ had just said in John 16:27, 28. The assurance that the Father Himself loved them had comforted their hearts: the declaration from their Master’ s own lips that they "loved and believed" in Him gave them new confidence. As Calvin beautifully puts it: "The disciples did not fully understand the meaning of Christ’ s discourse; but though they were not capable of this, the mere odor of it refreshed them." All was no longer dark to them; their faith was confirmed. When they declared, "now speakest thou plainly, and speakest no proverb" (obscure saying), they were looking back to what He had said in John 16:25. It seems clear that the apostles imagined the "day" the Lord mentioned had already arrived, and that their Master was now making good His promise to them. This is the more evident from their statement, "Now are we sure that thou knowest all things, and needest not that any man should ask. thee," which looks back to John 16:23: "And in that day ye shall ask me nothing."  

"Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou earnest forth from God." The disciples perceived that the Lord had accurately discerned their thoughts, and, unasked, had solved their difficulties. Yet it is dear that they failed to take in the fulness of what He had just said. They believed that He had come forth from "God" (John 16:27). So far, so good. But He had spoken of coming forth from "the Father" and of returning to Him (John 16:28). Upon this they were silent, and for a very good reason: at that time they neither believed nor understood that deeper point of view. The "Father" is God truly. But God speaks of the one Divine Being who is over all Creator, Governor, Sustainer, Judge. Father speaks of relationship, the relationship of God to His children. Of this the disciples, as yet, understood little, perhaps nothing.  

"We believe that thou camest forth from God." Really this went no further than a confession that He was the promised Messiah. Nicodemus said, "Rabbi, we know thou art a teacher come from God" (John 3:2). The woman of Samaria exclaimed, "Come see a man who told me all things that ever I did: is not this the Christ?" (John 4:29). Those who witnessed the miracle of the loaves avowed, "This is of a truth that prophet that should come into the world" (John 6:14). Peter testified, "We believe, and are sure that thou art that Christ, the Son of the living God"— not "Father"! (John 6:69). Martha said, "Yea, Lord, I believe that thou art the Christ, the Son of God, which should come into the world." (John 11:27). The word of the apostles here in John 16:30 went no farther than these other confessions. "We believe that thou camest forth from God." In truth they had apprehended nothing that raised them above the effect of Christ’ s rejection; only the realization that He came forth from the Father and was returning to Him, could give this.  

"They had no conception of the mighty change from all that they had gathered of the Kingdom as revealed in the Old Testament, to the new state of things that would follow His absence with the Father on high and the presence of the Holy Spirit here below. It sounded plain to their ears; but even up to the ascension they feebly, if at all, caught a glimpse of it. They to the last clung to the hopes of Israel, and these surely remain to be fulfilled another day. But they understood not this ‘ Day,’ during which, if the Jews are treated as reprobate, even as He was rejected of them, those born of God should in virtue of Christ and His work be placed in immediate relationship with the Father. His return to the Father was a parable still, though the Lord does not correct their error, as indeed it was useless: they would soon enough learn how little they knew. But at least even then, they had the inward consciousness that He knew all, and, as He penetrated their thoughts had no need that any should ask Him. ‘ Herein we believe that thou camest out from God.’ Undoubtedly— yet how far below the truth He had uttered (in John 16:28), is that which they were thus confessing! The Spirit of His Son sent into their hearts would give them in due time to know the Father; as redemption accomplished and accepted could alone provide the needful ground for this" (The Bible Treasury). No wonder the Lord had just previously announced to the apostles: "I have yet many things to say unto you, but ye cannot bear them now"!  

"Jesus answered them, Do ye now believe?" (John 16:31). It seems to us that the Lord was here challenging their faith. In a real sense they did believe that He was the promised Messiah— "come out from God." But their faith was on the eve of being severely tested, and under that testing it would be shaken to its very foundations; though fail it would not. He with His own omniscient foresight, knew what lay ahead of them. The indignity, the sufferings, the crucifixion of their Master would indeed cause them to be "offended." Their faith was genuine; but it was not strong as they supposed. This explains, we think, the "now"— "Jesus answered them, Do ye now believe?"; ye believe Me while I am with you and things are going according to your minds, but what will you do when I shall be taken from you, delivered into the hands of the Gentiles, die, and be buried! The Lord then was warning them against their self-confidence.  

"We need not doubt that the profession of the Eleven was real and sincere. They honestly meant what they said. But they did not know themselves. They did not know what they were capable of doing under the pressure of the fear of men and strong temptation. They had not rightly estimated the weakness of the flesh, the power of the Devil, the feebleness of their own resolutions, the shallowness of their own faith. All this they had yet to learn by painful experience. Like young recruits, they had yet to learn that it is one thing to know the soldier’ s drill and wear the uniform, and quite another to be steadfast in the day of battle. Let us mark these things and learn wisdom. The true secret of spiritual strength is self-distrust and deep humility. ‘ When I am weak, then am I strong’ (2 Cor. 12:10). None of us, perhaps, have the least idea how much we might fall if placed suddenly under the influence of strong temptation. Happy is he who never forgets the words, ‘ Let him that thinketh he standeth take heed lest he fall,’ and, remembering our Lord’ s disciples, pray daily, ‘ Hold thou me up and then I shall be safe.’ " (Bishop Ryle).  

"Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone" (John 16:32). This was spoken For the disciples’ sakes, that His prediction of the heavy hour of pressure might prepare them for it. It was said to humble them, to destroy their present self-confidence. Note the opening, "Behold" to arrest their attention! "Ye shall be scattered!" Without the Shepherd, they would be dispersed abroad. "Every man to his own"— his own shelter or hiding-place. Each of them would provide for his own safety. When the storm burst there was shelter for all but Christ. He performed His Work of Atonement alone, because He alone was qualified to do it.  

"And yet I am not alone, because the Father is with me" (John 16:32). How gracious of the Savior to address this word for the comfort of their hearts! Moreover, the consciousness of the Father’ s presence was the stay of His own heart. This is clear from Isaiah 50:7, "For the Lord God will help me; therefore shall I not be confounded; therefore have I set my face like a flint, and I know that I shall not be ashamed." "Let us here, in transition to the following verse mark how all this is a type for the entire future of the Church. Often is this scattering of the disciples from His presence repeated, in various degrees and with various manifestations, but He is not alone. And even if in this day all men were to leave Him, He abides what He is, and the Father is with Him. His holy cause can never be forsaken or lost" (Stier). Similarly Calvin remarks: "Whosoever well ponders this will hold firm his faith though the world shake, nor will the defection of all others overturn his confidence; we do not render God full honor unless He alone is felt to be sufficient to us."  

"These things I have spoken unto you, that in me ye might have peace" (John 16:33). Having made a final reference to the awful "hour" then at hand, the Lord winds up His matchless discourse with a parting word of encouragement and victory. He here condenses into a single sentence the instruction which He had given them in the upper room. The "peace" of His own was what His tender heart was concerned about. "Ever thinking more of others than of Himself, even in this near prospect of the bitter Cross, He forgets His own grief in the grief of His disciples. He is occupied in comforting those who ought to have been His comforters" (Mr. G. Brown). The "peace" of which He spake can be enjoyed only by communion with Himself. In the previous verse He had mentioned their forsaking Him; but He had not forsaken them. Three days later He would return with His "peace be unto you" (John 20:19), then did they learn, once for all, that in Him alone was peace to be found. But He does not hide from them the fact that "in the world" they should have "tribulation,’’ but He first assures them that, notwithstanding this, there was peace for them in Him.  

"In the world ye shall have tribulation" (John 16:33). This is not to be restricted to the violent enmity of the ungodly. It is a general term for distress of any kind. The Latin word from which our "tribulation" is taken, was used of the flail which separated the wheat from the chaff. There are temptations, trials, troubles in the world as well as from it. "In the world" is to be in the place of testing. While the Christian is left down here he suffers from the weakness and weariness of the body, from temporal losses and disappointments, from the severing of cherished ties, as well as from the sneers and taunts, the hatred and persecution of the world. But though "in the world" is tribulation, "in Christ" there is "peace." The world cannot rob us of that, nor can its evil "prince" destroy it. But let us never forget that this "peace" is only enjoyed by faith. It is only as we abide in conscious communion with the Savior that we can anticipate the unclouded and unending joys of the future. The peace which is for us in Christ is appropriated just so far as faith lays hold of our perfect acceptance, our eternal security, and our wondrous portion in Him.  

"But be of good cheer; I have overcome the world" (John 16:33). The influence and power of "the world" is powerful, but not all-powerful. It has been fought and overcome. One greater than it, mightier than its "prince," has been here, and vanquished it. The world did its utmost in the battle, but the Son of God prevailed. Noah condemned the world (Heb. 11:7), but Christ conquered it. It has no longer any power left but what He permits. It was in the way of temptation, suffering and obedience that He fought and won. Therefore let us "Be of good cheer." The world is a conquered world; it has been conquered for us by Christ. Then let us take courage. The storms of trial and persecution may sometimes beat fiercely upon us; but let them only drive us closer to Christ.  

"But be of good cheer; I have overcome the world." What a glorious close for this Discourse! The foundation of peace is our Savior’ s personal victory, here anticipated by Him before the conflict! How this should stimulate us. The world is still essentially the same; but so is Christ! And our Lord is still saying, "Be of good cheer; I have overcome the world." There must be no surrender, no compromise, no fellowship with the world. Here is our Lord’ s war-cry: him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne" (Rev. 3:21). Ere long the conflict will cease by the victory gained, for "Whatsoever is born of God overcometh the world; and this is the victory that overcometh the world, even our faith" (1 John 5:4). The day is nigh at hand when Christ shall come to reward His servants. Then shall the victor be crowned. "And oh, the delight of casting these crowns at His feet, and ascribing forever and ever, glory, and honor, and dominion and blessing to the Great Overcomer, to Him who conquered for us, who conquered in us, who made us more than conquerors! It is sweet to anticipate this glorious result of all our tribulations and struggles; and in the enjoyment of peace in Him amidst these struggles and tribulations, to raise, though in broken accents, and with a tremulous voice, the song which, like the sound of great waters, shall unceasingly, everlastingly, echo through heaven, ‘ Worthy is the Lamb that was slain’ " (Mr. John Brown).  

Let the student work on the following questions as preparation for our next lesson:—   

1. What does the "lifting up of His eyes" teach us, verse 1?  

2. What did Christ refer to in "glorify thy Son," verse 1?  

3. How is verse 2 related to Christ’ s petition?  

4. Does verse 3 give a definition of "eternal life" or— ?  

5. Why did Christ refer to the Father as "the only true God," verse 3?  

6. What was Christ’ s "glory" before the world, verse 5?  

7. By how many different pleas (in verses 1, 4) does Christ support His petition in verse 5?  

  

Maclaren: Joh 16:1-6

Why Christ Speaks

These things have I spoken unto you, that ye should not be offended. They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service. And these things will they do unto you, because they have not known the Father, nor Me. But these things have I told you, that, when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you. But now I go My way to Him that sent Me; and none of you asketh Me, Whither guest Thou? But because I have said these things unto you, sorrow hath filled your heart.'--John 16:1-6.

THE unbroken flow of thought, and the many subtle links of connection between the parts, of these inexhaustible last words of our Lord make any attempt at grouping them into sections more or less unsatisfactory and artificial. But I have ventured to throw these, perhaps too many, verses together for our consideration now, because a phrase of frequent recurrence in them manifestly affords a key to their main subject. Notice how our Lord four times repeats the expression, These things have I spoken unto you.' He is not so much adding anything new to His words, as rather contemplating the reasons for His speech now, the reasons for His silence before, and the imperfect apprehension of the things spoken which His disciples had, and which led to their making His announcement, thus imperfectly understood, an occasion for sorrow rather than for joy. There is a kind of landing-place or pause here in the ascending staircase. Our Lord meditates for Himself, and invites us to meditate with Him, rather upon His past utterances than upon anything additional to them. So, then, whilst it is true that we have in two of these verses a repetition, in a somewhat more intense and detailed form, of the previous warnings of the hostility of the world, in the main the subject of the present section is that which I have indicated. And I take the fourfold recurrence of that clause to which I have pointed as marking out for us the leading ideas that we are to gather from these words.

I. There Is, First, Our Lord's Loving Reason For His Speech.

This is given in a double form. These things have I spoken unto you, that ye should not be offended.' And, again, These things have I told you, that when the time shall come, ye may remember that I told you of them.' These two statements substantially coalesce and point to the same idea.

They are separated, as I have said, by a reiteration, in more emphatic form, of the dark prospect which He has been holding out to His disciples. He tells them that the world which hates them is to be fully identified with the apostate Jewish Church. The synagogue' is for them the world.' There is a solemn lesson in that. The organised body that calls itself God's Church and House may become the most rampant enemy of Christ's people, and be the truest embodiment on the face of the earth of all that He means by' the world.' A formal church is the true world always; and to-day as then. And such a body will do the cruellest things and believe that it is offering up Christ's witnesses as sacrifices to God. That is partly an aggravation and partly an alleviation of the sin. It is possible that the inquisitor and the man in the San Benito, whom he ties to the stake, may shake hands yet at His side up yonder. But a church which has become the world will do its persecution and think that it is worship, and call the burning of God's people an auto-da-fe (act of faith); and the bottom of it all is that, in the blaze of light, and calling themselves God's, they do not know' either God or Christ. They do not know the one because they will not know the other.

But that is all parenthetical in the present section, and so I say nothing more about it; and ask you, rather, just to look at the loving reasons which Christ here suggests for His present speech--that ye should not be offended,' or stumble. He warns them of the storm before it bursts, lest, when it bursts, it should sweep them away from their moorings. Of course, there could be nothing more productive of intellectual bewilderment, and more likely to lead to doubt as to one's own convictions, than to find oneself at odds with the synagogue about the question of the Messiah. A modest man might naturally say, Perhaps I am wrong and they are right.' A coward would he sure to say, I will sink my convictions and fall in with the majority.' The stumbling-block for these first Jewish converts, in the attitude of the whole mass of the nation towards Christ and His pretensions, is one of such a magnitude as we cannot, by any exercise of our imagination, realise. And,' says Christ,' the only way by which you will ever get over the temptation to intellectual doubt or to cowardly apostasy that arises from your being thrown out of sympathy with the whole mass of your people, and the traditions of the generations, is to reflect that I told you it would be so, before it came to pass.'

Of course all that has a special bearing upon those to whom it was originally addressed, and then it has a secondary bearing upon Christians, whose lot it is to live in a time of actual persecution. But that does not in the slightest degree destroy the fact that it also has a bearing upon every one of us. For if you and I are Christian people, and trying to live like our Master, and to do as He would have us to do, we too shall often have to stand in such a very small minority, and be surrounded by people who take such an entirely opposite view of duty and of truth, as that we shall be only too much disposed to give up and falter in the clearness, fullness, and braveness of our utterance, and think,' Well, perhaps after all it is better for me to hold my tongue.'

And then, besides this, there are all the cares and griefs which befall each of us, with regard to which also, as well as with regard to the difficulties and dangers and oppositions which we may meet with in a faithful Christian life, the principles of my text have a distinct and direct application. He has told us in order that we might not stumble, because when the hour comes and the sorrow comes with it, we remember that He told us all about it before.

It is one of the characteristics of Christianity that Jesus Christ does not try to enlist recruits by highly-coloured, rosy pictures of the blessing and joy of serving Him, keeping His hand all the while upon the weary marches and the wounds and pains. He tells us plainly at the beginning, If you take My yoke upon you, you will have to carry a heavy burden. You will have to abstain from a great many things that you would like to do. You will have to do a great many things that your flesh will not like. The road is rough, and a high wall on each side. There are lovely flowers and green pastures on the other side of the hedge, where it is a great deal easier walking upon the short grass than it is upon the stony path. The roadway is narrow, and the gateway is very strait, but the track goes steadily up. Will you accept the terms and come in and walk upon it?

It is far better and nobler, and more attractive also, to tell us frankly and fully the difficulties and dangers than to try and coax us by dwelling on pleasures and ease. Jesus Christ will have no service on false pretences, but will let us understand at the beginning that if we serve under His flag we have to make up our minds to hardships which otherwise we may escape, to antagonisms which otherwise will not be provoked, and to more than an ordinary share of sorrow and suffering and pain. Through much tribulation we must enter the Kingdom.'

And the way by which all these troubles and cares, whether they be those incident and peculiar to Christian life, or those common to humanity, can best be met and overcome, is precisely by this thought, The Master has told us before.' Sorrows anticipated are more easily met. It is when the vessel is caught with all its sails set that it is almost sure to go down, and, at all events, sure to be badly damaged in the typhoon. But when the barometer has been watched, and its fall has given warning, and everything movable has been made fast, and every spare yard has been sent below, and all tightened up and ship-shape--then she can ride out the storm. Forewarned is forearmed. Savages think, when an eclipse comes, that a wolf has swallowed the sun, and it will never come out again. We know that it has all been calculated beforehand, and since we know that it is coming to-morrow, when it does come, it is only a passing darkness. Sorrow anticipated is sorrow half overcome; and when it falls on us, the bewilderment, as if some strange thing had happened,' will be escaped when we can remember that the Master has told us it all beforehand.

And again, sorrow foretold gives us confidence in our Guide. We have the chart, and as we look upon it we see marked' waterless country,' pathless rocks,' desert and sand," wells and palm-trees.' Well, when we come to the first of these, and find ourselves, as the map says, in the waterless country; and when, as we go on step by step, and mile after mile, we find it is all down there, we say to ourselves, The remainder will be accurate, too,' and if we are in Marah' to-day, where the water is bitter,' and nothing but the wood of the tree that grows there can ever sweeten it, we shall be at Elim' to-morrow, where there are the twelve wells and the seventy palm trees.' The chart is right, and the chart says that the end of it all is the land that flows with milk and honey.' He has told us this; if there had been anything worse than this, He would have told us that. If it were not so I would have told you.' The sorrow foretold deepens our confidence in our Guide.

Sorrow that comes punctually in accordance with His word plainly comes in obedience to His will. Our Lord uses a little word in this context which is very significant. He says, When their hour is come.'

Their hour'--the time allotted to them. Allotted by whom? Allotted by Him. He could tell that they would come, because it was as His instruments that they came. Their time' was His appointment. It was only an hour,' a definite, appointed, and brief period in accordance with His loving purpose. It takes all sorts of weathers to make a year; and after all the sorts of weathers are run out, the year's results are realised and the calm comes. And so the good old hymn, with its rhythm that speaks at once of fear and triumph, has caught the true meaning of these words of our Lord's--

Why should I complainOf want or distress,Temptation or pain?He told me no less.'These things have I spoken unto you that ye might not be offended.'

II. Still Further, Note Our Lord's Loving Reasons For Past Silence.

These things I said not unto you from the beginning, because I was with you.'

Of course there had been in His early ministry hints, and very plain references, to persecutions and trials, but we must not restrict the' these things' of my text to that only, but rather include the whole of the previous chapter, in which He sets the sorrow and the hostility which His servants have to endure in their true light, as being the consequences of their union with Him and of the closeness and the identity of life and fate between the Vine and the branches. In so systematic and detailed fashion, and with such an exhibition of the grounds of its necessity, our Lord had not spoken of the world's hostility in His earlier ministry, but had reserved it to these last moments, and the reason why He had given but passing hints before was because He was there. What a superb confidence that expresses in His ability to shield His poor followers from all that might hurt and harm them! He spreads the ample robe of His protection over them, or rather, to go back to His own metaphor, as a hen gathereth her chickens under her wings' so He gathers them to His own breast, and stretches over them that which is at once protection and warmth, and keeps them safe. As long as He is there, no harm can come to them. But He is going away, and so it is time to speak, and to speak more plainly.

That, too, yields for us, dear brethren, truths that apply to us quite as much as to that little group of silent listeners. For us, too, difficulties and sorrows, though foretold in general terms, are largely hidden till they are near. It would have been of little use for Christ to have spoken more plainly in those early days of His ministry. The disciples managed to forget and to misunderstand His plain utterances, for instance, about His own death and resurrection. There needs to be an adaptation between the hearing ear and the spoken word, in order that the word spoken should be of use, and there are great tracts of Scripture dealing with the sorrows of life, which lie perfectly dark and dead to us, until experience vitalises them. The old Greeks used to send messages from one army to another by means of a roll of parchment twisted spirally round a baton, and then written on. It was perfectly unintelligible when it fell into a man's hands that had not a corresponding baton to twist it upon. Many of Christ's messages to us are like that. You can only understand the utterances when life gives you the frame round which to wrap them, and then they flash up into meaning, and we say at once, He told us it all before, and I scarcely knew that He had told me, until this moment when I need it.'

Oh, it is merciful that there should be a gradual unveiling of what is to come to us, that the road should wind, and that we should see so short a way before us. Did you never say to yourselves, If I had known all this before, I do not think I could have lived to face it'? And did you not feel how good and kind and loving it was, that in the revelation there had been concealment, and that while Jesus Christ had told us in general terms that we must expect sorrows and trials, this specific form of sorrow and trial had not been foreseen by us until we came close to it? Thank God for the loving reticence, and for the as loving eloquence of His speech and of His silence, with regard to sorrow.

And take this further lesson, that there ought to be in all our lives times of close and blessed communion with that Master, when the sense of His presence with us makes all thought of sorrows and trials in the future out of place and needlessly disturbing. If these disciples had drunk in the spirit of Jesus Christ when they were with Him, then they would not have been so bewildered when He left them. When He was near them there was something better for them to do than to be over exquisite to cast the fashion of uncertain evils' in the future--namely, to grow into His life, to drink in the sweetness of His presence, to be moulded into the likeness of His character, to understand Him better, and to realise His nearness more fully. And, dear brethren, for us all there are times--and it is our own fault if these are not very frequent and blessed--when thus, in such an hour of sweet communion with the present Christ, the future will be all radiant and calm, if we look into it, or, better, the present will be so blessed that there will be no need to think of the future. These men in the upper chamber, if they had learnt all the lessons that He was teaching them then, would not have gone out, to sleep in Gethsemane, and to tell lies in the high priest's hall, and to fly like frightened sheep from the Cross, and to despair at the tomb. And you and I, if we sit at His table, and keep our hearts near Him, eating and drinking of that heavenly manna, shall' go in the strength of that meat forty days into the wilderness,' and say--

E'en let the unknown to-morrowBring with it what it may.'

III. The Imperfect Apprehension Of Our Lord's Words.

Lastly, I must touch, for the sake of completeness, upon the final thought in these pregnant verses, and that is, the imperfect apprehension of our Lord's words, which leads to sorrow instead of joy.

Now I go My way to Him that sent Me; and none of you asketh Me, Whither goest Thou? But because I have said these things unto you, sorrow hath filled your heart.' He had been telling them--and it was the one definite idea that they gathered from His words--that He was going. And what did they say? They said, Going! What is to become of us?' If there had been a little less selfishness and a little more love, and if they had put their question, Going! What is to become of Him?' then it would not have been sorrow that would have filled their hearts, but a joy that would have flooded out all the sorrow, and the winter of their discontent' would have been changed into glorious summer,' because He was going to Him that sent Him; that is to say, He was going with His work done and His message accomplished. And therefore, if they could only have overlooked their own selves, and the bearing of His departure, as it seemed to them, on themselves, and have thought of it a little as it affected Him, they would have found that all the oppressive and the dark in it would have disappeared, and they would have been glad.

Ah, dear brethren, that gives us a thought on which I can but touch now, that the steadfast contemplation of the ascended Christ, who has gone to the Father, having finished His work, is the sovereign antidote against all sense of separation and solitude, the sovereign power by which we may face a hostile world, the sovereign cure for every sorrow. If we could live in the light of the great triumphant, ascended Lord, then, Oh, how small would the babble of the world be. If the great White Throne, and He that sits upon it, were more distinctly before us, then we could face anything, and sorrow would become a solemn scorn of ills,' and all the transitory would be reduced to its proper insignificance, and we should be emancipated from fear and every temptation to unfaithfulness and apostasy. Look up to the Master who has gone, and as the dying martyr outside the city wall saw the heavens opened, and the Son of Man standing '--having sprung to His feet to help His poor servant--at the right hand of God,' so with that vision in our eyes and the light of that Face flashing upon our faces, and making them like the angels', we shall be masters of grief and care, and pain and trial, and enmity and disappointment, and sorrow and sin, and feel that the absent Christ is the present Christ, and that the present Christ is the conquering power in us.

Dear brethren, there is nothing else that will make us victors over the world and ourselves. If we can grasp Him by our faith and keep ourselves near Him, then union with Him as of the Vine and the branches, which will result inevitably in suffering here, will result as inevitably in joy hereafter. For He will never relax the adamantine grasp of His strong hand until He raises us to Himself, and if so be that we suffer with Him we shall also be glorified together.'

Maclaren: Joh 16:7-8

The Departing Christ And The Coming Spirit

Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you. And when He is come. He will convince the world of sin, and of righteousness, and of judgment.'--John 16:7-8.

WE read these words in the light of all that has gone after, and to us they are familiar and almost threadbare. But if we would appreciate their sublimity, we must think away nineteen centuries, and all Christendom, and recall these eleven poor men and their peasant Leader in the upper room. They were not very wise, nor very strong, and outside these four walls there was scarcely a creature in the whole world that had the least belief either in Him or in them. They had everything against them, and most of all their own hearts. They had nothing for them but their Master's promise. Their eyes had been dimmed by their sorrowful hearts, so that they could not see the truth which He had been trying to reveal to them; and His departure had presented itself to them only as it affected themselves, and therefore had brought a sense of loss and desolation.

And now He bids them think of that departure, as it affects themselves, as pure gain. It is for your profit that I go away.' He explains that staggering statement by the thought which He has already presented to them, in varying aspects, of His departure as the occasion for the coming of that Great Comforter, who, when He is come, will through them work upon the world, which knows neither them nor Him. They are to go forth as sheep in the midst of wolves,' but in this promise He tells them that they will become the judges and accusers of the world, which, by the Spirit dwelling in them, they will be able to overcome, and convict of error and of fault.

We must remember that the whole purpose of the words which we are considering now is the strengthening of the disciples in their conflict with the world, and that, therefore, the operations of that divine Spirit which are here spoken of are operations carried on by their instrumentality and through the word which they spake. With that explanation we can consider the great words before us.

I. The Gain To Christ's Servants From Christ's Departure.

The first thing that strikes me about them is that wonderful thought of the gain to Christ's servants from Christ's departure. It is expedient for you that I go away.'

I need not enlarge here upon what we have had frequent occasion to remark, the manner in which our Lord here represents the complex whole of His death and ascension as being His own voluntary act. He goes.' He is neither taken away by death nor rapt up co heaven in a whirlwind, but of His own exuberant power and by His own will He goes into the region of the grave and thence to the throne. Contrast the story of His ascension with that Old Testament story of the ascension of Elijah. One needed the chariot of fire and the horses of fire to bear him up into the sphere, all foreign to his mortal and earthly manhood; the Other needed no outward power to lift Him, nor any vehicle to carry Him from this dim spot which men call earth, but slowly, serenely, upborne by His own indwelling energy, and rising as to His native home, He ascended up on high, and went where the very manner of His going proclaimed that He had been before. If I go away, I will send Him.'

But that is a digression. What we are concerned with now is the thought of Christ's departure as being a step in advance, and a positive gain, even to those poor, bewildered men who were clustering round Him, depending absolutely upon Himself, and feeling themselves orphaned and helpless without Him.

Now if we would feel the full force and singularity of this saying of our Lord's, let us put side by side with it that other one, I have a desire to depart and to be with Christ, which is far better. Nevertheless, to abide in the flesh is more needful for you.' Why is it that the Apostle says, Though I want to go I am bound to stay?' and why is it that the Master says, It is for your good that I am going,' but because of the essential difference in the relation of the two to the people who are to be left, and in the continuance of the work of the two after they had departed? Paul knew that when he went, whatever befell those whom he loved and would fain help, he could not stretch a hand to do anything for them. He knew that death dropped the portcullis between him and them, and, whatever their sore need on the one side of the iron gate, he on the other could not succour or save. Jesus Christ said, It is better for you that I should go,' because He knew that all His influences would flow through the grated door unchecked, and that, departed, He would still be the life of them that trusted in Him; and, having left them, would come near them, by the very act of leaving them.

And so there is here indicated for us--as we shall have occasion to see more fully, presently,--in that one singular and anomalous fact of Christ's departure being a positive gain to those that trust in Him, the singularity and uniqueness of His work for them and His relation to them.

The words mean a great deal more than the analogies of our relation to dear ones or great ones, loves or teachers, who have departed, might suggest. Of course we all know that it is quite true that death reveals to the heart the sweetness and the preciousness of the departed ones, and that its refining touch manifests to our blind eyes what we did not see so clearly when they were beside us. We all know that it needs distance to measure men, and the dropping away of the commonplace and the familiar ere we can see the likeness' of our contemporaries to the great of old.' We have to travel across the plains before we can measure the relative height of the clustered mountains, and discern which is manifestly the loftiest. And all this is true in reference to Jesus Christ and His relation to us. But that does not go half-way towards the understanding of such words as these of my text, which tell us that so singular and solitary is His relation to us that the thing which ends the work of all other men, and begins the decay of their influence, begins for Him a higher form of work and a wider sweep of sway. He is nearer us when He leaves us, and works with us and in us more mightily from the throne than He did upon the earth. Who is He of whom this is true? And what kind of work is it of which it is true that death continues and perfects it.

So let me note, before I pass on, that there is a great truth here for us. We are accustomed to look back to our Lord's earthly ministry, and to fancy that those who gathered round Him, and heard Him speak, and saw His deeds, were in a better position for loving Him and trusting Him than you and I are. It is all a mistake. We have lost nothing that they had which was worth the keeping; and we have gained a great deal which they had not. We have not to compare our relation to Christ with theirs, as we might do our relation to some great thinker or poet, with that of his contemporaries, but we have Christ in a better form, if I may so speak; and we, on whom the ends of the world are come, may have a deeper and a fuller and a closer intimacy with Him than was possible for men whose perceptions were disturbed by sense, and who had to pierce through the veil, that is to say, His flesh,' before they reached the Holy of Holies of His spirit.

II. The Coming For Which Christ's Going Was Needful.

Note, secondly, the coming for which Christ's going was needful, and which makes that going a gain.

If I go not away the Comforter will not come unto you, but if I depart I will send Him unto you.' Now we have already, in former sermons, touched upon many of the themes which would naturally be suggested by these words, and therefore I do not propose to dwell upon them at any length. There is only one point to which I desire to refer briefly here, and that is the necessity which here seems to be laid down by our Lord for His departure, in order that that divine Spirit may come and dwell with men. That necessity goes down deeper into the mysteries of the divinity and of the processes and order of divine revelation than it is given to us to follow. But though we can only speak superficially and fragmentarily about such a matter, let me just remind you, in the briefest possible words, of what Scripture plainly declares to us with regard to this high and, in its fullness, ineffable matter. It tells us that the complete work of Jesus Christ--not merely His coming upon earth, or His life amongst men, but also His sacrificial death upon the Cross--was the necessary preliminary, and in some sense procuring cause, of the gift of that divine Spirit. It tells us--and there we are upon ground on which we can more fully verify the statement that His work must be completed ere that Spirit can be sent, because the word is the Spirit's weapon for the world, and the revelation of God in Jesus must be ended, ere the application of that revelation, which is the Spirit's work, can be begun in its full energy.

It tells us, further, (and there our eyesight fails, and we have to accept what we are told), that Jesus Christ must ascend on high and be at the right hand of God, ere He can pour down upon men the fullness of the Spirit which dwelt uncommunicated in Him in the time of His earthly humiliation. Thou hast ascended up on high,' and therefore Thou hast given gifts to men.' We accept the declaration, not knowing all the deep necessity in the divine Nature on which it rests, but believing it, because He in whom we have confidence has declared it to us.

And we are further told--and there our experience may, in some degree, verify the statement,--that only those, in whose hearts there is union to Jesus Christ by faith in His completed work and ascended glory, are capable of receiving that divine gift. So every way, both as regards the depths of Deity and the processes of revelation, and as regards the power of the humanity of Christ to impart His Spirit, and as regards the capacity of us poor recipients to receive it, the words of my text seem to be confirmed, and we can, though not with full insight, at any rate with full faith, accept the statement, If I go not away, the Comforter will not come to you.'

That coming is gain. It teaches a deeper knowledge of Him. It teaches and gives a fuller possession of the life of righteousness which is like His own. It draws us into the fellowship of the Son.

III. The Threefold Conflict Of The Spirit Through The Church With The World.

Lastly, note here the threefold conflict of the Spirit through the Church with the world.

When He is come He will convict the world' in respect' of sin and of righteousness and of judgment.' By the reproof,' or rather conviction,' which is spoken about here, is meant the process by which certain facts are borne in upon men's understanding and consciences, and, along with these facts, the conviction of error and fault in reference to them. It is no mere process of demonstration of an intellectual truth, but it is a process of conviction of error in respect to great moral and religious truth, and of manifestation of the truths in regard to which the error and the sin have been committed. So we have here the triple division of the great work which the divine Spirit does, through Christian men and women, in the world.

He shall convict the world of sin.' The outstanding first characteristic of the whole Gospel message is the new gravity which it attaches to the fact of sin, the deeper meaning which it gives to the word, and the larger scope which it shows its blighting influences to have had in humanity. Apart from the conviction of sin by the Spirit using the word proclaimed by disciples, the world has scarcely a notion of what sin is, its inwardness, its universality, the awfulness of it as a fact affecting man's whole being and all his relations to God. All these conceptions are especially the product of Christian truth. Without it, what does the world know about the poison of sin? And what does it care about the poison until the conviction has been driven home to the reluctant consciousness of mankind by the Spirit wielding the word? This conviction comes first in the divine order. I do not say that the process of turning a man of the world into a member of Christ's Church always begins, as a matter of fact, with the conviction of sin. I believe it most generally does so; but without insisting upon a pedantic adherence to a sequence, and without saying a word about the depth and intensity of such a conviction, I am here to assert that a Christianity which is not based upon the conviction of sin is an impotent Christianity, and will be of very little use to the men who profess it, and will have no power to propagate itself in the world. Everything in our conception of the Gospel of Jesus Christ and of His work for us depends upon what we think about this primary fact of man's condition, that he is a sinful man. The root of all heresy lies there. Every error that has led away men from Jesus Christ and His Cross may be traced up to defective notions of sin and a defective realisation of it. If I do not feel as the Bible would have me feel, that I am a sinful man, I shall think differently of Jesus Christ and of my need of Him, and of what He is to me. Christianity may be to me a system of beautiful ethics, a guide for life, a revelation of much precious truth, but it will not be the redemptive power without which I am lost. And Jesus Christ will be shorn of His brightest beams, unless I see Him as the Redeemer of my soul from sin, which else would destroy and is destroying it. Is Christianity merely a better morality? Is it merely a higher revelation of the divine Nature? Or does it do something as well as say something, and what does it do? Is Jesus Christ only a Teacher, a Wise Man, an Example, a Prophet, or is He the Sacrifice for the sins of the world? Oh, brethren, we must begin where this text begins; and our whole conception of Him and of His work for us must be based upon this fact, that we are sinful and lost, and that Jesus Christ, by His sweet and infinite love and all-powerful sacrifice, is our soul's Redeemer and our only Hope. The world has to be convicted and convinced of sin as the first step to its becoming a Church.

The next step of this divine Spirit's conviction is that which corresponds to the consciousness of sin, the dawning upon the darkened soul of the blessed sunrise of righteousness. The triple subjects of conviction must necessarily belong to the world of which our Lord is speaking. It must be the world that is convinced, and it must be the world's sin and the world's righteousness and the world's judgment of which my text speaks. How, then, can there follow on the conviction of sin as mine a conviction of righteousness as mine? I know but one way, Not having mine own righteousness, which is of the law, but that which is of God through faith.' When a man is convinced of sin, there will dawn upon the heart the wondrous thought that a righteousness may be his, given to him from above, which will sweep away all his sin and make him righteous as Christ is righteous. That conviction will never awake in its blessed and hope-giving power unless it be preceded by the other. It is of no use to exhibit medicine to a man who does not know himself diseased. It is of no use to talk about righteousness to a man who has not found himself to be a sinner. And it is of as little use to talk to a man of sin unless you are ready to tell him of a righteousness that will cover all his sin. The one conviction without the other is misery, the second without the first is irrelevant and far away.

The world as a world has but dim and inadequate conceptions of what righteousness is. A Pharisee is its type, or a man that keeps a clean life in regard to great transgressions; a whited sepulchre of some sort or other. The world apart from Christ has but languid desires after even the poor righteousness that it understands, and the world apart from Christ is afflicted by a despairing scepticism as to the possibility of ever being righteous at all. And there are men listening to me now in every one of these three conditions not caring to be righteous, not understanding what it is to be righteous, and cynically disbelieving that it is possible to be so. My brother, here comes the message to you--first, Thou art sinful; second, God's righteousness lies at thy side to take and wear if thou wilt.

The last of these triple convictions is judgment.' If there be in the world these two things both operating, sin and righteousness, and if the two come together, what then? If there is to be a collision, as there must be, which will go down? Christ tells us that this divine Spirit will teach us that righteousness will triumph over sin, and that there will be a judgment which will destroy that which is the weaker, though it seems the stronger. Now I take it that the judgment which is spoken about here is not merely a future retribution beyond the grave, but that, whilst that is included, and is the principal part of the idea, we are always to regard the judgment of the hereafter as being prepared for by the continual judgment here.

And so there are two thoughts, a blessed one and a terrible one, wrapped up in that word--a blessed thought for us sinful men, inasmuch as we may be sure that the divine righteousness, which is given to us, will judge us and separate us day by day from our sins; and a terrible thought, inasmuch as if I, a sinful man, do not make friends with and ally myself to the divine righteousness which is proffered to me, I shall one day have to front it on the other side of the flood, when the contact must necessarily be to me destruction.

Time does not allow me to dwell upon these solemn matters as I fain would, but let me gather all I have been feebly trying to say to you now into one sentence. This threefold conviction, in conscience, understanding, and heart, of sin which is mine, of righteousness which may be mine, and of judgment which must be mine--this threefold conviction is that which makes the world into a Church. It is the message of Christianity to each of us. How do you stand to it? Do you hearken to the Spirit who is striving to convince you of these? Or do you gather yourselves together into an obstinate, close-knit unbelief, or a loose-knit indifference which is as impenetrable? Beware that you resist not the Spirit of God!

Maclaren: Joh 16:9-11

The Convicting Facts

Of sin, because they believe not on Me; Of righteousness, because I go to My Father, and ye see Me no more; Of judgment, because the prince of this world is judged.'--John 16:9-11.

OUR Lord has just been telling His disciples how He will equip them, as His champions, for their conflict with the world. A divine Spirit is coming to them who will work in them and through them; and by their simple and unlettered testimony will' convict,' or convince, the mass of ungodly men of error and crime in regard to these three things--sin, righteousness, and judgment.

He now advances to tell them that this threefold conviction which they, as counsel for the prosecution, will establish as against the world at the bar, will be based upon three facts: first, a truth of experience; second, a truth of history; third, a truth of revelation, all three facts having reference to Jesus Christ and His relation to men.

Now these three facts are--the world's unbelief; Christ's ascension and session at the right hand of God; and the judgment of the prince of this world.' If we remember that what our Lord is here speaking about is the work of a divine Spirit through the ministration of believing men, then Pentecost with its thousands pricked to the heart,' and the Roman ruler who trembled, as the prisoner reasoned of righteousness and judgment to come,' are illustrations of the way in which the humble disciples towered above the pride and strength of the world, and from criminals at its bar became its accusers.

These three facts are the staple and the strength of the Christian ministry. These three facts are misapprehended, and have failed to produce their right impression, unless they have driven home to our consciences and understandings the triple conviction of my text. And so I come to you with the simple questions which are all-important for each of us: Have you looked these three facts in the face--unbelief, the ascended Christ, a judged prince of the world, and have you learned their meaning as it bears on your own character and religious life?

I. The Rejection Of Jesus Christ As The Climax Of The World's Sin.

The first point here is the rejection of Jesus Christ as the climax of the world's sin.

Strange words! They are in some respects the most striking instance of that gigantic self-assertion of our Lord, of which we have had occasion to see so many examples in these valedictory discourses. The world is full of all unrighteousness and wickedness, lust and immorality, intemperance, cruelty, hatred; all manner of buzzing evils that stink and sting around us. But Jesus Christ passes them all by and points to a mere negative thing, to an inward thing, to the attitude of men towards Himself; and He says, If you want to know what sin is, look at that!' There is the worst of all sins. There is a typical instance of what sin is, in which, as in some anatomical preparation, you may see all its fibres straightened out and made visible. Look at that if you want to know what the world is, and what the world's sin is.

Some of us do not think that it is sin at all; and tell us that man is no more responsible for his belief than he is for the colour of his hair, and suchlike talk. Well, let me put a very plain question: What is it that a man turns away from when he turns away from Jesus Christ? The plainest, the loveliest, the loftiest, the perfectest revelation of God in His beauty and completeness that ever dawned, or ever will dawn upon creation. He rejects that. Anything more? Yes! He turns away from the loveliest human life that ever was, or will be, lived. Anything more? Yes! He turns away from a miracle of self-sacrificing love, which endured the Cross for enemies, and willingly embraced agony and shame and death for the sake of those who inflicted them upon Him. Anything more? Yes! He turns away from hands laden with, and offering him, the most precious and needful blessings that a poor soul on earth can desire or expect.

And if this be true, if unbelief in Jesus Christ be indeed all this that I have sketched out, another question arises, What does such an attitude and act indicate as to the rejector? He stands in the presence of the loveliest revelation of the divine nature and heart, and he sees no light in it. Why, but because he has blinded his eyes and cannot behold? He is incapable of seeing God manifest in the flesh,' because he loves the darkness rather than the light.' He turns away from the revelation of the loveliest and most self-sacrificing love. Why, but because he bears in himself a heart cased with brass and triple steel of selfishness, against the manifestation of love? He turns away from the offered hands heaped with the blessings that he needs. Why, but because he does not care for the gifts that are offered? Forgiveness, cleansing, purity, a heaven which consists in the perfecting of all these, have no attractions for him. The fugitive Israelites in the wilderness said, We do not want your light, tasteless manna. It may do very well for angels, but we have been accustomed to garlic and onions down in Egypt. They smell strong, and there is some taste in them. Give us them.' And so some of you say, The offer of pardon is of no use to me, for I am not troubled with my sin. The offer of purity has no attraction to me, for I rather like the dirt and wallowing in it. The offer of a heaven of your sort is but a dreary prospect to me. And so I turn away from the hands that offer precious things.' The man who is blind to the God that beams, lambent and loving, upon him in the face of Jesus Christ--the man who has no stirrings of responsive gratitude for the great outpouring of love upon the Cross--the man who does not care for anything that Jesus Christ can give him, surely, in turning away, commits a real sin.

I do not deny, of course, that there may be intellectual difficulties cropping up in connection with the acceptance of the message of salvation in Jesus Christ, but as, on the one hand, I am free to admit that many a man may be putting a true trust in Christ which is joined with a very hesitant grasp of some of the things which, to me, are the very essence and heart of the Gospel; so, on the other side, I would have you remember that there is necessarily a moral quality in our attitude to all moral and religious truth; and that sin does not cease to be sin because its doer is a thinker or has systematised his rejection into a creed. Though it is not for us to measure motives and to peer into hearts, at the bottom there lies what Christ Himself put His finger on: Ye will not come to me that ye might have life.'

Then, still further, let me remind you that our Lord here presents this fact of man's unbelief as being an instance in which we may see what the real nature of sin is. To use learned language, it is a typical' sin. In all other acts of sin you get the poison manipulated into various forms, associated with other elements, disguised more or less. But here, because it is purely an inward act having relation to Jesus Christ, and to God manifested in Him, and not done at the bidding of the animal nature, or of any of the other strong temptations and impulses which hurry men into gross and coarse forms of manifest transgression, you get sin in its essence. Belief in Christ is the surrender of myself. Sin is living to myself rather than to God. And there you touch the bottom. All those different kinds of sin, however unlike they may be to one another--the lust of the sensualist, the craft of the cheat, the lie of the deceitful, the passion of the unregulated man, the avarice of the miser--all of them have this one common root, a diseased and bloated regard to self. The definition of sin is,--living to myself and making myself my own centre. The definition of faith is,--making Christ my centre and living for Him. Therefore, if you want to know what is the sinfulness of sin, there it is. And if I may use such a word in such a connection, it is all packed away in its purest form in the act of rejecting that Lord.

Brother, it is no exaggeration to say that, when you have summoned up before you the ugliest forms of man's sins that you can fancy, this one overtops them all, because it presents in the simplest form the mother-tincture of all sins, which, variously coloured and perfumed and combined, makes the evil of them all. A heap of rotting, poisonous matter is offensive to many senses, but the colourless, scentless, tasteless drop has the poison in its most virulent form, and is not a bit less virulent, though it has been learnedly distilled and christened with a scientific name, and put into a dainty jewelled flask. This is the condemnation, that light is come into the world, and men love darkness rather than light, because their deeds are evil.' I lay that upon the hearts and consciences of some of my present hearers as the key to their rejection or disregard of Christ and His salvation.

II. The Ascension Of Jesus Christ As The Pledge.

Now, secondly, notice the ascension of Jesus Christ as the pledge and the channel of the world's righteousness--Because I go to the Father, and ye see Me no more.'

He speaks as if the process of departure were already commenced. It had three stages--death, resurrection, ascension; but these three are all parts of the one departure. And so He says: Because, in the future, when ye go forth to preach in My name, I shall be there with the Father, having finished the work for which He sent Me; therefore you will convince the world of righteousness.'

Now let me put that briefly in two forms. First of all, the fact of an ascended Christ is the guarantee and proof of His own complete fulfilment of the ideal of a righteous man. Or to put it into simpler words, suppose Jesus Christ is dead; suppose that He never rose from the grave; suppose that His bones mouldered in some sepulchre; suppose that there had been no ascension, would it be possible to believe that He was other than an ordinary many And would it be possible to believe that, however beautiful these familiar records of His life, and however lovely the character which they reveal, there was really in Him no sin at ally A dead Christ means a Christ who, like the rest of us, had His limitations and His faults. But, on the other hand, if it be true that He sprang from the grave because it was not possible that He should be holden of it,' and because in His nature there was no proclivity to death, since there had been no indulgence in sin; and if it be true that He ascended up on high because that was His native sphere, and He rose to it as naturally as the water in the valley will rise to the height of the hill from which it has descended, then we can see that God has set His seal upon that life by that resurrection and ascension; and as we gaze on Him swept up heavenward by His own calm power, a light falls backward upon all His earthly life, upon His claims to purity, and to union with the Father, and we say, Surely this was a perfectly righteous Man.'

And further let me remind you that with the supernatural facts of our Lord's resurrection and ascension stands or falls the possibility of His communicating any of His righteousness to us sinful men. If there be no such possibility, what does Jesus Christ's beauty of character matter to me? Nothing! I shall have to stumble on as best I can, sometimes ashamed and rebuked, sometimes stimulated and sometimes reduced to despair, by looking at the record of His life. If He be lying dead in a forgotten grave, and hath not ascended up on high,' then there can come from His history and past nothing other in kind, though, perhaps, a little more in degree, than comes from the history and the past of the beautiful and white souls that have sometimes lived in the world. He is a saint like them, He is a teacher like them, He is a prophet like some of them, and we have but to try our best to copy that marble purity and white righteousness. But if He hath ascended up on high, and sits there, wielding the forces of the universe, as we believe He does, then to Him belongs the divine prerogative of imparting His nature and His character to them that love Him. Then His righteousness is not a solitary, uncommunicative perfectness for Himself, but like a sun in the heavens, which streams out vivifying and enlightening rays to all that seek His face, If it be true that Christ has risen, then it is also true that you and I, convicted of sin, and learning our weakness and our faults, may come to Him, and by the exercise of that simple and yet omnipotent act of faith, may ally our incompleteness with His perfectness, our sin with His righteousness, our emptiness with His fullness, and may have all the grace and the beauty of Jesus Christ, passing over into us to be the Spirit of life in us, making us free from the law of sin and death.' If Christ be risen, His righteousness may be the world's; if Christ be not risen, His righteousness is useless to any but to Himself.

My brother, wed yourself to that dear Lord by faith in Him, and His righteousness will become yours, and you will be found in Him without spot and blameless,' clothed with white raiment like His own, and sharing in the Throne which belongs to the righteous Christ.

III. The Judgment Of The World's Prince.

Lastly, notice the judgment of the world's prince as the prophecy of the judgment of the world.

We are here upon ground which is only made known to us by the revelation of Scripture. We began with a fact of man's experience; we passed on to a fact of history; now we have a fact certified to us only on Christ's authority.

The world has a prince. That ill-omened and chaotic agglomeration of diverse forms of evil has yet a kind of anarchic order in it, and, like the fabled serpent's locks on the Gorgon head, they intertwine and sting one another, and yet they are a unity. We hear very little about the prince of the world' in Scripture. Mercifully the existence of such a being is not plainly revealed until the fact of Christ's victory over him is revealed. But however ludicrous mediaeval and vulgar superstitions may have made the notion, and however incredible the tremendous figure painted by the great Puritan poet has proved to be, there is nothing ridiculous, and nothing that we have the right to say is incredible, in the plain declarations that came from Christ's lips over and over again, that the world, the aggregate of ungodly men, has a prince.

And then my text tells us that that prince is judged.' The Cross did that, as Jesus Christ over and over again indicates, sometimes in plain words, as Now is the judgment of this world,' Now is the prince of this world cast out'; sometimes in metaphor, as I beheld Satan as lightning fall from heaven,' First bind the strong man and then spoil his house.' We do not know how far-reaching the influences of the Cross may be, and what they may have done in those dark regions, but we know that since that Cross, the power of evil in the world has been broken in its centre, that God has been disclosed, that new forces have been lodged in the heart of humanity, which only need to be developed in order to overcome the evil. We know that since that auspicious day when He spoiled principalities and powers, making a show of them openly and leading them in triumph,' even when He was nailed upon the Cross, the history of the world has been the judgment of the world. Hoary iniquities have toppled into the ceaseless washing sea of divine love which has struck against their bases. Ancient evils have vanished, and more are on the point of vanishing. A loftier morality, a higher notion of righteousness, a deeper conception of sin, new hopes for the world and for men, have dawned upon mankind; and the prince of the world is led bound, as it were, at the victorious chariot wheels. The central fortress has been captured, and the rest is an affair of outposts.

My text has for its last word this--the prince's judgment prophesies the world's future judgment. The process which began when Jesus Christ died has for its consummation the divine condemnation of all the evil that still afflicts humanity, and its deprivation of authority and power to injure. A final judgment will come, and that it will is manifested by the fact that Christ, when He came in the form of a servant and died upon the Cross, judged the prince. When He comes in the form of a King on the great White Throne He will judge the world which He has delivered from its prince.

That thought, my brother, ought to be a hope to us all. Are you glad when you think that there is a day of judgment coming? Does your heart leap up when you realise the fact that the righteousness, which is in the heavens, is sure to conquer and coerce and secure under the hatches the sin that is riding rampant through the world? It was a joy and a hope to men who did not know half as much of the divine love and the divine righteousness as we do. They called upon the rocks and the hills to rejoice, and the trees of the forest to clap their hands before the Lord, for He cometh to judge the world.' Does your heart throb a glad Amen to that?

It ought to be a hope; it is a fear; and there are some of us who do not like to have the conviction driven home to us, that the end of the strife between sin and righteousness is that Jesus Christ shall judge the world and take unto Himself His eternal kingdom.

But, my friends, hope or fear, it is a fact, as certain in the future, as the Cross is sure in the past, or the Throne in the present. Let me ask you this question, the question which Christ has sent all His servants to ask--Have you loathed your sin? have you opened your heart to Christ's righteousness? If you have, when men's hearts are failing them for fear, and they call on the rocks and the hills to cover them from the face of Him that sitteth upon the Throne,' you will have a song as in the night when a holy solemnity is kept,' and lift up your heads, for your redemption draweth nigh.' Herein is our love made perfect, that we may have boldness before Him in the day of judgment.'

Maclaren: Joh 16:12-15

The Guide Into All Truth

I have yet many things to say unto you, but ye cannot bear them now. Howbeit 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. He shall glorify Me: for He shall receive of Mine, and shall show it unto you. All things that the Father hath are Mine: therefore said I, that He shall take of Mine, and shall show it unto you.'--John 16:12-15.

THIS is our Lord's last expansion, in these discourses, of the great promise of the Comforter which has appeared so often in them. First, He was spoken of simply as dwelling in Christ's servants, without any more special designation of His work than was involved in the name. Then, His aid was promised, to remind the Apostles of the facts of Christ's life, especially of His words; and so the inspiration and authority of the four Gospels were certified for us. Then He was further promised as the witness in the disciples to Jesus Christ. And, finally, in the immediately preceding context, we have His office of convincing,' or convicting, the world of sin, and of righteousness, and of judgment.' And now we come to that gracious and gentle work which that divine Spirit is declared by Christ to do, not only for that little group gathered round Him then, but for all those who trust themselves to His guidance. He is to be the Spirit of truth' to all the ages, who in simple verity will help true hearts to know and love the truth. There are three things in the words before us--first, the avowed incompleteness of Christ's own teaching; second, the completeness of the truth into which the Spirit of truth guides; and, last, the unity of these two.

I. The Avowed Incompleteness Of Christ's Own Teaching.

First, then, we have here the avowed incompleteness of Christ's own teaching.

I have yet many things to say unto you, but ye cannot bear them now.' Now in an earlier portion of these great discourses, we have our Lord asserting that all things whatsoever He had heard of the Father He had made known' unto His servants. How do these two representations harmonise? Is it possible to make them agree? Surely, yes. There is a difference between the germ and the unfolded flower. There is a difference between principles and the complete development of these. I suppose you may say that all Euclid is in the axioms and definitions. I suppose you may also say that when you have learned the axioms and definitions, there are many things yet to be said, of which you have not grown to the apprehension. And so our Lord, as far as His frankness was concerned, and as far as the fundamental and seminal principles of all religious truth were concerned, had even then declared all that He had heard of the Father. But yet, in so far as the unfolding of these was concerned, the tracing of their consequences, the exhibition of their harmonies, the weaving of them into an ordered whole in which a man's understanding could lodge, there were many things yet to be said, which that handful of men were not able to bear. And so our Lord Himself here declares that His words spoken on earth are not His completed revelation.

Of course we find in them, as I believe, hints profound and pregnant, which only need to be unfolded and smoothed out, as it were, and their depths fathomed, in order to lead to all that is worthy of being called Christian truth. But upon many points we cannot but contrast the desultory, brief, obscure references which came from the Master's lips with. the more systematised, full, and accurate teaching which came from the servants. The great crucial instance of all is the comparative reticence which our Lord observed in reference to His sacrificial death, and the atoning character of His sufferings for the world. I do not admit that the silence of the Gospels upon that subject is fairly represented when it is said to be absolute. I believe that that silence has been exaggerated by those who have no desire to accept that teaching. But the distinction is plain and obvious, not to be ignored, rather to be marked as being fruitful of blessed teaching, between the way in which Christ speaks about His Cross, and the way in which the Apostles speak about it after Pentecost.

What then? My text gives us the reason. You cannot bear them now.' Now the word rendered bear' here does not mean bear' in the sense of endure, or tolerate, or suffer, but bear' in the sense of carry. And the metaphor is that of some weight--it may be gold, but still it is a weight--laid upon a man whose muscles are not strong enough to sustain it. It crushes rather than gladdens. So because they had not strength enough to carry, had not capacity to receive, our Lord was lovingly reticent.

There is a great principle involved in this saying--that revelation is measured by the moral and spiritual capacities of the men who receive it. The light is graduated for the diseased eye. A wise oculist does not flood that eye with full sunshine, but he puts on veils and bandages, and closes the shutters, and lets a stray beam, ever growing as the curve is perfected, fall upon it. So from the beginning until the end of the process of revelation there was a correspondence between men's capacity to receive the light and the light that was granted; and the faithful use of the less made them capable of receiving the greater, and as soon as they were capable of receiving it, it came. To him that hath shall be given.' In His love, then, Christ did not load these men with principles that they could not carry, nor feed them with strong meat' instead of milk,' until they were able to bear it. Revelation is progressive, and Christ is reticent, from regard to the feebleness of His listeners.

Now that same principle is true in a modified form about us. How many things there are which we sometimes feel we should like to know, that God has not told us, because we have not yet grown up to the point at which we could apprehend them! Compassed with these veils of flesh and weakness, groping amidst the shadows of time, bewildered by the cross-lights that fall upon us from so many surrounding objects, we have not yet eyes able to behold the ineffable glory. He has many things to say to us about that blessed future, and that strange and awful life into which we are to step when we leave this poor world, but ye cannot bear them now.' Let us wait with patience until we are ready for the illumination. For two things go to make revelation, the light that reveals and the eye that beholds.

Now one remark before I go further. People tell us, Your modern theology is not in the Gospels.' And they say to us, as if they had administered a knockdown blow, We stick by Jesus, not Paul.' Well, as I said, I do not admit that there is no Pauline' teaching in the Gospels, but I do confess there is not much. And I say, What then?' Why, this, then--it is exactly what we were to expect; and people who reject the apostolic form of Christian teaching because it is not found in the Gospels are flying in the face of Christ's own teaching. You say you will take His words as the only source of religious truth. You are going clean contrary to His own words in saying so. Remember that He proclaimed their incompleteness, and referred us, for the fuller knowledge of the truth of God, to a subsequent Teacher.

II. The Completeness Of The Truth Into Which The Spirit Guides.

So, Secondly, mark here the completeness of the truth into which the Spirit guides.

I must trouble you with just a word or two of remark as to the language of our text. Note the personality, designation, and office of this new Teacher. He,' not it,' He, is the Spirit of truth whose characteristic and weapon is truth. He will guide you'--suggesting a loving hand put out to lead; suggesting the graciousness, the gentleness, the gradualness of the teaching. Into all truth '--that is no promise of omniscience, but it is the assurance of gradual and growing acquaintance with the spiritual and moral truth which is revealed, such as may be fitly paralleled by the metaphor of men passing into some broad land, of which there is much still to be possessed and explored. Not to-day, nor to-morrow, will all the truth belong to those whom the Spirit guides; but if they are true to His guidance,' to-morrow shall be as this day, and much more abundant,' and the land will all be traversed at the last. He shall not speak of Himself, but whatsoever He shall hear that shall He speak.' Mark the parallel between the relation of the Spirit Teacher to Jesus, and the relation of Jesus to the Father. Of Him, too, it is said by Himself, All things whatsoever I have heard of the Father I have declared unto you.' The mark of Satan is,' the speaketh of his own'; the mark of the divine Teacher is, He speaketh not of Himself, but whatsoever things,' in all their variety, in their continuity, in their completeness, He shall hear,'--where? yonder in the depths of the Godhead--whatsoever things He shall hear there,' He shall show to you, and especially, He will show you the things that are to come.' These Apostles were living in a revolutionary time. Men's hearts were failing them for fear of the things that were coming on the earth.' Step by step they would be taught the evolving glory of that kingdom which they were to be the instruments in founding; and step by step there would be spread out before them the vision of the future and all the wonder that should be, the world that was to come, the new constitution which Christ was to establish.

Now, if that be the interpretation, however inadequate, of these great and wonderful words, there are but two things needful to say about them. One is that this promise of a complete guidance into truth applies in a peculiar and unique fashion to the original hearers of it. I ventured to say that one of the other promises of the Spirit, which I quoted in my introductory remarks, was the certificate to us of the inspiration and reliableness of these Four Gospels. And I now remark that in these words, in their plain and unmistakable meaning, there lie involved the inspiration and authority of the Apostles as teachers of religious truth. Here we have the guarantee for the authority over our faith, of the words which came from these men, and from the other who was added to their number on the Damascus road. They were guided into all the truth,' and so our task is to receive the truth into which they were guided.

The Acts of the Apostles is the best commentary on these words of my text. There you see how these men rose at once into a new region; how the truths about their Master which had been bewildering puzzles to them flashed into light; how the Cross, which had baffled and dispersed them, became at once the centre of union for themselves and for the world; how the obscure became lucid, and Christ's death and the resurrection stood forth to them as the great central facts of the world's salvation. In the book of the Apocalypse we have part of the fulfilment of this closing promise: He will show you things to come'; when the Seer was in the Spirit on the Lord's Day,' and the heavens were opened, and the history of the Church (whether in chronological order, or in the exhibition of symbols of the great forces which shall be arrayed for and against it, over and over again, to the end of time, does not at present matter), was spread before Him as a scroll.

Now, dear friends, this great principle of my text has a modified application also to us all. For that divine Spirit is given to each of us if we will use Him, is given to any and every man who desires Him, does dwell in Christian hearts, though, alas! so many of us are so little conscious of Him, and does teach us the truth which Christ Himself left incomplete.

Only let me make one remark here. We do not stand on the same level as these men who clustered round Christ on His road to Gethsemane, and received the first fruits of the promise--the Spirit. They, taught by that divine Guide and by experience, were led into the deeper apprehension of the words and the deeds, of the life and the death, of Jesus Christ our Lord. We, taught by that same Spirit, are led into a deeper apprehension of the words which they spake, both in recording and interpreting the facts of Christ's life and death.

And so we come sharp up to this, If any man thinketh himself to be a prophet, or spiritual, let him acknowledge that the things which I speak unto him are the commandments of the Lord.' That is how an Apostle put his relation to the other possessors of the divine Spirit. And you and I have to take this as the criterion of all true possession of the Spirit of God, that it bows in humble submission to the authoritative teaching of this book.

III. Lastly, We Have Here Our Lord Pointing Out The Unity Of These Two.

In the verse on which I have just been commenting He says nothing about Himself, and it might easily appear to the listeners as if these two sources of truth, His own incomplete teaching, and the full teaching of the divine Spirit, were independent of, if not opposed to, one another. So in the last words of our text He shows us the blending of the two streams, the union of the two beams.

He shall glorify Me.' Think of a man saying that! The Spirit who will come from God and guide men into all truth' has for His distinctive office the glorifying of Jesus Christ. So fair is He, so good, so radiant, that to make Him known is to glorify Him. The glorifying of Christ is the ultimate and adequate purpose of everything that God the Father, Son, and Holy Spirit has done, because the glorifying of Christ is the glorifying of God, and the blessing of the eyes that behold His glory.

For He shall take of Mine, and show it unto you.' All which that divine Spirit brings is Christ's. So, then, there is no new revelation, only the interpretation of the revelation. The text is given, and its last word was spoken, when the cloud received Him out of their sight,' and henceforward all is commentary. The Spirit takes of Christ's; applies the principles, unfolds the deep meaning of words and deeds, and especially the meaning of the mystery of the Cradle, and the tragedy of the Cross, and the mystery of the Ascension, as declaring that Christ is the Son of God, the Sacrifice for the world. Christ said, I am the Truth.' Therefore, when He promises, He will guide you into all the truth,' we may fairly conclude that the truth' into which the Spirit guides is the personal Christ. It is the whole Christ, the whole truth, that we are to receive from that divine Teacher; growing up day by day into the capacity to grasp Christ more firmly, to understand Him better, and by love and trust and obedience to make Him more entirely our own. We are like the first settlers upon some great island-continent. There is a little fringe of population round the coast, but away in the interior are leagues of virgin forests and fertile plains stretching to the horizon, and snow-capped summits piercing the clouds, on which no foot has ever trod. He will guide you into all truth'; through the length and breadth of the boundless land, the person and the work of Jesus Christ our Lord.

All things that the Father hath are Mine, therefore said I that He shall take of Mine and show it unto you.' What awful words! A divine, teaching Spirit can only teach concerning God. Christ here explains the paradox of His words preceding, in which, if He were but human, He seems to have given that teaching Spirit an unworthy office, by explaining that whatsoever is His is God's, and whatsoever is God's is His.

My brother! do you believe that? Is that what you think about Jesus Christ? He puts out here an unpresumptuous hand, and grasps all the constellated glories of the divine Nature, and says,' They are Mine'; and the Father looks down from heaven and says, Son! Thou art ever with Me, and all that I have is Thine.' Do you answer, Amen! I believe it?'

Here are three lessons from these great words which I leave with you without attempting to unfold them. One is, Believe a great deal more definitely in, and seek a great deal more consciously and earnestly, and use a great deal more diligently and honestly, that divine Spirit who is given to us all I fear me that over very large tracts of professing Christendom to-day men stand up with very faltering lips and confess, I believe in the Holy Ghost.' Hence comes much of the weakness of our modern Christianity, of the worldliness of professing Christians, and when for the time they ought to be teachers, they have need that one teach them again which be the first principles of the oracles of God.' Quench not, grieve not, despise not the Holy Spirit.'

Another lesson is, Use the Book that He uses--else you will not grow, and He will have no means of contact with you.

And the last is, Try the spirits. If anything calling itself Christian teaching comes to you and does not glorify Christ, it is self-condemned. For none can exalt Him highly enough, and no teaching can present Him too exclusively and urgently as the sole Salvation and Life of the whole earth. And if it be, as my text tells us, that the great teaching Spirit is to come, who is to guide us into all truth,' and therein is to glorify Christ, and to show us the things that are His, then it is also true, Hereby know we the Spirit of God. Every spirit that confesseth that Jesus Christ is come in the flesh is of God; and every spirit that confesseth not that Jesus Christ is come in the flesh is not of God. And this is the spirit of Antichrist.'

Maclaren: Joh 16:16-19

Christ's Little Whiles'

A little while, and ye shall not see Me: and again, a little while, and ye shall see Me, because I go to the Father. Then said some of His disciples among themselves, What is this that He saith unto us, A little while, and ye shall not see Me: and again, a little while, and ye shall see Me: and, Because I go to the Father They said therefore, What is this that He saith, A little while? we cannot tell what He saith. Now Jesus knew that they were desirous to ask Him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see Me: and again a little while, and ye shall see Me? '--John 16:16-19.

A SUPERFICIAL glance at the former part of these verses may fail to detect their connection with the great preceding promise of the Spirit who is to guide the disciples into all truth.' They appear to stand quite isolated and apart from that. But a little thought will bring out an obvious connection. The first words of our text are really the climax and crown of the promise of the Spirit; for that Spirit is to guide into all the truth' by declaring to the disciples the things that are Christ's, and in consequence of that ministration, they are to be able to see their unseen Lord. So this is the loftiest thought of what the divine Spirit does for the Christian heart, that it shows Him a visible though absent Christ.

Then we have in the subsequent part of our text the blundering of the bewildered disciples and the patient answer of the long-suffering Teacher. So that there are these three points to take up: the times of disappearance and of sight; the bewildered disciples; and the patient Teacher.

I. The Times Of Disappearance And Of Sight.

First of all, then, note the deep teaching of our Lord here, about the times of disappearance and of sight.

The words are plain enough; the difficulty lies in the determination of the periods to which they refer. He tells us that, after a brief interval from the time at which He was speaking, there would come a short parenthesis during which He was not to be seen; and that upon that would follow a period of which no end is hinted at, during which He is to be seen. The two words employed in the two consecutive clauses, for sight,' are not the same, and so they naturally suggest some difference in the manner of vision.

But the question arises, Where are the limits of these times of which the Lord speaks? Now it is quite clear, I suppose, that the first of the little whiles' is the few hours that intervened between His speaking and the Cross. And it is equally clear that His death and burial began, at all events, the period during which they were not to see Him. But where does the second period begin, during which they are to see Him? Is it at His resurrection or at His ascension, when the process of going to the Father' was completed in all its stages; or at Pentecost, when the Spirit, by whose ministration He was to be made visible, was poured out? The answer is, perhaps, not to be restricted to any one of these periods; but I think if we consider that all disciples, in all ages, have a portion in all the rest of these great discourses, and if we note the absence of any hint that the promised seeing of Christ was ever to terminate, and if we mark the diversity of words under which the two manners of vision are described, and, above all, if we note the close connection of these words with those which precede, we shall come to the conclusion that the full realisation of this great promise of a visible Christ did not begin until that time when the Spirit, poured out, opened the eyes of His servants, and they saw His glory.' But however we settle the minor question of the chronology of these periods, the great truth shines out here that, through all the stretch of the ages, true hearts may truly see the true Christ.

If we might venture to suppose that in our text the second of the periods to which He refers, when they did not see Him, was not coterminous with, but preceded, the second little while,' all would be clear. Then the first little while' would be the few hours before the Cross. Ye shall not see Me' would refer to the days in which He lay in the tomb. Again, a little while' would point to that strange transitional period between His death and His ascension, in which the disciples had neither the close intercourse of earlier days nor the spiritual communion of later ones. And the final period, Ye shall see Me,' would cover the whole course of the centuries till He comes again.

However that may be, and I only offer it as a possible suggestion, the thing that we want to fasten upon for ourselves is this--we all, if we will, may have a vision of Christ as close, as real, as firmly certifying us of His reality, and making as vivid an impression upon us, as if He stood there, visible to our senses. And so, by this vision splendid' we may be everywhere attended,' and whithersoever we go, have burning before us the light of His countenance, in the sunshine of which we shall walk.

Brother! that is personal Christianity--to see Jesus Christ, and to live with the thrilling consciousness, printed deep and abiding upon our spirits, that, in very deed, He is by our sides. O how that conviction would make life strong and calm and noble and blessed! How it would lift us up above temptation! He endured as seeing Him who is Invisible.' What should terrify us if Christ stood before us? What should charm us if we saw Him? Competing glories and attractions would fade before His presence, as a dim candle dies at noon. It would make all life full of a blessed companionship. Who could be solitary if he saw Christ? or feel that life was dreary if that Friend was by his side? It would fill our hearts with joy and strength, and make us evermore blessed by the light of His countenance.

And how are we to get that vision? Remember the connection of my text. It is because there is a divine Spirit to show men the things that are Christ's that therefore, unseen, He is visible to the eye of faith. And therefore the shortest and directest road to the vision of Jesus is the submitting of heart and mind and spirit to the teaching of that divine Spirit, who uses the record of the Scriptures as the means by which He makes Jesus Christ known to us.

But besides this waiting upon that divine Teacher, let me remind you that there are conditions of discipline which must be fulfilled upon our parts, if any clear vision of Jesus Christ is to bless us pilgrims in this lonely world. And the first of these conditions is --If you want to see Jesus Christ, think about Him. Occupy your minds with Him. If men in the city walk passing by all the great words, they fasten upon this minor thing, and whisper among themselves, perhaps lagging behind on the road, as to what He means by these little whiles.' The Revised Version is probably correct, or at least it has strong manuscript authority in its favour, in omitting the clause in our Lord's words, Because I go to the Father.' The disciples seem to have quoted, not from the preceding verse, but from a verse a little before that in the context, where He said that the Spirit will convince the world of righteousness because I go to My Father, and ye see Me no more.' The contradiction seems to strike them.

These disciples in their bewilderment seem to me to represent some very common faults which we all commit in our dealing with the Lord's words, and to one or two of these I turn for a moment.

II. The Greater Truths Or Smaller Outstanding Difficulty?

Note this to begin with, how they pass by the greater truths in order to fasten upon a smaller outstanding difficulty. They have no questions to ask about the gifts of the Spirit, nor about the unity of Christ and His disciples as represented in the vine and the branches, nor about what He tells them of the love that lays down its life for its friends.' But when He comes into the region of chronology, they are all agog to know the when' about which He is so enigmatically speaking.

Now is not that exactly like us, and does not the Christianity of this day very much want the hint to pay most attention to the greatest truths, and let the little difficulties fall into their subordinate place? The central truths of Christianity are the incarnation and atonement of Jesus Christ. And yet outside questions, altogether subordinate and, in comparison with this, unimportant, are filling the attention and the thoughts of people at present to such an extent that there is great danger of the central truth of all being either passed by, or the reception of it being suspended on the clearing up of smaller questions.

The truth that Christ is the Son of God, who has died for our salvation, is the heart of the Gospel. And why should we make our faith in that, and our living by it, contingent on the clearing up of certain external and secondary questions; chronological, historical, critical, philological, scientific, and the like? And why should men be so occupied in jangling about the latter as that the towering supremacy, the absolute independence, of the former should be lost sight of? What would you think of a man in a fire who, when they brought the fire-escape to him, said, I decline to trust myself to it, until you first of all explain to me the principles of its construction; and, secondly, tell me all about who made it; and, thirdly, inform me where all the materials of which it is made came from?' But that is very much what a number of people are doing to-day in reference to the Gospel of our salvation,' when they demand that the small questions--on which the central verity does not at all depend--shall be answered and settled before they cast themselves upon that.

Another of the blunders of these disciples, in which they show themselves as our brethren, is that they fling up the attempt to apprehend the obscurity in a very swift despair. We cannot tell what He saith, and we are not going to try any more. It is all cloud-land and chaos together.'

Intellectual indolence, spiritual carelessness, deal thus with outstanding difficulties, abandoning precipitately the attempt to grasp them or that which lies behind them. And yet although there are no gratuitous obscurities in Christ's teaching, He said a great many things which could not possibly be understood at the time, in order that the disciples might stretch up towards what was above them, and, by stretching up, might grow. I do not think that it is good to break down the children's bread too small. A wise teacher will now and then blend with the utmost simplicity something that is just a little in advance of the capacity of the listener, and so encourage a little hand to stretch itself out, and the arm to grow because it is stretched. If there are no difficulties there is no effort, and if there is no effort there is no growth. Difficulties are there in order that we may grapple with them, and truth is sometimes hidden in a well in order that we may have the blessing of the search, and that the truth found after the search may be more precious. The tropics, with their easy, luxuriant growth, where the footfall turns up the warm soil, grow languid men, and our less smiling latitude grows strenuous ones. Thank God that everything is not easy, even in that which is meant for the revelation of all truth to all men! Instead of turning tail at the first fence, let us learn that it will do us good to climb, and that the fence is there in order to draw forth our effort.

There is another point in which these bewildered disciples are uncommonly like the rest of us; and that is that they have no patience to wait for time and growth to solve the difficulty. They want to know all about it now, or not at all. If they would wait for six weeks they would understand, as they did. Pentecost explained it all We, too, are often in a hurry. There is nothing that the ordinary mind, and often the educated mind, detests so much as uncertainty, and being consciously baffled by some outstanding difficulty. And in order to escape that uneasiness, men are dogmatical when they should be doubtful, and positively asserting when it would be a great deal more for the health of their souls and of their listeners to say, Well, really I do not know, and I am content to wait.' So, on both sides of great controversies, you get men who will not be content to let things wait, for all must be made clear and plain to-day.

Ah, brethren! for ourselves, for our own intellectual difficulties, and for the difficulties of the world, there is nothing like time and patience. The mysteries that used to plague us when we were boys melted away when we grew up. And many questions which trouble me to-day, and through which I cannot find my way, if I lay them aside, and go about my ordinary duties, and come back to them to-morrow with a fresh eye and an unwearied brain, will have straightened themselves out and become clear. We grow into our best and deepest convictions, we are not dragged into them by any force of logic. So for our own sorrows, questions, pains griefs, and for all the riddle of this painful world,

Take it on trust a little while,Thou soon shalt read the mystery right,In the full sunshine of His smile.'

III. A Word About The Patient Teacher.

Lastly, and very briefly, a word about the patient Teacher.

Jesus knew that they were desirous to ask Him.' He knows all our difficulties and perplexities. Perhaps it is His supernatural knowledge that is indicated in the words before us, or perhaps it is merely that He saw them whispering amongst themselves and so inferred their wish. Be that as it may, we may take the comfort that we have to do with a Teacher who accurately understands how much we understand and where we grope, and will shape His teaching according to our necessities.

He had not a word of rebuke for the slowness of their apprehension. He might well have said to them, O fools and slow of heart to believe!' But that word was not addressed to them then, though two of them deserved it and got it, after events had thrown light on His teaching. He never rebukes us for either our stupidity or for our carelessness, but has long patience' with us.

He does give them a kind of rebuke. Do ye inquire among yourselves?' That is a hopeful source to go to for knowledge. Why did they not ask Him, instead of whispering and muttering there behind Him, as if two people equally ignorant could help each other to knowledge? Inquiry among yourselves' is folly; to ask Him is wisdom. We can do much for one another, but the deepest riddles and mysteries can only be wisely dealt with in one way. Take them to Him, tell Him about them. Told to Him, they often dwindle. They become smaller when they are looked at beside Him, and He will help us to understand as much as may be understood, and patiently to wait and leave the residue unsolved, until the time shall come when we shall know even as we are known.'

In the context here, Jesus Christ does not explain to the disciples the precise point that troubled them. Olivet and Pentecost were to do that; but He gives them what will tide them over the time until the explanation shall come, in triumphant hopes of a joy and peace that are drawing near.

And so there is a great deal in all our lives, in His dealings with us, in His revelation of Himself to us, that must remain mysterious and unintelligible. But if we will keep close to Him, and speak plainly to Him in prayer and communion about our difficulties, He will send us triumphant hope and large confidence of a coming joy, that will float us over the bar and make us feel that the burden is no longer painful to carry. Much that must remain dark through life will be lightened when we get yonder; for the vision here is not perfect, and the knowledge here is as imperfect as the vision.

Dear friends! the one question for us all is, Do our eyes fix and fasten on that dear Lord, and is it the description of our own whole lives, that we see Him and walk with Him? Oh! if so, then life will be blessed, and death itself will be but as a little while,' when we shall not see Him,' and then we shall open our eyes and behold Him close at hand, whom we saw from afar, and with wandering eyes, amidst the mists and illusions of earth. To see Him as He became for our sakes is heaven on earth. To see Him as He is will be the heaven of heaven, and before that Face, as the sun shining in His strength,' all sorrows, difficulties, and mysteries will melt as morning mists.

Maclaren: Joh 16:20-22

Sorrow Turned Into Joy

Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now, therefore, have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you.'--John 16:20-22.

THESE words, to which we have come in the ordinary course of our exposition, make an appropriate text for Easter Sunday. For their one theme is the joy which began upon that day, and was continued in increasing measure as the possession of Christ's servants after Pentecost. Our Lord promises that the momentary sadness and pain shall be turned into a swift and continual joy. He pledges His word for that, and bids us believe it on His bare word. He illustrates it by that tender and beautiful image which, in the pains and bliss of motherhood, finds an analogy for the pains and bliss of the disciples, inasmuch as, in both cases, pain leads directly to blessedness in which it is forgotten. And He crowns His great promises by explaining to us what is the deepest foundation of our truest gladness, I will see you again,' and by declaring that such a joy is independent of all foes and all externals,' and your joy no man taketh from you.'

There are, then, two or three aspects of the Christian life as a glad life which are set before us in these words, and to which I ask your attention.

I. The Promise Of A Joy Which Is A Transformed Sorrow.

There is, first, the promise of a joy which is a transformed sorrow.

Your sorrow shall be turned into joy,' not merely that the one emotion is substituted for the other, but that the one emotion, as it were, becomes the other. This can only mean that that, which was the cause of the one, reverses its action and becomes the cause of the opposite. Of course the historical and immediate fulfilment of these words lies in the double result of Christ's Cross upon His servants. For part of three dreary days it was the occasion of their sorrow, their panic, their despair; and then, all at once, when with a bound the mighty fact of the resurrection dawned upon them, that which had been the occasion for their deep grief, for their apparently hopeless despair, suddenly became the occasion for a rapture beyond their dreams, and a joy which would never pass. The Cross of Christ, which for some few hours was pain, and all but ruin, has ever since been the centre of the deepest gladness and confidence of a thousand generations.

I do not need to remind you, I suppose, of the value, as a piece of evidence of the historical veracity of the Gospel story, of this sudden change and complete revolution in the sentiments and emotions of that handful of disciples. What was it that lifted them out of the pity What was it that revolutionised in a moment their notions of the Cross and of its bearing upon them? What was it that changed downhearted, despondent, and all but apostate, disciples into heroes and martyrs? It was the one fact which Christendom commemorates to-day: the resurrection of Jesus Christ. That was the element, added to the dark potion, which changed it all in a moment into golden flashing light. The resurrection was what made the death of Christ no longer the occasion for the dispersion of His disciples, but bound them to Him with a closer bond. And I venture to say that, unless the first disciples were lunatics, there is no explanation of the changes through which they passed in some eight-and-forty hours, except the supernatural and miraculous fact of the resurrection of Jesus Christ from the dead. That set a light to the thick column of smoke, and made it blaze up a pillar of fire.' That changed sorrow into joy. The same death which, before the resurrection, drew a pall of darkness over the heavens, and draped the earth in mourning, by reason of that resurrection which swept away the cloud and brought out the sunshine, became the source of joy. A dead Christ was the Church's despair; a dead and risen Christ is the Church's triumph, because He is the Christ that died … and is alive for evermore.'

But, more generally, let me remind you how this very same principle, which applies directly and historically to the resurrection of our Lord, may be legitimately expanded so as to cover the whole ground of devout men's sorrows and calamities. Sorrow is the first stage, of which the second and completed stage is transformation into joy. Every thundercloud has a rainbow lying in its depths when the sun smites upon it. Our purest and noblest joys are transformed sorrows. The sorrow of contrite hearts becomes the gladness of pardoned children; the sorrow of bereaved, empty hearts may become the gladness of hearts filled with God; and every grief that stoops upon our path may be, and will be, if we keep near that dear Lord, changed into its own opposite, and become the source of blessedness else unattainable. Every stroke of the bright, sharp ploughshare that goes through the fallow ground, and every dark winter's day of pulverising frost and lashing tempest and howling wind, are represented in the broad acres, waving with the golden grain. All your griefs and mine, brother, if we carry them to the Master, will flash up into gladness and be turned into joy.'

II. A Joy Founded Upon The Consciousness That Christ's Eye Is Upon Us.

Still further, another aspect here of the glad life of the true Christian is, that it is a joy founded upon the consciousness that Christ's eye is upon us.

I will see you again and your heart shall rejoice.' In other parts of these closing discourses the form of the promise is the converse of this, as for instance--Yet a little while, and ye shall see Me.' Here Christ lays hold of the thought by the other handle, and says, I will see you again, and your heart shall rejoice.' Now these two forms of putting "the same mutual relationship, of course, agree, in that they both of them suggest, as the true foundation of the blessedness which they promise, the fact of communion with a present Lord. But they differ from one another in colouring, and in the emphasis which they place upon the two parts of that communion. Ye shall see Me' fixes attention upon us and our perception of Him. I will see you' fixes attention rather upon Him and His beholding of us. Ye shall see Me' speaks of our going out after Him and being satisfied in Him. I will see you' speaks of His perfect knowledge, of His loving care, of His tender, compassionate, complacent, ever-watchful eye resting upon us, in order that He may communicate to us all needful good.

And so it requires a loving heart on our part, in order to find joy in such a promise. His eyes are as a flame of fire,' and He sees all men; but unless our hearts cleave to Him and we know ourselves to be knit to Him by the tender bond of love from Him, accepted and treasured in our souls, then I will see you again' is a threat and not a promise. It depends upon the relation which we bear to Him, whether it is blessedness or misery to think that He whose flaming eye reads all men's sins and pierces through all hypocrisies and veils has it fixed upon us. The sevenfold utterance of His words to the Asiatic churches--the last recorded words of Jesus Christ--begins with I know thy works.' It was no joy to the lukewarm professors at Laodicea, nor to the church at Ephesus which had lost the freshness of its early love, that the Master knew them; but to the faithful souls in Philadelphia, and to the few in Sardis, who had not defiled their garments,' it was blessedness and life to feel that they walked in the sunshine of His face.

Is there any joy to us in the thought that the Lord Christ sees us? Oh! if our hearts are really His, if our lives are as truly built on Him as our profession of being Christians alleges that they are, then all that we need for the satisfaction of our nature, for the supply of our various necessities, or as an armour against temptation, and an amulet against sorrow, will be given to us, in the belief that His eye is fixed upon us. There is the foundation of the truest joy for men. There be many that say, Who will show us any good? Lord, lift Thou up the light of Thy countenance upon us. Thou hast put gladness in my heart more than in the time when their corn and their wine abound.' One look towards Christ will more than repay and abolish earth's sorrow. One look from Christ will fill our hearts with sunshine. All tears are dried on eyes that meet His. Loving hearts find their heaven in looking into one another's faces, and if Christ be our love, our deepest and purest joys will be found in His glance and our answering gaze.

If one could anyhow take a bit of the Arctic world and float it down into the tropics, the ice would all melt, and the white dreariness would disappear, and a new splendour of colour and of light would clothe the ground, and an unwonted vegetation would spring up where barrenness had been. And if you and I will only float our lives southward beneath the direct vertical rays of that great Sun of Righteousness,' then all the dreary winter and ice of our sorrows will melt, and joy will spring. Brother! the Christian life is a glad life, because Christ, the infinite and incarnate Lover of our souls, looks upon the heart that loves and trusts Him.

III. Joy Beyond The Reach Of Violence And Independent Of Externals.

Still further, note how our Lord here sets forth His disciples joy as beyond the reach of violence and independent of externals.

No man taketh it from you.' Of course, that refers primarily to the opposition and actual hostility of the persecuting world, which that handful of frightened men were very soon to face; and our Lord assures them here that, whatsoever the power of the devil working through the world may be able to filch away from them, it cannot filch away the joy that He gives. But we may extend the meaning beyond that reference.

Much of our joy, of course, depends upon our fellows, and disappears when they fade away from our sight and we struggle along in a solitude, made the more dreary because of remembered companionship. And much of our joy depends upon the goodwill and help of our fellows, and they can snatch away all that so depends. They can hedge up our road and make it uncomfortable and sad for us in many ways, but no man but myself can put a roof over my head to shut me out from God and Christ; and as long as I have a clear sky overhead, it matters very little how high may be the walls that foes or hostile circumstances pile around me, and how close they may press upon me. And much of our joy necessarily depends upon and fluctuates with external circumstances of a hundred different kinds, as we all only too well know. But we do not need to have all our joy fed from these surface springs. We may dig deeper down if we like. If we are Christians, we have, like some beleaguered garrison in a fortress, a well in the courtyard that nobody can get at, and which never can run dry. Your joy no man taketh from you.'

As long as we have Christ. we cannot be desolate.

If He and I were alone in the universe, or, paradoxical as it may sound, if He and I were alone, and the universe were not, I should have all that I needed and my joy would be full, if I loved Him as I ought to do.

So, my brother! let us see to it that we dig deep enough for the foundation of our blessedness, and that it is on Christ and nothing less infinite, less eternal, less unchangeable, that we repose for the inward blessedness which nothing outside of us can touch. That is the blessedness which we may all possess, For I am persuaded that neither death nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us' from the eye and the heart of the risen Christ who lives for us.

But remember, though externals have no power to rob us of our joy, they have a very formidable power to interfere with the cultivation of that faith, which is the essential condition of our joy. They cannot force us away from Christ, but they may tempt us away. The sunshine did for the traveller in the old fable what the storm could not do; and the world may cause you to think so much about it that you forget your Master. Its joys may compel Him to hide His face, and may so fill your eyes that you do not care to look at His face; and so the sweet bond may be broken, and the consciousness of a living, loving Jesus may fade, and become filmy and unsubstantial, and occasional and interrupted. Do you see to it that what the world cannot do by violence and directly, it does not do by its harlot kisses and its false promises, tempting you away from the paths where alone you can meet your Master.

IV. Joy, Made Certain By The Promise Of A Faithful Christ.

Lastly, note that this life of joy, which our Lord here speaks of, is made certain by the promise of a faithful Christ.

Verily, verily, I say unto you,'--He was accustomed to use that impressive and solemn formula, when He was about to speak words beyond the reach of human wisdom to discover, or of prime importance for men to accept and believe. He tells these men, who had nothing but His bare word to rely upon, that the astonishing thing which He is going to promise them will certainly come to pass. He would encourage them to rest an unfaltering confidence, for the brief parenthesis of sorrow, upon His faithful promise of joy. He puts His own character, so to speak, in pawn; His words are precisely equivalent in meaning to the solemn Old Testament words which are represented as being the oath of God, As I live! saith the Lord,' You may be as sure of this thing as you are of My divine existence, for all My divine Being is pledged to you to bring it about.' Verily, verily, I say unto you,' You may be as sure of this thing as you are of Me, for all that I am is pledged to fulfil the words of My lips.'

So Christ puts His whole truthfulness at stake, as it were; and if any man who has ever loved Jesus Christ and trusted Him aright has not found this joy unspeakable and full of glory,' then Jesus Christ has said the thing that is not.

Then why is it that so many professing Christians have such joyless lives as they have? Simply because they do not keep the conditions. If we will love Him so as to set our hearts upon Him, if we will desire Him as our chief good, if we will keep our eyes fixed upon Him, then, as sure as He is living and is the Truth, He will flood our hearts with blessedness, and His joy will pour into our souls as the flashing tide rushes into some muddy and melancholy harbour, and sets everything dancing that was lying stranded on the slime. If, my brother, you, a professing Christian, know but little of this joy, why, then, it is your fault, and not His. The joyless lives of so many who say that they are His disciples cast no shadow of suspicion upon His veracity, but they do cast a very deep shadow of doubt upon their profession of faith in Him.

Is your religion joyful? Is your joy religious? The two questions go together. And if we cannot answer these questions in the light of God's eye as we ought to do, let these great promises and my text prick us into holier living, into more consistent Christian character, and a closer walk with our Master and Lord.

The out-and-out Christian is a joyful Christian. The half-and-half Christian is the kind of Christian that a great many of you are--little acquainted with the joy of the Lord.' Why should we live half way up the hill and swathed in mists, when we might have an unclouded sky and a visible sun over our heads, if we would only climb higher and walk in the light of His face?

Maclaren: Joh 16:23-24

In That Day'

And in that day ye shall ask Me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in My name, He will give it you. Hitherto have ye asked nothing in My name: ask, and ye shall receive, that your joy may be full.'--John 16:23-24.

OUR Lord here sums up the prerogatives and privileges of His servants in the day that was about to dawn and to last till He came again. There is nothing absolutely new in the words; substantially the promises contained in them have appeared in former parts of these discourses under somewhat different aspects and connections. But our Lord brings them together here, in this condensed repetition, in order that the scattered rays, being thus focussed, may have more power to illuminate with certitude, and to warm into hope. Ye shall ask Me nothing … Ask and ye shall receive. Your joy shall be full.' These are the jewels which He sets in a cluster, the juxtaposition making each brighter, and gives to us for a parting keepsake.

Now it is to be noticed that the two askings which are spoken of here are expressed by different words in the Greek. Our English word ask' means two things, either to question or to request; to ask in the sense of interrogating, in order to get information and teaching, or in the sense of beseeching, in order to get gifts. In the former sense the word is employed in the first clause of my text, with distinct reference to the disciples' desire, a moment or two before, to ask Him a very foolish question; and in the second sense it is employed in the central portion of my text.

So, then, there are three things here as the marks of the Christian life all through the ages: the cessation of the ignorant questions addressed to a present Christ; the satisfaction of desires; and the perfecting of joy. These are the characteristics of a true Christian life. My brother, are they in any degree the characteristics of yours?

I. Note Then, First, The End Of Questionings.

In that day ye shall ask Me nothing,' and do not you think that when the disciples heard that, they would be tempted to say, Then what in all the world are we to do?' To them the thought that He was not to be at their sides any longer, for them to go to with their difficulties, must have seemed despair rather than advance; but in Christ's eyes it was progress. He tells them and us that we gain by losing Him, and are better off than they were, precisely because He does not any longer stand at our sides for us to question. It is better for a boy to puzzle out the meaning of a Latin book by his own brains and the help of a dictionary than it is lazily to use an interlinear translation. And, though we do not always feel it, and are often tempted to think how blessed it would be if we had an infallible Teacher visible here at our sides, it is a great deal better for us that we have not, and it is a step in advance that He has gone away. Many eager and honest Christian souls, hungering after certainty and rest, have cast themselves in these latter days into the arms of an infallible Church. I doubt whether any such questioning mind has found what it sought; and I am sure that it has taken a step downwards, in passing from the spiritual guidance realised by our own honest industry and earnest use of the materials supplied to us in Christ's word, to any external authority which comes to us to save us the trouble of thinking, and to confirm to us truth which we have not made our own by search and effort. We gain by losing the visible Christ; and He was proclaiming progress and not retrogression, when He said: In that day ye shall ask Me no more questions.'

For what have we instead? We have two things: a completed revelation, and an inward Teacher.

We have a completed revelation. Great and wonderful and unspeakably precious as were and are the words of Jesus Christ, His deeds are far more. The death of Christ has told us things that Christ before His death could not tell. The resurrection of Christ has cast light upon all the darkest places of man's destiny which Christ, before His resurrection, could not by any words so illuminate. The ascension of Christ has opened doors for thought, for faith, for hope, which were fast closed, notwithstanding all His teachings, until He had burst them asunder and passed to His throne. And the facts which are substituted for the bodily presence of Jesus with His disciples tell us a great deal more than they could ever have drawn from Him by questionings, however persistent and however wisely directed. We have a completed revelation, and therefore we need ask Him nothing.'

And we have a divine Spirit that will come to us if we will, and teach us by means of blessing the exercise of our own faculties, and guiding us, not, indeed, into the uniform perception of the intellectual aspects of Christian truth, but into the apprehension and the loving possession, as a power in our lives, of all the truth that we need to mould our characters and to raise us to the likeness of Himself.

Only, brother! let us remember what such a method of teaching demands from us. It needs that we honestly use the revelation that is given us; it needs that we loyally, lovingly, trustfully, submit ourselves to the teaching of that Spirit who will dwell in us; it needs that we bring our lives up to the height of our present knowledge, and make everything that we know a factor in shaping what we do and what we are. If thus we will to do His will, we shall know of the doctrine'; if thus we yield ourselves to the divine Spirit, we shall be taught the practical bearings of all essential truth; and if thus we ponder the facts and principles that are enshrined in Christ's life, and the Apostolic commentary on them, as preserved for us in the Scripture, we shall not need to envy those that could go to Him with their questions, for .He will come to us with His all-satisfying answers.

Ah! but you say experience does not verify these promises. Look at a divided Christendom; look at my own difficulties of knowing what I am to believe and to think. Well, as for a divided Christendom, saintly souls are all of one Church, and however they may formulate the intellectual aspects of their creed, when they come to pray, they say the same things. Roman Catholic and Protestant, and Quaker and Churchman, and Calvinist and Arminian, and Greek and Latin Christians--all contribute to the hymn-book of every sect; and we all sing their songs. So the divisions are like the surface cracks on a dry field, and a few inches down there is continuity. As for the difficulty of knowing what I am to believe and think about controverted questions, no doubt there will remain many gaps in the circle of our knowledge; no doubt there will be much left obscure and unanswered; but if we will keep ourselves near the Master, and use honestly and diligently the helps that He gives us--the outward help in the Word, and the inward help in His teaching Spirit--we shall not walk in darkness,' but shall have light enough given to be to us the Light of Life.'

Brother, keep dose to Christ, and Christ--present though absent--will teach you.

II. Secondly, Satisfied Desires.

This second great promise of my text, introduced again by the solemn affirmation, Verily, verily, I say unto you,' substantially appeared in a former part of these discourses with a very significant difference. Whatsoever ye shall ask in My name that will I do.' If ye shall ask anything in My name I will do it.' There Christ presented Himself as the Answerer of the petitions, because His more immediate purpose was to set forth His going to the Father as His elevation to a yet loftier position. Here, on the other hand, He sets forth the Father as the Answerer of the petitions, because His purpose is to point away from undue dependence on His own corporeal presence. But the fact that He thus, as occasion requires, substitutes the one form of speech for the other, and indifferently represents the same actions as being done by Himself and by the Father in heaven, carries with it large teachings which I do not dwell upon now. Only I would ask you to consider how much is involved in that fact, that, as a matter of course, and without explanation of the difference, our Lord alternates the two forms, and sometimes says, I will do it,' and sometimes says, The Father will do it.' Does it not point to that great and blessed truth, Whatsoever thing the Father doeth, that also doeth the Son likewise?'

But passing from that, let me ask you to note very carefully the limitation, which is here given to the broad universality of the declaration that desires shah be satisfied. If ye shall ask anything in My name', there is the definition of Christian prayer. And what does it mean? Is a prayer, which from the beginning to the end is reeking with self-will, hallowed because we say, as a kind of charm at the end of it, For Christ's sake. Amen'? Is that praying in Christ's name? Surely not! What is the name' of Christ? His whole revealed character. So these disciples could not pray in His name hitherto,' because His character was not all revealed. Therefore, to pray in His name is to pray, recognising what He is, as revealed in His life and death and resurrection and ascension, and to base all our dependence of acceptance of our prayers upon that revealed character. Is that all? A-re any kind of wishes, which are presented in dependence upon Christ as our only Hope and Channel of divine blessing, certain to be fulfilled? Certainly not. To pray in My name' means yet more than that. It means not only to pray in dependence upon Christ as our only Ground of hope and Source of acceptance and God's only Channel of blessing, but it means exactly what the same phrase means when it is applied to us. If I say that I am doing something in your name, that means on your behalf, as your representative, as your organ, and to express your mind and will. And if we pray in Christ's name, that implies, not only our dependence upon His merit and work, but also the harmony of our wills with His will, and that our requests are not merely the hot products of our own selfishness, but are the calm issues of communion with Him. Thus to pray requires the suppression of self. Heathen prayer, if there be such a thing, is the violent effort to make God will what I wish. Christian prayer is the submissive effort to make my wish what God wills, and that is to pray in Christ's name.

My brother! do we construct our prayers thus? Do we try to bring our desires into harmony with Him, before we venture to express them? Do we go to His footstool to pour out petulant, blind, passionate, unsanctified wishes after questionable and contingent good, or do we wait until He fills our spirits with longings after what it must be His desire to give, and then breathe out those desires caught from His own heart, and echoing His own will? Ah! The discipline that is wanted to make men pray in Christ's name is little understood by multitudes amongst us.

Notice how certain such prayer is of being answered. Of course, if it is in harmony with the will of God, it is sure not to be offered in vain. Our Revised Version makes a slight alteration in the order of the words in the first clause of this promise by reading, If ye ask anything of the Father He will give it you in My name.' God's gifts come down through the same channel through which our prayer goes up. We ask in the name of Christ, and get our answers in the name of Christ.

But, whether that be the true collocation of ideas or not, mark the plain principle here, that only desires which are in harmony with the divine will are sure of being satisfied. What is a bad thing for a child cannot be a good thing for a man. What is a foolish and wicked thing for a father down here to do cannot be a kind and a wise thing for the Father in the heavens to do. If you wish to spoil your child you say, What do you want, my dear? tell me and you shall have it. And if God were saying anything like that to us, through the lips of Jesus Christ His Son, in the text, it would be no blessing, but a curse. He knows a great deal better what is good for us; and so He says: Bring your wishes into line with My purpose, and then you will get them'; Delight thyself in the Lord, and He will give thee the desires of thine heart.' If you want God most you will be sure to get Him; if your heart's desires are after Him, your heart's desires will be satisfied. The young lions do roar and suffer hunger.' That is the world's way of getting good; fighting and striving and snarling, and forcibly seeking to grasp, and there is hunger after all. There is a better way than that. Instead of striving and struggling to snatch and to keep a perishable and questionable portion, let us wait upon God and quiet our hearts, stilling them into the temper of communion and conformity with Him, and we shall not ask in vain.

He who prays in Christ's name must pray Christ's prayer, Not My will, but Thine be done.' And then, though many wishes may be unanswered, and many weak petitions unfulfilled, and many desires unsatisfied, the essential spirit of the prayer will be answered, and, His will being done in us and on us, our wishes will acquiesce in it and desire nothing besides. To him who can thus pray in Christ's name in the deepest sense, and' after Christ's pattern, every door in God's treasure-house flies open, and he may take as much of the treasure as he desires. The Master bends lovingly over such a soul, and looks him in the eyes, and with outstretched hand says, What wilt thou that I should do unto thee? Be it unto thee even as thou wilt.'

III. Lastly, The Perfect Joy Which Follows Upon These Two.

That your joy may be fulfilled.' Again we have a recurrence of a promise that has appeared in another connection in an earlier part of this discourse; but the connection here is worthy of notice. The promise is of joy that comes from the satisfaction of meek desires in unison with Christ's will. Is it possible then, that, amidst all the ups and downs, the changes and the sorrows of this fluctuating, tempest-tossed life of ours we may have a deep and stable joy? That your joy may be full,' says my text, or fulfilled,' like some jewelled, golden cup charged to the very brim with rich and quickening wine, so that there is no room for a drop more. Can it be that ever, in this world, men shall be happy up to the very limits of their capacity?

Was anybody ever so blessed that he could not be more so? Was your cup ever so full that there was no room for another drop in it? Jesus Christ says that it may be so, and He tells us how it may be so. Bring your desires into harmony with God's, and you will have none unsatisfied amongst them; and so you will be blessed to the full; and though sorrow comes, as of course it will come, still you may be blessed. There is no contradiction between the presence of this deep, central joy and a surface and circumference of sorrow. Rather we need the surrounding sorrow, to concentrate, and so to intensify, the central joy in God. There are some flowers which only blow in the night; and white blossoms are visible with startling plainness in the twilight, when all the flaunting purples and reds are hid. We do not know the depth, the preciousness, the power of the joy of the Lord,' until we have felt it shining in our hearts in the midst of the thick darkness of earthly sorrow, and bringing life into the very death of our human delights. It may be ours on the conditions that my text describes.

My dear friends! there are only two courses before us. Either we must have a life with superficial, transitory, incomplete gladness, and an aching centre of vacuity and pain, or we may have a life which, in its outward aspects and superficial appearance, has much about it that is sad and trying, but down in the heart of it is calm and joyful. Which of the two do you deem best, a superficial gladness and a rooted sorrow, or a superficial sorrow and a central joy? Even in laughter the heart is sorrowful, and the end of that mirth is heaviness.' But, on the other hand, the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads. They shall obtain joy and gladness; and sorrow and sighing shall flee away.'

Maclaren: Joh 16:25-27

The Joys Of That Day'

These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall show you plainly of the Father. At that day ye shall ask in My Name: and I say not unto you, that I will pray the Father for you: For the Father Himself loveth you, because ye have loved Me, and have believed that I came out from God.'--John 16:25-27.

THE stream which we have been tracking for so long in these discourses has now nearly reached its close. Our Lord, in these all but final words, sums up the great salient features which He has already more than once specified, of the time when His followers shall live with an absent and yet present Christ. He reiterates here substantially just what He has been saying before, but in somewhat different connection, and with some slight expansion. And this reiteration of the glad features of the day which was about to dawn suggests how much the disciples needed, and how much we need, to have repeated over and over again the blessed and profound lessons of these words.

What a sublime self-repression there was in the Master! Not one word escapes from His lips of the personal pain and agony into which He had to plunge and be baptized, before that day could dawn. All that was crushed down and kept back, and He only speaks to the disciples and to us of the joy that comes to them, and not at all of the bitter sorrow by which it is bought. There are set forth in these words, as it seems to me, especially three characteristics which belong to the whole period between the ascension of Jesus Christ and His coming again for judgment. It is a day of continual and clearer teaching by Him. It is a day of desires in His name. It is a day of filial experience of a Father's love. These are the characteristics of the Christian period, and they ought to be the characteristics of our individual Christian life. My brother! are they the characteristics of yours?

Let us note them in order.

I. A Period Of Continuous And Clearer Teaching By Himself.

First, our Lord tells us that the whole period of the Christian life upon earth is to be a period of continuous and clearer teaching by Himself.

Hitherto I have spoken to you in proverbs,' or parables. The word means, not only a comparison or parable, but also, and perhaps primarily, a mysterious and enigmatical saying. The reference is, of course, directly to the immediately preceding thoughts, in which His departure and the sorrow that accompanied it and was to merge into joy, were described under that touching figure of the woman in travail. But the reference must be extended very much farther than that. It includes not only this discourse, but the whole of His teaching by word whilst He was here upon earth.

Now the first thing that strikes me here is this strange fact. Here is a man who knew Himself to be within four-and-twenty hours of His death, and knew that scarcely another word of instruction was to come from His lips upon earth, calmly asserting that, for all the subsequent ages of the world's history, He is to continue its Teacher. We know how the wisest and profoundest of earthly teachers have their lips sealed by death, so as that no counsel can come from them any more, and their disciples long in vain for responses from the silenced oracle, which is dumb whatever new problems may arise. But Jesus Christ calmly poses before the world as not having His teaching activity in the slightest degree suspended by that fact which puts a conclusive and complete close to all other teachers' words. Rather He says that after death He will, more clearly than in life, be the Teacher of the world.

What does He mean by that? Well, remember first of all the facts which followed this saying--the Cross, the Grave, Olivet, the Heavens, the Throne. These were still in the future when He spoke. And have not these--the bitter passion, the supernatural resurrection, the triumphant ascension, and the everlasting session of the Son at the right hand of God--taught the whole world the meaning of the Father's name, and the love of the Father's heart, and the power of the Father's Son, as nothing else, not even the sweetest and tenderest of His utterances, could have taught them? When, then, He declares the continuance of His teaching functions unbroken through death and beyond it, He refers partly to the future facts of His earthly manifestation, and still more does He refer to that continuous teaching which, by that divine Spirit whom He sends, is granted to every believing soul all through the ages.

This great truth, which recurs over and over again in these discourses of our Lord, is far too much dropped out of the consciousness and creeds of the modern Christian Church. We call ourselves Christ's disciples. If there be disciples, there must be a Master. His teaching is by no means merely the effect of the recorded facts and utterances of the Lord, preserved here in the Book for us, and to be pondered upon by ourselves, but it is also the hourly communication, to waiting hearts and souls that keep themselves near the Lord, of deeper insight into His will, of larger views of His purposes, of a firmer grasp of the contents of Scripture, and a more complete subjection of the whole nature to the truth as it is in Jesus. Christian men and women! do you know anything about what it is to learn of Christ in the sense that He Himself, and no poor human voice like mine, nor even merely the records of His past words and deeds as garnered in these Gospels and expounded by His Apostles, is the source of your growing knowledge of Him? If we would keep our hearts and minds clearer than we do of the babble of earthly voices, and be more loyal and humble and constant and patient in our sitting on the benches in Christ's school till the Master Himself came to give us His lessons, these great words of my text would not, as they so often do in the mass of professing Christians, lack the verification of experience and the assurance that it is so with us. Have you sat in Christ's school, and do you know the secret and illuminative whispers of His teaching? If not, there is something wrong in your Christian character, and something insincere in your Christian profession.

Notice, still further, that our Lord here ranks that subsequent teaching before all that He said upon earth, great and precious as it was. Now I do not mean for one moment to allege that fresh communications of truth, uncontained in Scripture, are given to us in the age-long and continuous teaching of Jesus Christ. That I do not suppose to be the meaning of the great promises before us, for the facts of revelation were finished when He ascended, and the inspired commentary upon the facts of revelation was completed with these writings which follow the Gospels in our New Testament, But Christ's teaching brings us up to the understanding of the facts and of the commentary upon them which Scripture contains, so that what was parable or proverb, dimly apprehended, mysterious and enigmatical when it was spoken, and what remains mysterious and enigmatical to us until we grow up to it, gradually becomes full of significance and weighty with a plain and certain meaning. This is the teaching which goes on through the ages--the lifting of His children to the level of apprehending more and more of the inexhaustible and manifold wisdom which is stored for us in this Book. The mine has been worked on the surface, but the deeper it goes the richer is the lode; and no ages will exhaust the treasures that are hid in Christ Jesus our Lord.

He uses the new problems, the new difficulties, the new circumstances of each successive age, and of each individual Christian, in order to evolve from His word larger lessons, and to make the earlier lessons more fully and deeply understood. And this generation, with all its new problems, with all its uneasiness about social questions, with all its new attitude to many ancient truths, will find that Jesus Christ is, as He has been to all past generations,--the answer to all its doubts, using even these doubts as a means of evolving the deeper harmonies of His Word, and of unveiling in the ancient truth more than former generations have seen in it. Brethren, I write unto you no new commandment. Again, a new commandment I write unto you.' The inexhaustible freshness of the old word taught us anew, with deeper significance and larger applications, by the everlasting Teacher of the Church, is the hope that shines through these words. I commend to you, dear brethren, the one simple, personal question, Have I submitted myself to that Teacher, and said to men and systems and preachers and books and magazines, and all the rest of the noisy and clamorous tongues that bewilder under pretence of enlightening this generation--have I said to them all, Hold your peace I and let me, in the silence of my waiting soul, hear the Teacher Himself speak to me. Speak, Lord! for Thy servant heareth. Teach me Thy way and lead me, for Thou art my Master, and I the humblest of Thy scholars'?

II. A Day Of Desires Based Upon Christ, And Christlike.

In the next place, another of the glad features of this dawning day is that it is to be a day of desires based upon Christ, and Christlike.

In that day ye shall ask in My name.' Our translators have wisely put a colon at the end of that clause, in order that we may not hurry over it too quickly in haste to get to the next one. For there is a substantial blessing and privilege wrapped up in it. Our Lord has just been saying the same thing in the previous verses, but He repeats it here in order to emphasise it, and to set it by the subsequent words in a somewhat different light. But I dwell upon it for a very simple, practical purpose. I have already explained in former sermons the full, deep meaning of that phrase, asking in Christ's name,' and have suggested to you that it implies two things--the one, that our desires should all be based upon His great work as the only ground of our acceptance with God; and the other, that our desires should all be such as represent His heart and His mind. When we ask in His name' we ask, first, for His sake, and, second, as in His person. And such desires, resting their hopes of answer solely upon His mighty sacrifice and all-sufficient merit, and shaped accurately and fully after the pattern of the wishes that are dear to His heart, are to be the prerogative and the joy of His servants, in the new day' that is about to dawn.

Note how beautifully this thought, of wishes moulded into conformity with Jesus Christ, and offered in reliance upon His great sacrifice, follows upon that other thought, I will tell you plainly of the Father.' The Master's voice speaks, revealing the paternal heart, the scholar's voice answers with desires kindled by the revelation. Longings and aspirations humbly offered for His sake, and after the pattern of His own, are our true response to His teaching voice. As the astronomer, the more powerful his telescope, though it may resolve some of the nebulae that resisted feebler instruments, only has his bounds of vision enlarged as he looks through it, and sees yet other and mightier star-clouds lying mysterious beyond its ken--so each new influx and tidal wave of knowledge of the Father, which Christ gives to His waiting child, leads on to enlarged desires, to longings to press still further into the unexplored mysteries of that magnificent and boundless land, and to nestle still closer into the infinite heart of God. He declares to us the Father, and the answer of the child to the declaration of the Father is the cry, Abba! Father! show me yet more of Thy heart.' Thus aspiration and fruition, longing and satisfaction in unsatiated and inexhaustible and unwearying alternation, are the two blessed poles between which the life of a Christian may revolve in smoothness and music.

My friend! is that anything like the transcript of our experience, that the more we know of God, the more we long to know of, and to possess, Him? and the more we long to know of, and to possess, Him, the more full, gracious, confidential, tender, and continuous are the teachings of our Master? Is not this a far higher level of Christian life than that we live upon? And why so? Is Christ's word faithless? Hath He forgotten to be gracious? Was this promise of His idle wind? Or is it that you and I have never grasped the fulness of privileges that He bestows upon us?

III. A Day Of Filial Experience Of A Father's Love.

Note, lastly, that that day is to be a day of filial experience of a Father's love.

I say not unto you that I will pray the Father for you, for the Father Himself loveth you because ye have loved Me, and have believed that I came out from God.' Jesus Christ does not deny His intercession. He simply does not bring it into evidence here. To deny it would have been impossible, for soon afterwards we find Him saying, I pray for them which Thou hast given Me, for they are Thine.' But He does not emphasise it here, in order that He may emphasise another blessed source of solace--viz., that to those who listen to the Master's teaching, and have their desires moulded into harmony with His, and their wishes and hopes all based upon His sacrifice and work, the divine Father's love directly flows. There is no need of any intercession to turn Him to be merciful. Men sometimes caricature the thought of the intercession of Christ, as if it meant that He, by His prayer, bent the reluctant will of the Father in heaven. All such horrible misconceptions Christ sweeps out of the field here, even whilst there remains, in the fact that the prayers of which He is speaking are offered in His name, the substance and reality of all that we mean by the intercession of Jesus Christ.

And now note that God loves the men who love Jesus Christ. So completely does the Father identify Himself with the Son, that love to Christ is love to Him, and brings the blessed answer of His love to us. Whosoever loves Christ loves God.

Whosoever loves Christ must do so, believing that He came forth from God.' There are the two characteristics of a Christian disciple,--faith in the divine mission of the Son, and love that flows from faith. Now, of course, it does not follow from the words before us, that this divine love which comes down upon the heart which loves Christ is the original and first flow of that love towards that heart. We love Him because He first loved us.' Christ is not here tracking the stream to its source, but is pointing to it midway in its flow. If you want to go up to the fountain-head you have to go up to the divine Father's heart, who loved when there was no love in us; and, because He loved, sent the Son. First comes the unmotived, spontaneous, self-originated, undeserved, infinite love of God to sinners and aliens and enemies; then the Cross and the mission of Jesus Christ; then the faith in His divine mission; then the love which is the child of faith, as it grasps the Cross and recognises the love that lies behind it; and then, after that, the special, tender, and paternal love of God falling upon the hearts that love Him in His Son. There is nothing here in the slightest degree to conflict with the grand universal truth that God loves enemies and sinners and aliens. But there is the truth, as precious as the other, that they who have known and believed the love that God hath to us' live under the selectest influences of His loving heart, and have a place in its tenderness which it is impossible that any should have who do not so love. And that sweet commerce of a divine love answering a human, which itself is the answer to a prior divine love, brings with it the firm confidence that prayers in His name shall not be prayers in vain.

So, dear friends, growing knowledge, an ever-present Teacher, the peace of calm desires built upon Christ's Cross and fashioned after Christ's Spirit, and the assurance in my quiet and filial heart that my Father in the heavens loves me, and will neither give me serpents' when I ask for them, thinking them to be fishes,' nor refuse bread' when I ask for it--these things ought to mark the lives of all professing Christians. Are they our experience? If not, why are they not, but because we do not believe that Thou art come forth from God,' nor love Thee as we ought?

Maclaren: Joh 16:28

From' And To'

I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.'--John 16:28.

THESE majestic and strange words are the proper close of our Lord's discourse, what follows being rather a reply to the disciples' exclamation. There is nothing absolutely new in them, but what is new is the completeness and the brevity with which they cover the whole ground of His being, work, and glory. They fall into two halves, each consisting of two clauses; the former half describing our Lord's descent, the latter His ascent. In each half the two clauses deal with the same fact, considered from the two opposite ends as it were--the point of departure and the point of arrival. I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.' But the first point of departure is the last point of arrival, and the end comes round to the beginning. Our Lord's earthly life is, as it were, a jewel enclosed within the flashing gold of His eternal dwelling with God.

So I think we shall best apprehend the scope, and appropriate to ourselves the blessing and power of these words, if we deal with the four points to which they call our attention--the dwelling with the Father; the voluntary coming to the earth; the voluntary departure from the earth; and, once more, the dwelling with the Father. We must grasp them all if we would know the whole Christ and all that He is able to do and to be to us and to the world. So, then, I deal simply with these four points.

I. Note Then, First, The Dwelling With The Father.

If we adopt the most probable reading of the first clause of my text, it is even more forcible than in our version: I came forth out of the Father.' Such an egress implies a being in the Father in a sense ineffable for our words, and transcending our thoughts. It implies a far deeper and closer relation than even that of juxtaposition, companionship, or outward presence.

Now, in these great words there is involved obviously, to begin with, that, during His earthly life, our Lord bore about with Him the remembrance and consciousness of an individual existence prior to His life on earth. I need not remind you how frequently such hints drop from His lips--Before Abraham was, I am,' and the like. But beyond that solemn thought of a remembered previous existence there is this other one --that the words are the assertion by Christ Himself of a previous, deep, mysterious, ineffable union with the Father. On such a subject wisdom and reverence bid us speak only as we hear; but I cannot refrain from emphasising the fact that, if this fourth Gospel be a genuine record of the teaching of Jesus Christ--and, if it is not, what genius was he who wrote it?--if it be a genuine record of the teaching of Jesus Christ, then nothing is more plain than that over and over again, in all sorts of ways, by implication and by direct statement, to all sorts of audiences, friends and foes, He reiterated this tremendous claim to have dwelt in the bosom of the Father,' long before He lay on the breast of Mary. What did He mean when He said,' No man hath ascended up into heaven save He which came down from heaven'? What did He mean when He said, What and if ye shall see the Son of Man ascend up where He was before'? What did He mean when He said, I came down from heaven, not to do Mine own will, but the will of Him that sent Me'? And what did He mean when, in the midst of the solemnities of that last prayer, He said, Glorify Thou Me with the glory which I had with Thee before the world was?

Dear friends! it seems to me that if we know anything about Jesus Christ, we know that. If we cannot believe that He thus spoke, we know nothing about Him on which we can rely. And so, without venturing to enlarge at all upon these solemn words, I leave this with you as a plain fact, that the meekest, lowliest, and most sane and wise of religious teachers made deliberately over and over again this claim, which is either absolutely true, and lifts Him into the region of the Deity, or else is fatal to His pretensions to be either meek or modest, or wise or sane, or a religious teacher to whom it is worth our while to listen.

II. Note, Secondly, The Voluntary Coming Into The World.

I came forth from the Father, and am come into the world.' We all talk in a loose way about men coming into the world when they are born; but the weight of these words and the solemnity of the occasion on which they were spoken, and the purpose for which they were spoken--viz., to comfort and to illuminate these disciples--forbid us to see such a mere platitude as that in them. There would have been no consolation in them unless they meant something a great deal more than the undeniable fact that Jesus Christ was born, and the melancholy fact that Jesus Christ was about to die.

I am come into the world.' There has been a Man who chose to be born. There has been a Man who appeared here, not of the will of the flesh, nor of the will of man,' but by His own free choice. He willed to take upon Him the form of humanity. Now the voluntariness of the entrance of Jesus Christ into the conditions of our human life is all-important for us, for it underlies the whole value of that life and its whole power to be blessing and good to us. It underlies, for instance, the personal sinlessness of Jesus Christ, and hence His power to bring a new beginning of pure and perfect life into the midst of humanity. All the rest of mankind, knit together by that mysterious bond of natural descent which only now for the first time is beginning to receive its due attention on the part of men of science, by heredity have the taint upon them. And if Jesus Christ is only one of the series, then there is no deliverance in Him, for there is no sinlessness in that life. However fair its record may seem on the surface, there is beneath, somewhere or other, the leprosy that infects us all. Unless He came in another fashion from all the rest of us, He came with the same sin as all the rest of us, and He is no deliverer from sin. Rather He is one of the series who, like the melancholy captives on the road to Siberia, each carries a link of the hopeless chain that binds them all together. But, if it be true that of His own will He took to Himself humanity, and was born as the Scripture tells us He was born, His birth being His coming' and not His being brought, then, being free from taint, He can deliver us from taint, and, Himself unbound by the chain, He can break it from off our necks. The stream is fouled from its source downwards, and flows on, every successive drop participant of the primeval pollution. But, down from the white snows of the eternal hills of God, there comes into it an affluent which has no stain on its pure waters, and so can purge that into which it enters. Jesus Christ willed to be born, and to plant a new beginning of holy life in the very heart of humanity which henceforth should work as leaven.

Let me remind you, too, that this voluntary assumption of our nature is all-important to us, for unless we preserve it clear to our minds and hearts, the power to sway our affections is struck away from Jesus Christ. Unless He voluntarily took upon Himself the nature which He meant to redeem, why should I be thankful to Him for what He did, and what right has He to claim my love? But if He willingly came down amongst us, and to this end was born, and for this cause,' of His own loving heart, came into the world,' then I am knit to Him by cords that cannot be broken. One thing only saves for Jesus Christ the unbounded and perpetual love of mankind, and that is, that from His own infinite and perpetual love He came into the world. We talk about kings leaving their palaces and putting on the rags of the beggar, and learning love in huts where poor men lie,' and making experience of the conditions of their lowliest subjects. But here is a fact, infinitely beyond all these legends. It is set forth for us in a touching fashion, in the incident that almost immediately preceded these parting words of our Lord, when Jesus, knowing that He came forth from God, laid aside His garments and took a towel, and girded Himself,' and washed the foul feet of these travel-stained men. That was a parable of the Incarnation. The consciousness of His divine origin was ever with Him, and that consciousness led Him to lay aside the garments of His majesty, and to gird Himself with the towel of service. That He had a body round which to wrap it was more humiliation than that He wrapped it round the body which He took. And we may learn there what it is that gives Him His supreme right to our devotion and our surrender--viz., that, being in the form of God, He thought not equality with God a thing to be covetously retained, but made Himself of no reputation, and was found in fashion as a Man.'

III. Note The Voluntary Leaving The World.

The stages of that departure are not distinguished. They are threefold in fact--the death, the resurrection, the ascension, and in all three we have the majestic, spontaneous energy of Christ as their cause.

There was a voluntary death. I have so often had occasion to insist upon that, in the course of these sermons, that I do not need to dwell upon it now. Let me remind you only how distinctly and in what various forms that thought is presented to us in the Scriptures. We have our Lord's own words about His having power to lay down His life.' We have in the story of the Passion hints that seem to suggest that His relation to death, to which He is about to bow His head, was altogether different from that of ours. For instance, we read: Into Thy hands I commend My Spirit'; and He gave up the Spirit.' We have hints of a similar nature in the very swiftness of His death and unexpected brevity of His suffering, to be accounted for by no natural result of the physical process of crucifixion. The fact is that Jesus Christ is the Lord of death, and was so even when He seemed to be its Servant, and that He never showed Himself more completely the Prince of Life and the Conqueror of Death than when He gave up His life and died, not because He must, but because He would. There is a scene in a modern book of fiction of a man sitting on a rock and the ocean stretching round him. It reaches high upon his breast, but it threatens not his life, till he, sitting there in his calm, bows his head beneath the wave and lets it roll over him. So Christ willed to die, and died because He willed.

There was also a voluntary resurrection by His own power; for although Scripture sometimes represents His rising again from the dead as being the Father's attestation of the Son's finished work, it also represents it as being, in accordance with His own claim of power to lay down My life, and to take it again,' the Son's triumphant egress from the prison into which, for the moment, He willed to pass. Jesus was raised from the dead by the glory of the Father,' but also Jesus rose from the dead by His own power.

There was also a voluntary ascension to the heavens. There was no need for Elijah's chariot of fire. There was no need for a whirlwind to sweep a mortal to the sky. There was no need for any external vehicle or agency whatsoever. No angels bore Him up upon their wings. But, the cords of duty which bound Him to earth being cut, He rose to His own native sphere; and, if one might so say, the natural forces of His supernatural life bore Him, by inverted gravitation, upward to the place which was His own. He ascended by His own inherent power.

Thus, by a voluntary death, He became the Sacrifice for our sins; by the might of His self-effected resurrection He proclaimed Himself the Lord of death and the resurrection for all that trust Him; and by ascending up on high He draws our hearts' desires after Him, so that we, too, as we see Him lost from our sight, behind the bright Shekinah cloud that stooped to conceal the last stages of His ascension from our view, may return to our lowly work' with great joy,' and set our affection on things above, where Christ is, sitting at the right hand of God.'

IV. So, Lastly, We Have Here The Dwelling Again With The Father.

But that final dwelling with God is not wholly identical with the initial one. The earthly life was no mere parenthesis, and He who returned to the Throne carried with Him the manhood which He had assumed, and bore it thither into the glory in which the Word had dwelt from the beginning. And this is the true consolation which Christ offered to these His weeping servants, and which He still offers to us His waiting children, that now the manhood of Jesus Christ is exalted to participation in the divine glory, and dwells there in the calm, invisible sweetness and solemnity of fellowship with the Father.

If that be so, it is no mere abstract dogma of theology, but it touches our daily life at all points, and is essential to the fullness of our satisfaction and our rest in Christ.

We see not all things put under Him, but we see Jesus.' Our Brother is elevated to the Throne, and, if I might so say, He makes the fortunes of the family, and none of them will be poor as long as He is so rich. He sends us from the far-off land where He is gone precious gifts of its produce, and He will send for us to share His throne one day.

Christ's ascension to the Father is the elevation of our best and dearest Friend to the Throne of the Universe, and the hands that were pierced for us on the Cross hold the helm and sway the sceptre of Creation, and therefore we may calmly meet all events.

The elevation of Jesus Christ to the Throne fills Heaven for our faith, our imagination, and our hearts. How different it is to look up into those awful abysses, and to wonder where, amidst their crushing infinitude, the spirits of dear ones that are gone are wandering, if they are at all; and to look up and to think My Christ hath passed through the Heavens,' and is somewhere with a true Body, and with Him all that loved Him. Without an ascended Christ we recoil from the cold splendours of an unknown Heaven, as a rustic might from the unintelligible magnificence of a palace. But if we believe that He is at the right hand of God,' then the far-off becomes near, and the vague becomes definite, and the unsubstantial becomes solid, and what was a fear becomes a joy, and we can trust ourselves and the dear dead in His hands, knowing that where He is they are, and that in Him they and we have all that we need.

So, dear friends! it all comes to this--make sure that you have hold of the whole Christ for yourselves. His earthly life is little without the celestial halo that rings it round. His life is nothing without His death. His death without His resurrection and ascension may he a little more pathetic than millions of other deaths, but is nothing, really, to us. And the life and death and resurrection are not apprehended in their fullest power until they are set between the eternal glory before and the eternal glory after.

These four facts--the dwelling in the Father; the voluntary coming to earth; the voluntary leaving earth; and, again, the dwelling with the Father--are the walls of the strong fortress into which we may flee and be safe. With them it stands four square to every wind that blows.' Strike away one of them, and it totters into ruin. Make the whole Christ your Christ; for nothing less than the whole Christ, conceived of the Holy Ghost, born of the Virgin Mary … crucified, dead, and buried, … ascended into Heaven, and sitting at the right hand of God,' is strong enough to help your infirmities, vast enough to satisfy your desires, loving enough to love you as you need, or able to deliver you from your sins, and to lift you to the glories of His own Throne.

Maclaren: Joh 16:29-32

Glad Confession And Sad Warning

His disciples said unto Jesus, Lo! now speakest Thou plainly, and speakest no proverb. Now are we sure that Thou knowest all things, and needest not that any man should ask Thee: by this we believe that Thou camest forth from God. Jesus answered them, Do ye now believe? Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave Me alone: and yet I am not alone, because the Father is with Me.'--John 16:29-32.

THE first words of these wonderful discourses were, Let not your heart be troubled.' They struck the key-note of the whole. The aim of all was to bring peace and confidence unto the disciples' spirits. And this joyful burst of confession which wells up so spontaneously and irrepressibly from their hearts, shows that the aim has been reached. For a moment sorrow, bewilderment, dullness of apprehension, had all passed away, and the foolish questioners and non-receptive listeners had been lifted into a higher region, and possessed insight, courage, confidence. The last sublime utterance of our Lord had gathered all the scattered rays into a beam so bright that the blindest could not but see, and the coldest could not but be warmed.

But yet the calm, clear eye of Christ sees something not wholly satisfactory in this outpouring of the disciples' confidence. He does not reject their imperfect faith, but He warns them, as if seeing the impending hour of denial which was so terribly to contradict the rapture of that moment. And then, with most pathetic suddenness, He passes from them to Himself; and in a singularly blended utterance lets us get a glimpse into His deep solitude and the companions that shared it.

My words now make no attempt at anything more than is involved in following the course of thought in the words before us.

I. Note The Disciples' Joyful Confession.

Their words are permeated throughout with allusions to the previous promises and sayings of our Lord, and the very allusions show how shallow was their understanding of what they thought so plain. He had said to them that, in that coming day which was so near its dawn, He would speak to them no more in proverbs, but show them plainly of the Father'; and they answer, with a kind of rapture of astonishment, that the promised day has come already, and that even now He is speaking to them plainly,' and without mysterious sayings. Did they understand His words when they thought them so plain? I came forth from the Father, and am come into the world? Again I leave the world and go unto the Father,' that summary statement of the central mysteries of Christianity, which the generations have found to be inexhaustible, and which to so many minds has been absolutely incredible, seemed to the shallow apprehension of these disciples to be sun-clear. If they had understood what He meant, could they have spoken thus, or have left Him so soon?

They begin with what they believed to be a fact, His clear utterance. Then follows a conviction which has allusion to His previous words. Now,' say they, we know that Thou knowest all things, and needest not that any man should ask Thee.' He had said to them, In that day ye shall ask Me nothing'; and from the fact that he had interpreted their unspoken words, and had anticipated their desire to ask what they durst not ask, they draw, and rightly draw, the conclusion of His divine Omniscience. They think that therein, in His answer to their question before it is asked, is the fulfilment of that great promise. Was that all that He meant? Certainly not. Did He merely mean to say, You will ask Me nothing, because I shall know what you want to know, without your asking'? No! But He meant, Ye shall ask Me nothing, because in that day you will have with you an illuminating Spirit who will solve all your difficulties.' So, again, a shallow interpretation empties the words which they accept of their deepest and most precious meaning.

And then they take yet a further step. First, they begin with a fact; then from that they infer a conviction; and now, upon the basis of the inferred conviction, they rear a faith, We believe that Thou earnest forth from, God.' But what they meant by coming forth from God' fell far short of the greatness of what He meant by the declaration, and they stand, in this final, articulate confession of their faith, but a little in advance of Nicodemus the Rabbi, and behind Peter the Apostle when he said: Thou art the Son of the living God.'

So their confession is a strangely mingled warp and woof of insight and of ignorance. And they may stand for us both as examples to teach us what we ought to be, and as beacons teaching us what we should not be.

Let me note just one or two lessons drawn from the disciples' demeanour and confession.

The first remark that I would make is that here we learn what it is that gives life to a creed--experience. These men had, over and over again, in our Lord's earlier utterances, heard the declaration that He came forth from God'; and in a sort of fashion they believed it. But, as so many of our convictions do, it lay dormant and half dead in their souls. But now, rightly or wrongly, experience had brought them into contact, as they thought, with a manifest proof of His divine Omniscience, and the torpid conviction flashed all up at once into vitality. The smouldering fire of a mere piece of abstract belief was kindled at once into a glow that shed warmth through their whole hearts; and although they had professed to believe long ago that He came from God, now, for the first time, they grasp it as a living reality. Why?

Because experience had taught it to them. It is the only teacher that teaches us the articles of our creed in a way worth learning them. Every one of us carries professed beliefs, which lie there inoperative, bedridden, in the hospital and dormitory of our souls, until some great necessity or sudden circumstance comes that flings a beam of light upon them, and then they start and waken. We do not know the use of the sword until we are in battle. Until the shipwreck comes, no man puts on the lifebelt in his cabin. Every one of us has large tracts of Christian truth which we think we most surely believe, but which need experience to quicken them, and need us to grow up into the possession of them. Of all our teachers who turn beliefs assented to into beliefs really believed none is so mighty as Sorrow; for that makes a man lay a firm hold on the deep things of God's Word.

Then another lesson that I draw from this glad confession is--the bold avowal that always accompanies certitude. These men's stammering tongues are loosed. They have a fact to base themselves upon. They have a piece of assured knowledge inferred from the fact. They have a faith built upon the certitude of what they know. Having this, out it all comes in a gush. No man that believes with all his heart can help speaking. You silent Christians are so, because you do not more than half grasp the truth that you say you hold. Thy word, when shut up in my bones, was like a fire'; and it ate its way through all the dead matter that enclosed it, until at last it flamed out heaven high. Can you say, We know and we believe,' with unfaltering confidence? Not we argue'; not we humbly venture to think that on the whole ; not we are inclined rather to believe'; but we know --that Thou knowest all things, and that Thou hast come from God.' Seek for that blessed certitude of knowledge, based upon the facts of individual experience, which makes the tongue of the dumb sing,' and changes all the deadness of an outward profession of Christianity into a living, rejoicing power.

Then, further, I draw this lesson. Take care of indolently supposing that you understand the depths of God's truth. These Apostles fancied that they had grasped the whole meaning of the Master's words, and were glad in them. They fed on them, and got something out of them; but how far they were from the true perception of their meaning! This generation abhors mystery, and demands that the deepest truths of the highest subject, which is religion, shall be so broken down into mincemeat that the man in the street' can understand them in the intervals of reading the newspaper. There are only too many of us who are disposed to grasp at the most superficial interpretation of Christian truth, and lazily to rest ourselves in that. A creed which has no depth in it is like a picture which has no distance. It is flat and unnatural, and self-condemned by the very fact. It is better that we should feel that the smallest word that comes from God is like some little leaf of a water plant on the surface of a pond; if you lift that you draw a whole trail after it, and nobody knows how far off and how deep down are the roots. It is better that we should feel how Infinity and Eternity press in upon us on all sides, and should take as ours the temper that recognises that till the end we are but learners, seeing in a glass, in a riddle,' and therefore patiently waiting for light and strenuously striving to stretch our souls to the width of the infinite truth of God.

II. The Sad Questions And Forebodings Of The Master.

So, then, look, in the second place, at the sad questions and forebodings of the Master.

Do ye now believe?' That does not cast doubt on the reality of their faith so much as on its permanence and power. Behold the hour cometh that ye shall be scattered'--as He had told them a little while before in the upper room, like a flock when the shepherd is stricken down--every man to his own! He does not reject their imperfect homage, though He discerns so clearly its imperfection and its transiency, but sadly warns them to beware of the fleeting nature of their present emotion; and would seek to prepare them, by the knowledge, for the terrible storm that is going to break upon them.

So let us learn two or three simple lessons. One is that the dear Lord accepts imperfect surrender, ignorant faith and love, of which He knows that it will soon turn to denial. Oh! if He did not, what would become of us all? We reject half hearts; we will not have a friendship on which we cannot rely. The sweetness of vows is all sucked out of them to our apprehension, if we have reason to believe that they will be falsified in an hour. But the patient Master was willing to put up with what you and I will not put up with; and to accept what we reject; and be pleased that they gave Him even that. His charity suffereth long, and is kind.' Let us not be afraid to bring even imperfect consecration--

A little faith all undisproved'-to His merciful feet.

Then another lesson is the need for Christian men sedulously to search and make sure that their inward life corresponds with their words and professions. I wonder how many thousands of people will stand up this day and say, I believe in God the Father Almighty, and in Jesus Christ His only Son,' whose words would stick in their throats if that question of the Master's was put to them, Do ye now believe?' And I wonder how many of us are the fools of our own verbal acknowledgments of Christ. Self-examination is not altogether a wholesome exercise, and it may easily be carried too far, to the destruction of the spontaneity and the gladness of the Christian life. A man may set his pulse going irregularly by simply concentrating his attention upon it, and there may be self-examination of the wrong sort, which does harm rather than good. But, on the other hand, we all need to verify our position, lest our outward life should fatally slip away from correspondence with our inward. Our words and acts of Christian profession and service are like bank notes. What will be the end if there is a whole ream of such going up and down the world, and no balance of bullion in the cellars to meet them? Nothing but bankruptcy. Do you see to it that your reserve of gold, deep down in your hearts, always leaves a margin beyond the notes in circulation issued by you. And in the midst of your professions hear the Master saying, Do ye now believe?'

Another lesson that I draw is, trust no emotions, no religious experiences, but only Him to whom they turn.

These men were perfectly sincere, and there was a glow of gladness in their hearts, and a real though imperfect faith when they spoke. In an hour's time where were they?

We often deal far too hard measure to these poor disciples, in our estimate of their conduct at that critical moment. We talk about them as cowards. Well, they were better and they were worse than cowards; for their courage failed second, but their faith had failed first. The Cross made them dastards because it destroyed their confidence in Jesus Christ.

We trusted.' Ah! what a world of sorrow there is in those two final letters of that word! We trusted that it had been He who should have redeemed Israel.' But they do not trust it any more, and so why should they put themselves in peril for One on whom their faith can no longer build?

Would we have been any better if we had been there? Suppose you had stood afar off and seen Jesus die on the cross, would your faith have lived? Do we not know what it is to be a great deal more exuberant in our professions of faith--and real faith it is, no doubt--in some quiet hour when we are with Him by ourselves, than when swords are flashing and we are in the presence of His antagonists! Do we not know what it is to grasp conviction at one moment, and the next to find it gone like a handful of mist from our clutch? Is our Christian life always lived upon one high uniform level? Have we no experience of hours of exhaustion coming after deep religious emotion? Let him that is without sin among you cast the first stone'; there will not be many stones flung if that law be applied. Let us all, recognising our own weakness, trust to nothing, either in our convictions or our emotions, but only to Him, and cry, Hold Thou me up; and I shall be safe!

III. Lastly, Note The Lonely Christ And His Companion.

Ye shall leave Me alone'; there is sadness, though it be calm, in that clause, and then, I suppose, there was a moment's pause before the quiet voice began again: And yet I am not alone, for the Father is with Me.' There are two currents there, both calm; but the one bright and the other dark.

Jesus was the loneliest man that ever lived. All other forms of human solitude were concentrated in His. He knew the pain of unappreciated aims, unaccepted love, unbelieved teachings, a heart thrown back upon itself. No man understood Him, no man knew Him, no man deeply and thoroughly loved Him or sympathised with Him, and He dwelt apart. He felt the pain of solitude more sharply than sinful men do. Perfect purity is keenly susceptible; a heart fully charged with love is wounded sore when the love is thrown back, and all the more sorely the more unselfish it is.

Solitude was no small part of the pain of Christ's passion. Remember the pitiful appeal in Gethsemane, Tarry ye here and watch with Me! Remember the threefold vain return to the sleepers in the hope of finding some sympathy from them. Remember the emphasis with which, more than once in His life, He foretold the loneliness of His death. And then let us understand how the bitterness of the cup that He drank had for not the least hitter of its ingredients the sense that He drank it alone.

Now, dear friends! some of us, no doubt, have to live outwardly solitary lives. We all of us live alone after all fellowship and communion. Physicists tell us that in the most solid bodies the atoms do not touch. Hearts come closer than atoms, but yet, after all, we die alone, and in the depths of our souls we all live alone. So let us be thankful that the Master knows the bitterness of solitude, and has Himself trod that path.

Then we have here the calm consciousness of unbroken communion. Jesus Christ's sense of union with the Father was deep, close, constant, in manner and measure altogether transcending any experience of ours. But still He sets before us a pattern of what we should aim at in these great words. They show the path of comfort for every lonely heart. I am not alone, for the Father is with Me.' If earth be dark, let us look to Heaven. If the world with its millions seems to have no friend in it for us, let us turn to Him who never leaves us. If dear ones are torn from our grasp, let us grasp God. Solitude is bitter; but, like other bitters, it is a tonic. It is not all loss if the trees which with their leafy beauty shut out the sky from us are felled, and so we see the blue.

Christ's company is to us what the Father's fellowship was to Christ. He has borne solitude that He might be the companion of all the lonely, and the same voice which said,' Ye shall leave Me alone,' said also, I am with you always, even to the end of the world.'

But that communion of Christ with the Father was broken, in that awful hour when He cried: My God, why hast Thou forsaken Me?' We tread there on the verge of mysteries, beyond our comprehension; but this we know--that it was our sin and the world's, made His by His willing identifying of Himself with us, which built up that black wall of separation. That hour of utter desolation, forsaken by God, deserted by men, was the hour of the world's redemption. And Jesus Christ was forsaken by God and deserted by men, that you and I might never be either the one or the other, but might find in His sweet and constant companionship at once the society of man and the presence of God.

MHCC: Joh 16:1-6

Our Lord Jesus, by giving his disciples notice of trouble, designed that the terror might not be a surprise to them. It is possible for those who are real enemies to God's service, to pretend zeal for it. This does not lessen the sin of the persecutors; villanies will never be changed by putting the name of God to them. As Jesus in his sufferings, so his followers in theirs, should look to the fulfilling of Scripture. He did not tell them sooner, because he was with them to teach, guide, and comfort them; they needed not then this promise of the Holy Spirit's presence. It will silence us to ask, Whence troubles come? It will satisfy us to ask, Whither go they? for we know they work for good. It is the common fault and folly of melancholy Christians to look only on the dark side of the cloud, and to turn a deaf ear to the voice of joy and gladness. That which filled the disciples' hearts with sorrow, was too great affection for this present life. Nothing more hinders our joy in God, than the love of the world, and the sorrow of the world which comes from it.

MHCC: Joh 16:7-15

Christ's departure was necessary to the Comforter's coming. Sending the Spirit was to be the fruit of Christ's death, which was his going away. His bodily presence could be only in one place at one time, but his Spirit is every where, in all places, at all times, wherever two or three are gathered together in his name. See here the office of the Spirit, first to reprove, or to convince. Convincing work is the Spirit's work; he can do it effectually, and none but he. It is the method the Holy Spirit takes, first to convince, and then to comfort. The Spirit shall convince the world, of sin; not merely tell them of it. The Spirit convinces of the fact of sin; of the fault of sin; of the folly of sin; of the filth of sin, that by it we are become hateful to God; of the fountain of sin, the corrupt nature; and lastly, of the fruit of sin, that the end thereof is death. The Holy Spirit proves that all the world is guilty before God. He convinces the world of righteousness; that Jesus of Nazareth was Christ the righteous. Also, of Christ's righteousness, imparted to us for justification and salvation. He will show them where it is to be had, and how they may be accepted as righteous in God's sight. Christ's ascension proves the ransom was accepted, and the righteousness finished, through which believers were to be justified. Of judgment, because the prince of this world is judged. All will be well, when his power is broken, who made all the mischief. As Satan is subdued by Christ, this gives us confidence, for no other power can stand before him. And of the day of judgment. The coming of the Spirit would be of unspeakable advantage to the disciples. The Holy Spirit is our Guide, not only to show us the way, but to go with us by continued aids and influences. To be led into a truth is more than barely to know it; it is not only to have the notion of it in our heads, but the relish, and savour, and power of it in our hearts. He shall teach all truth, and keep back nothing profitable, for he will show things to come. All the gifts and graces of the Spirit, all the preaching, and all the writing of the apostles, under the influence of the Spirit, all the tongues, and miracles, were to glorify Christ. It behoves every one to ask, whether the Holy Spirit has begun a good work in his heart? Without clear discovery of our guilt and danger, we never shall understand the value of Christ's salvation; but when brought to know ourselves aright, we begin to see the value of the Redeemer. We should have fuller views of the Redeemer, and more lively affections to him, if we more prayed for, and depended on the Holy Spirit.

MHCC: Joh 16:16-22

It is good to consider how near our seasons of grace are to an end, that we may be quickened to improve them. But the sorrows of the disciples would soon be turned into joy; as those of a mother, at the sight of her infant. The Holy Spirit would be their Comforter, and neither men nor devils, neither sufferings in life nor in death, would ever deprive them of their joy. Believers have joy or sorrow, according to their sight of Christ, and the tokens of his presence. Sorrow is coming on the ungodly, which nothing can lessen; the believer is an heir to joy which no one can take away. Where now is the joy of the murderers of our Lord, and the sorrow of his friends?

MHCC: Joh 16:23-27

Asking of the Father shows a sense of spiritual wants, and a desire of spiritual blessings, with conviction that they are to be had from God only. Asking in Christ's name, is acknowledging our unworthiness to receive any favours from God, and shows full dependence upon Christ as the Lord our Righteousness. Our Lord had hitherto spoken in short and weighty sentences, or in parables, the import of which the disciples did not fully understand, but after his resurrection he intended plainly to teach them such things as related to the Father and the way to him, through his intercession. And the frequency with which our Lord enforces offering up petitions in his name, shows that the great end of the mediation of Christ is to impress us with a deep sense of our sinfulness, and of the merit and power of his death, whereby we have access to God. And let us ever remember, that to address the Father in the name of Christ, or to address the Son as God dwelling in human nature, and reconciling the world to himself, are the same, as the Father and Son are one.

MHCC: Joh 16:28-33

Here is a plain declaration of Christ's coming from the Father, and his return to him. The Redeemer, in his entrance, was God manifest in the flesh, and in his departure was received up into glory. By this saying the disciples improved in knowledge. Also in faith; " Now are we sure." Alas! they knew not their own weakness. The Divine nature did not desert the human nature, but supported it, and put comfort and value into Christ's sufferings. And while we have God's favourable presence, we are happy, and ought to be easy, though all the world forsake us. Peace in Christ is the only true peace, in him alone believers have it. Through him we have peace with God, and so in him we have peace in our own minds. We ought to be encouraged, because Christ has overcome the world before us. But while we think we stand, let us take heed lest we fall. We know not how we should act if brought into temptation; let us watch and pray without ceasing, that we may not be left to ourselves.

Matthew Henry: Joh 16:1-6

Christ dealt faithfully with his disciples when he sent them forth on his errands, for he told them the worst of it, that they might sit down and count the cost. He had told them in the chapter before to expect the world's hatred; now here in these verses,

I. He gives them a reason why he alarmed them thus with the expectation of trouble: These things have I spoken unto you, that you should not be offended, or scandalized, Joh 16:1. 1. The disciples of Christ are apt to be offended at the cross; and the offence of the cross is a dangerous temptation, even to good men, to turn back from the ways of God, or turn aside out of them, or drive on heavily in them; to quit either their integrity or their comfort. It is not for nothing that a suffering time is called an hour of temptation. 2. Our Lord Jesus, by giving us notice of trouble, designed to take off the terror of it, that it might not be a surprise to us. Of all the adversaries of our peace, in this world of troubles, none insult us more violently, nor put our troops more into disorder, than disappointment does; but we can easily welcome a guest we expect, and being fore-warned are fore-armed - Praemoniti, praemuniti .

II. He foretels particularly what they should suffer (Joh 16:2): "Those that have power to do it shall put you out of their synagogues; and this is not the worst, they shall kill you. " Ecce duo-gladii - Behold two swords drawn against the followers of the Lord Jesus.

1. The sword of ecclesiastical censure; this is drawn against them by the Jews, for they were the only pretenders to church-power. They shall cast you out of their synagogues; aposunagōgous poiēsousin humas - they shall make you excommunicates. (1.) "They shall cast you out of the particular synagogues you were members of."At first, they scourged them in their synagogues as contemners of the law (Mat 10:17), and at length cast them out as incorrigible. (2.) "They shall cast you out of the congregation of Israel in general, the national church of the Jews; shall debar you from the privileges of that, put you into the condition of an outlaw," qui caput gerit lupinum - to be knocked on the head, like another wolf; "they will look upon you as Samaritans, as heathen men and publicans." Interdico tibi aqua et igne - I forbid you the use of water and fire. And were it not for the penalties, forfeitures, and incapacities, incurred hereby, it would be no injury to be thus driven out of a house infected and falling. Note, It has often been the lot of Christ's disciples to be unjustly excommunicated. Many a good truth has been branded with an anathema, and many a child of God delivered to Satan.

2. The sword of civil power: "The time cometh, the hour is come; now things are likely to be worse with you than hitherto they have been; when you are expelled as heretics, they will kill you, and think they do God service, and others will think so too."(1.) You will find them really cruel: They will kill you. Christ's sheep have been accounted as sheep for the slaughter; the twelve apostles (we are told) were all put to death, except John. Christ had said (Joh 15:27), You shall bear witness, martureite - you shall be martyrs, shall seal the truth with your blood, your heart's blood. (2.) You will find them seemingly conscientious; they will think they do God service; they will seem latreian prospherein - to offer a good sacrifice to God; as those that cast out God's servants of old, and said, Let the Lord be glorified, Isa 66:5. Note, [1.] It is possible for those that are real enemies to God's service to pretend a mighty zeal for it. The devil's work has many a time been done in God's livery, and one of the most mischievous enemies Christianity ever had sits in the temple of God. Nay, [2.] It is common to patronise an enmity to religion with a color of duty to God, and service to his church. God's people have suffered the greatest hardships from conscientious persecutors. Paul verily thought he ought to do what he did against the name of Jesus. This does not at all lessen the sin of the persecutors, for villanies will never be consecrated by putting the name of God to them; but it does enhance the sufferings of the persecuted, to die under the character of being enemies to God; but there will be a resurrection of names as well as of bodies at the great day.

III. He gives them the true reason of the world's enmity and rage against them (Joh 16:3): " These things will they do unto you, not because you have done them any harm, but because they have not known the Father, nor me. Let this comfort you, that none will be your enemies but the worst of men."Note, 1. Many that pretend to know God are wretchedly ignorant of him. Those that pretend to do him service thought they knew him, but it was a wrong notion they had of him. Israel transgressed the covenant, and yet cried, My God, we know thee. Hos 8:1, Hos 8:2. 2. Those that are ignorant of Christ cannot have any right knowledge of God. In vain do men pretend to know God and religion, while they slight Christ and Christianity. 3. Those are very ignorant indeed of God and Christ that think it an acceptable piece of service to persecute good people. Those that know Christ know that he came not into the world to destroy men's lives, but to save them; that he rules by the power of truth and love, not of fire and sword. Never was such a persecuting church as that which makes ignorance the mother of devotion.

IV. He tells them why he gave them notice of this now, and why not sooner.

1. Why he told them of it now (Joh 16:4), not to discourage them, or add to their present sorrow; nor did he tell them of their danger that they might contrive how to avoid it, but that "when the time shall come (and you may be sure it will come), you may remember that I told you. "Note, When suffering times come it will be of use to us to remember what Christ has told us of sufferings. (1.) That our belief of Christ's foresight and faithfulness may be confirmed; and, (2.) That the trouble may be the less grievous, for we were told of it before, and we took up our profession in expectation of it, so that it ought not to be a surprise to us, nor looked upon as a wrong to us. As Christ in his sufferings, so his followers in theirs, should have an eye to the fulfilling of the scripture.

2. Why he did not tell them of it sooner: " I spoke not this to you from the beginning when you and I came to be first acquainted, because I was with you. "(1.) While he was with them, he bore the shock of the world's malice, and stood in the front of the battle; against him the powers of darkness levelled all their force, not against small or great, but only against the king of Israel, and therefore he did not need to say so much to them of suffering, because it did not fall much to their share; but we do find that from the beginning he bade them prepare for sufferings; and therefore, (2.) It seems rather to be meant of the promise of another comforter. This he had said little of to them at the beginning, because he was himself with them to instruct, guide, and comfort them, and then they needed not the promise of the Spirit's extraordinary presence. The children of the bride-chamber would not have so much need of a comforter till the bridegroom should be taken away.

V. He expresses a very affectionate concern for the present sadness of his disciples, upon occasion of what he had said to them (Joh 16:5, Joh 16:6): " Now I am to be no longer with you, but go my way to him that sent me, to repose there, after this fatigue; and none of you asketh me, with any courage, Whither goest thou? But, instead of enquiring after that which would comfort you, you pore upon that which looks melancholy, and sorrow has filled your heart. "

1. He had told them that he was about to leave them: Now I go my way. He was not driven away by force, but voluntarily departed; his life was not extorted from him, but deposited by him. He went to him that sent him, to give an account of his negotiation. Thus, when we depart out of this world, we go to him that sent us into it, which should make us all solicitous to live to good purposes, remembering we have a commission to execute, which must be returned at a certain day.

2. He had told them what hard times they must suffer when he was gone, and that they must not expect such an easy quiet life as they had had. Now, if these were the legacies he had to leave to them, who had left all for him, they would be tempted to think they had made a sorry bargain of it, and were, for the present, in a consternation about it, in which their master sympathizes with them, yet blames them, (1.) That they were careless of the means of comfort, and did not stir up themselves to seek it: None of you asks me, Whither goest thou? Peter had started this question (Joh 13:36), and Thomas had seconded it (Joh 14:5), but they did not pursue it, they did not take the answer; they were in the dark concerning it, and did not enquire further, nor seek for fuller satisfaction; they did not continue seeking, continue knocking. See what a compassionate teacher Christ is, and how condescending to the weak and ignorant. Many a teacher will not endure that the learner should ask the same question twice; if he cannot take a thing quickly, let him go without it; but our Lord Jesus knows how to deal with babes, that must be taught with precept upon precept. If the disciples here would have found that his going away was for his advancement, and therefore his departure from them should not inordinately trouble them (for why should they be against his preferment?) and for their advantage, and therefore their sufferings for him should not inordinately trouble them; for a sight of Jesus at the right hand of God would be an effectual support to them, as it was to Stephen. Note, A humble believing enquiry into the design and tendency of the darkest dispensations of Providence would help to reconcile us to them, and to grieve the less, and fear the less, because of them; it will silence us to ask, Whence came they? but will abundantly satisfy us to ask, Whither go they? for we know they work for good, Rom 8:28.

(2.) That they were too intent, and pored too much, upon the occasions of their grief: Sorrow has filled their hearts. Christ had said enough to fill them with joy (Joh 15:11); but by looking at that only which made against them, and overlooking that which made for them, they were so full of sorrow that there was no room left for joy. Note, It is the common fault and folly of melancholy Christians to dwell upon the dark side of the cloud, to meditate nothing but terror, and turn a deaf ear to the voice of joy and gladness. That which filled the disciples' hearts with sorrow, and hindered the operation of the cordials Christ administered, was too great an affection to this present life. They were big with hopes of their Master's external kingdom and glory, and that they should shine and reign with him: and now, instead of that, to hear of nothing but bonds and afflictions, this filled them with sorrow. Nothing is a greater prejudice to our joy in God than the love of the world; and the sorrow of the world, the consequence of it.

Matthew Henry: Joh 16:7-15

As it was usual with the Old Testament prophets to comfort the church in its calamities with the promise of the Messiah (Isa 9:6; Mic 5:6; Zec 3:8); so, the Messiah being come, the promise of the Spirit was the great cordial, and is still.

Three things we have here concerning the Comforter's coming: -

I. That Christ's departure was absolutely necessary to the Comforter's coming, Joh 16:7. The disciples were so loth to believe this that Christ saw cause to assert it with a more than ordinary solemnity: I tell you the truth. We may be confident of the truth of everything that Christ told us; he has no design to impose upon us. Now, to make them easy, he here tells them,

1. In general, It was expedient for them that he should go away. This was strange doctrine, but if it was true it was comfortable enough, and showed them how absurd their sorrow was. It is expedient, not only for me, but for you also, that I go away; though they did not see it, and are loth to believe it, so it is. Note, (1.) Those things often seem grievous to us that are really expedient for us; and particularly our going away when we have finished our course. (2.) Our Lord Jesus is always for that which is most expedient for us, whether we think so or no. He deals not with us according to the folly of our own choice, but graciously over-rules it, and gives us the physic we are loth to take, because he knows it is good for us.

2. It was therefore expedient because it was in order to the sending of the Spirit. Now observe,

(1.) That Christ's going was in order to the Comforter's coming.

[1.] This is expressed negatively: If I go not away, the Comforter will not come. And why not? First, So it was settled in the divine counsels concerning this affair, and the measure must not be altered; shall the earth be forsaken for them? He that gives freely may recall one gift before he bestows another, while we would fondly hold all. Secondly, It is congruous enough that the ambassador extraordinary should be recalled, before the envoy come, that is constantly to reside. Thirdly, The sending of the Spirit was to be the fruit of Christ's purchase, and that purchase was to be made by his death, which was his going away. Fourthly, It was to be an answer to his intercession within the veil. See Joh 14:16. Thus must this gift be both paid for, and prayed for, by our Lord Jesus, that we might learn to put the greater value upon it. Fifthly, The great argument the Spirit was to use in convincing the world must be Christ's ascension into heaven, and his welcome here. See Joh 16:10, and Joh 7:39. Lastly, The disciples must be weaned from his bodily presence, which they were too apt to dote upon, before they were duly prepared to receive the spiritual aids and comforts of a new dispensation.

[2.] It is expressed positively: If I depart I will send him to you; as though he had said, "Trust me to provide effectually that you shall be no loser by my departure."The glorified Redeemer is not unmindful of his church on earth, nor will ever leave it without its necessary supports. Though he departs, he sends the Comforter, nay, he departs on purpose to send him. Thus still, though one generation of ministers and Christians depart, another is raised up in their room, for Christ will maintain his own cause.

(2.) That the presence of Christ's Spirit in his church is so much better, and more desirable, than his bodily presence, that it was really expedient for us that he should go away, to send the Comforter. His corporal presence could be put in one place at one time, but his Spirit is every where, in all places, at all times, wherever two or three are gathered in his name. Christ's bodily presence draws men's eyes, his Spirit draws their hearts; that was the letter which kills, his Spirit gives life.

II. That the coming of the Spirit was absolutely necessary to the carrying on of Christ's interests on earth (Joh 16:8): And when he is come, elthōn ekeinos . He that is sent is willing of himself to come, and at his first coming he will do this, he will reprove, or, as the margin reads it, he will convince the world, by your ministry, concerning sin, righteousness, and judgment.

1. See here what the office of the Spirit is, and on what errand he is sent. (1.) To reprove. The Spirit, by the word and conscience, is a reprover; ministers are reprovers by office, and by them the Spirit reproves. (2.) To convince. It is a law-term, and speaks the office of the judge in summing up the evidence, and setting a matter that has been long canvassed in a clear and true light. He shall convince, that is, "He shall put to silence the adversaries of Christ and his cause, by discovering and demonstrating the falsehood and fallacy of that which they have maintained, and the truth and certainty of that which they have opposed."Note, Convincing work is the Spirit's work; he can do it effectually, and none but he; man may open the cause, but it is the Spirit only that can open the heart. The Spirit is called the Comforter (Joh 16:7), and here it is said, He shall convince. One would think this were cold comfort, but it is the method the Spirit takes, first to convince, and then to comfort; first to lay open the wound, and then to apply healing medicines. Or, taking conviction more generally, for a demonstration of what is right, it intimates that the Spirit's comforts are solid, and grounded upon truth.

2. See who they are whom he is to reprove and convince: The world, both Jew and Gentile. (1.) He shall give the world the most powerful means of conviction, for the apostles shall go into all the world, backed by the Spirit, to preach the gospel, fully proved. (2.) He shall sufficiently provide for the taking off and silencing of the objections and prejudices of the world against the gospel. Many an infidel was convinced of all and judged of all, 1Co 14:24. (3.) He shall effectually and savingly convince many in the world, some in every age, in every place, in order to their conversion to the faith of Christ. Now this was an encouragement to the disciples, in reference to the difficulties they were likely to meet with, [1.] That they should see good done, Satan's kingdom fall like lightning, which would be their joy, as it was his. Even this malignant world the Spirit shall work upon; and the conviction of sinners is the comfort of faithful ministers. [2.] That this would be the fruit of their services and sufferings, these should contribute very much to this good work.

3. See what the Spirit shall convince the world of.

(1.) Of sin (Joh 16:9), because they believe not on me. [1.] The Spirit is sent to convince sinners of sin, not barely to tell them of it; in conviction there is more than this; it is to prove it upon them, and force them to own it, as they (Joh 8:9) that were convicted of their own consciences. Make them to know their abominations. The Spirit convinces of the fact of sin, that we have done so and so; of the fault of sin, that we have done ill in doing so; of the folly of sin, that we have acted against right reason, and our true interest; of the filth of sin, that by it we are become odious to God; of the fountain of sin, the corrupt nature; and lastly, of the fruit of sin, that the end thereof is death. The Spirit demonstrates the depravity and degeneracy of the whole world, that all the world is guilty before God. [2.] The Spirit, in conviction, fastens especially upon the sin of unbelief, their not believing in Christ, First, As the great reigning sin. There was, and is, a world of people, that believe not in Jesus Christ, and they are not sensible that it is their sin. Natural conscience tells them that murder and theft are sin; but it is a supernatural work of the spirit to convince them that it is a sin to suspend their belief of the gospel, and to reject the salvation offered by it. Natural religion, after it has given us its best discoveries and directions, lays and leaves us under this further obligation, that whatever divine revelation shall be made to us at any time, with sufficient evidence to prove it divine, we accept it, and submit to it. This law those transgress who, when God speaketh to us by his Son, refuse him that speaketh; and therefore it is sin. Secondly, As the great ruining sin. Every sin is so in its own nature; no sin is so to them that believe in Christ; so that it is unbelief that damns sinners. It is because of this that they cannot enter into rest, that they cannot escape the wrath of God; it is a sin against the remedy. Thirdly, As that which is at the bottom of all sin; so Calvin takes it. The Spirit shall convince the world that the true reason why sin reigns among them is because they are not by faith united to Christ. Ne putimus vel guttam unam rectitudinis sine Christo nobis inesse - Let us not suppose that, apart from Christ, we have a drop of rectitude. - Calvin.

(2.) Of righteousness, because I go to my Father, and you see me no more, Joh 16:10. We may understand this, [1.] Of Christ's personal righteousness. He shall convince the world that Jesus of Nazareth was Christ the righteous (1Jo 2:1), as the centurion owned (Luk 23:47), Certainly this was a righteous man. His enemies put him under the worst of characters, and multitudes were not or would not be convinced but that he was a bad man, which strengthened their prejudices against his doctrine; but he is justified by the spirit (1Ti 3:16), he is proved to be a righteous man, and not, a deceiver; and then the point is in effect gained; for he is either the great Redeemer or a great cheat; but a cheat we are sure he is not. Now by what medium or argument will the Spirit convince men of the sincerity of the Lord Jesus? Why, First, Their seeing him no more will contribute something towards the removal of their prejudices; they shall see him no more in the likeness of sinful flesh, in the form of a servant, which made them slight him. Moses was more respected after his removal than before. But, Secondly, His going to the Father would be a full conviction of it. The coming of the Spirit, according to the promise, was a proof of Christ's exaltation to God's right hand (Act 2:33), and this was a demonstration of his righteousness; for the holy God would never set a deceiver at his right hand. [2.] Of Christ's righteousness communicated to us for our justification and salvation; that everlasting righteousness which Messiah was to bring in, Dan 9:24. Now, First, The Spirit shall convince men of this righteousness. Having by convictions of sin shown them their need of a righteousness, lest this should drive them to despair he will show them where it is to be had, and how they may, upon their believing, be acquitted from guilt, and accepted as righteous in God's sight. It was hard to convince those of this righteousness that went about to establish their own (Rom 10:3), but the Spirit will do it. Secondly, Christ's ascension is the great argument proper to convince men of this righteousness: I go to the Father, and, as an evidence of my welcome with him, you shall see me no more. If Christ had left any part of his undertaking unfinished, he had been sent back again; but now that we are sure he is at the right hand of God, we are sure of being justified through him.

(3.) Of judgment, because the prince of this world is judged, Joh 16:11. Observe here, [1.] The devil, the prince of this world, was judged, was discovered to be a great deceiver and destroyer, and as such judgment was entered against him, and execution in part done. He was cast out of the Gentile world when his oracles were silenced and his altars deserted, cast out of the bodies of many in Christ's name, which miraculous power continued long in the church; he was cast out of the souls of people by the grace of God working with the gospel of Christ; he fell as lightning from heaven. [2.] This is a good argument wherewith the Spirit convinces the world of judgment, that is, First, Of inherent holiness and sanctification, Mat 12:18. By the judgment of the prince of this world, it appears that Christ is stronger than Satan, and can disarm and dispossess him, and set up his throne upon the ruin of his. Secondly, Of a new and better dispensation of things. He shall show that Christ's errand into the world was to set things to right in it, and to introduce times of reformation and regeneration; and he proves it by this, that the prince of this world, the great master of misrule, is judged and expelled. All will be well when his power is broken who made the mischief. Thirdly, Of the power and dominion of the Lord Jesus. He shall convince the world that all judgment is committed to him, and that he is the Lord of all, which is evident by this, that he has judged the prince of this world, has broken the serpent's head, destroyed him that had the power of death, and spoiled principalities; if Satan be thus subdued by Christ, we may be sure no other power can stand before him. Fourthly, Of the final day of judgment: all the obstinate enemies of Christ's gospel and kingdom shall certainly be reckoned with at last, for the devil, their ringleader, is judged.

III. That the coming of the Spirit would be of unspeakable advantage to the disciples themselves. The Spirit has work to do, not only on the enemies of Christ, to convince and humble them, but upon his servants and agents, to instruct and comfort them; and therefore it was expedient for them that he should go away.

1. He intimates to them the tender sense he had of their present weakness (Joh 16:12): I have yet many things to say unto you (not which should have been said, but which he could and would have said), but you cannot bear them now. See what a teacher Christ is. (1.) None like him for copiousness; when he has said much, he has still many things more to say; treasures of wisdom and knowledge are hid in him, if we be not straitened in ourselves. (2.) None like him for compassion; he would have told them more of the things pertaining to the kingdom of God, particularly of the rejection of the Jews and the calling of the Gentiles, but they could not bear it, it would have confounded and stumbled them, rather than have given them any satisfaction. When, after his resurrection, they spoke to him of restoring the kingdom to Israel, he referred them to the coming of the Holy Ghost, by which they should receive power to bear those discoveries which were so contrary to the notions they had received that they could not bear them now.

2. He assures them of sufficient assistances, by the pouring out of the Spirit. They were now conscious to themselves of great dulness, and many mistakes; and what shall they do now their master is leaving them? " But when he, the Spirit of Truth, is come, you will be easy, and all will be well."Well indeed; for he shall undertake to guide the apostles, and glorify Christ.

(1.) To guide the apostles. He will take care,

[1.] That they do not miss their way: He will guide you; as the camp of Israel was guided through the wilderness by the pillar of cloud and fire. The Spirit guided their tongues in speaking, and their pens in writing, to secure them from mistakes. The Spirit is given us to be our guide (Rom 8:14), not only to show us the way, but to go along with us, by his continued aids and influences.

[2.] That they do not come short of their end: He will guide them into all truth, as the skilful pilot guides the ship into the port it is bound for. To be led into a truth is more than barely to know it; it is to be intimately and experimentally acquainted with it; to be piously and strongly affected with it; not only to have the notion of it in our heads, but the relish and savour and power of it in our hearts; it denotes a gradual discovery of truth shining more and more: "He shall lead you by those truths that are plain and easy to those that are more difficult."But how into all truth? The meaning is,

First, Into the whole truth relating to their embassy; whatever was needful or useful for them to know, in order to the due discharge of their office, they should be fully instructed in it; what truths they were to teach others the Spirit would teach them, would give them the understanding of, and enable them both to explain and to defend.

Secondly, Into nothing but the truth. All that he shall guide you into shall be truth (1Jo 2:27); the anointing is truth. In the following words he proves both these: - 1. "The Spirit shall teach nothing but the truth, for he shall not speak of himself any doctrine distinct from mine, but whatsoever he shall hear, and knows to be the mind of the Father, that, and that only, shall he speak. "This intimates, (1.) That the testimony of the Spirit, in the word and by the apostles, is what we may rely upon. The Spirit knows and searches all things, even the deep things of God, and the apostles received that Spirit (1Co 2:10, 1Co 2:11), so that we may venture our souls upon the Spirit's word. (2.) That the testimony of the Spirit always concurs with the word of Christ, for he does not speak of himself, has no separate interest or intention of his own, but, as in essence so in records, he is one with the Father and the Son, 1Jo 5:7. Men's word and spirit often disagree, but the eternal Word and the eternal Spirit never do. 2. "He shall teach you all truth, and keep back nothing that is profitable for you, for he will show you things to come. "The Spirit was in the apostles a Spirit of prophecy; it was foretold that he should be so (Joe 2:28), and he was so. The Spirit showed them things to come, as Act 11:28; Act 20:23; Act 21:11. The Spirit spoke of the apostasy of the latter times, 1Ti 4:1. John, when he was in the Spirit had things to come shown him in vision. Now this was a great satisfaction to their own minds, and of use to them in their conduct, and was also a great confirmation of their mission. Jansenius has a pious note upon this: We should not grudge that the Spirit does not show us things to come in this world, as he did to the apostles; let it suffice that the Spirit in the word hath shown us things to come in the other world, which are our chief concern.

(2.) The Spirit undertook to glorify Christ, Joh 16:14, Joh 16:15. [1.] Even the sending of the Spirit was the glorifying of Christ. God the Father glorified him in heaven, and the Spirit glorified him on earth. It was the honour of the Redeemer that the Spirit was both sent in his name and sent on his errand, to carry on and perfect his undertaking. All the gifts and graces of the Spirit, all the preaching and all the writing of the apostles, under the influence of the Spirit, the tongues, and miracles, were to glorify Christ. [2.] The Spirit glorified Christ by leading his followers into the truth as it is in Jesus, Eph 4:21. He assures them, First, that the Spirit should communicate the things of Christ to them: He shall receive of mine, and shall show it unto you. As in essence he proceeded from the Son, so in influence and operation he derived from him. He shall take ek tou emou - of that which is mine. All that the Spirit shows us, that is, applies to us, for our instruction and comfort, all that he gives us for our strength and quickening, and all that he secures and seals to us, did all belong to Christ, and was had and received from him. All was his, for he bought it, and paid dearly for it, and therefore he had reason to call it his own; his, for he first received it; it was given him as the head of the church, to be communicated by him to all his members. The Spirit came not to erect a new kingdom, but to advance and establish the same kingdom that Christ had erected, to maintain the same interest and pursue the same design; those therefore that pretend to the Spirit, and vilify Christ, give themselves the lie, for he came to glorify Christ. Secondly, That herein the things of God should be communicated to us. Lest any should think that the receiving of this would not make them much the richer, he adds, All things that the Father hath are mine. As God, all that self-existent light and self-sufficient happiness which the Father has, he has; as Mediator, all things are delivered to him of the Father (Mat 11:27); all that grace and truth which God designed to show us he lodged in the hands of the Lord Jesus, Col 1:19. Spiritual blessings in heavenly things are given by the Father to the Son for us, and the Son entrusts the Spirit to convey them to us. Some apply it to that which goes just before: He shall show you things to come, and so it is explained by Rev 1:1. God gave it to Christ, and he signified it to John, who wrote what the Spirit said, Rev 1:1.

Matthew Henry: Joh 16:16-22

Our Lord Jesus, for the comfort of his sorrowful disciples, here promises that he would visit them again.

I. Observe the intimation he gave them of the comfort he designed them, Joh 16:16. Here he tells them,

1. That they should now shortly lose the sight of him: A little while, and you that have seen me so long, and still desire to see me, shall not see me; and therefore, if they had any good question to ask him, they must ask quickly, for he was now taking his leave of them. Note, It is good to consider how near to a period our seasons of grace are, that we may be quickened to improve them while they are continued. Now our eyes see our teachers, see the days of the Son of man; but, perhaps, yet a little while, and we shall not see them. They lost the sight of Christ, (1.) At his death, when he withdrew from this world, and never after showed himself openly in it. The most that death does to our Christian friends is to take them out of our sight, not out of being, not out of bliss, but out of all relation to us, only out of sight, and then not out of mind. (2.) At his ascension, when he withdrew from them (from those who, after his resurrection, had for some time conversed with him), out of their sight; a cloud received him, and, though they looked up steadfastly after him, they saw him no more, Act 1:9, Act 1:10; 2Ki 2:12. See 2Co 5:16.

2. That yet they should speedily recover the sight of him; Again a little while, and you shall see me, and therefore you ought not to sorrow as those that have no hope. His farewell was not a final farewell; they should see him again, (1.) At his resurrection, soon after his death, when he showed himself alive, by many infallible proofs, and this in a very little while, not forty hours. See Hos 6:2. (2.) By the pouring out of the Spirit, soon after his ascension, which scattered the mists of ignorance and mistake they were almost lost in, and gave them a much clearer insight into the mysteries of Christ's gospel than they had yet had. The Spirit's coming was Christ's visit to his disciples, not a transient but a permanent one, and such a visit as abundantly retrieved the sight of him. (3.) At his second coming. They saw him again as they removed one by one to him at death, and they shall see him together at the end of time, when he shall come in the clouds, and every eye shall see him. It might be truly said of this that it was but a little while, and they should see him; for what are the days of time, to the days of eternity? 2Pe 3:8, 2Pe 3:9.

3. He assigns the reason: " Because I go to the Father; and therefore,"(1.) "I must leave you for a time, because my business calls me to the upper world, and you must be content to spare me, for really my business is yours."(2.) "Therefore you shall see me again shortly, for the Father will not detain me to your prejudice. If I go upon your errand, you shall see me again as soon as my business is done, as soon as is convenient."

It should seem, all this refers rather to his going away at death, and return at his resurrection, than his going away at the ascension, and his return at the end of time; for it was his death that was their grief, not his ascension (Luk 24:52), and between his death and resurrection it was indeed a little while. And it may be read, not, yet a little while (it is not eti mikron , as it is Joh 12:35), but mikron - for a little while you shall not see me, namely, the three days of his lying in the grave; and again, for a little while you shall see me, namely, the forty days between his resurrection and ascension. Thus we may say of our ministers and Christian friends, Yet a little while, and we shall not see them, either they must leave us or we must leave them, but it is certain that we must part shortly, and yet not part for ever. It is but a good night to those whom we hope to see with joy in the morning.

II. The perplexity of the disciples upon the intimation given them; they were at a loss what to make of it (Joh 16:17, Joh 16:18); Some of them said, softly, among themselves, either some of the weakest, that were least able, or some of the most inquisitive, that were most desirous, to understand him, What is this that he saith to us? Though Christ had often spoken to this purport before, yet still they were in the dark; though precept be upon precept, it is in vain, unless God gave the understanding. Now see here, 1. The disciples' weakness, in that they could not understand so plain a saying, to which Christ had already given them a key, having told them so often in plain terms that he should be killed, and the third day rise again; yet, say they, We cannot tell what he saith; for, (1.) Sorrow had filled their heart, and made them unapt to receive the impressions of comfort. The darkness of ignorance and the darkness of melancholy commonly increase and thicken one another; mistakes cause griefs, and then griefs confirm mistakes. (2.) The notion of Christ's secular kingdom was so deeply rooted in them that they could make no sense at all of those sayings of his which they knew not how to reconcile with that notion. When we think the scripture must be made to agree with the false ideas we have imbibed, no wonder that we complain of difficulty; but when our reasonings are captivated to revelation, the matter becomes easy. (3.) It should seem, that which puzzled them was the little while. If he must go at least, yet they could not conceive how he should leave them quickly, when his stay hitherto had been so short, and so little while, comparatively. Thus it is hard for us to represent to ourselves that change as near which yet we know will come certainly, and may come suddenly. When we are told, Yet a little while and we must go hence, yet a little while and we must give up our account, we know not how to digest it; for we always took the vision to be for a great while to come, Eze 12:27. 2. Their willingness to be instructed. When they were at a loss about the meaning of Christ's words, they conferred together upon it, and asked help of one another. By mutual converse about divine things we both borrow the light of others and improve our own. Observe how exactly they repeat Christ's words. Though we cannot fully solve every difficulty we meet with in scripture, yet we must not therefore throw it by, but revolve what we cannot explain, and wait till God shall reveal even this unto us.

III. The further explication of what Christ had said.

1. See here why Christ explained it (Joh 16:19); because he knew they were desirous to ask him, and designed it. Note, The knots we cannot untie we must bring to him who alone can give an understanding. Christ knew they were desirous to ask him, but were bashful and ashamed to ask. Note, Christ takes cognizance of pious desires, though they be not as yet offered up, the groanings that cannot be uttered, and even anticipates them with the blessings of his goodness. Christ instructed those who he knew were desirous to ask him, though they did not ask. Before we call, he answers. Another reason why Christ explained it was because he observed them canvassing this matter among themselves: " Do you enquire this among yourselves? Well, I will make it easy to you."This intimates to us who they are that Christ will teach: (1.) The humble, that confess their ignorance, for so much their enquiry implied. (2.) The diligent, that use the means they have: " Do you enquire? You shall be taught. To him that hath shall be given. "

2. See here how he explained it; not by a nice and critical descant upon the words, but by bringing the thing more closely to them; he had told them of not seeing him, and seeing him, and they did not apprehend the meaning, and therefore he explains it by their sorrowing and rejoicing, because we commonly measure things according as they affect us (Joh 16:20): You shall weep and lament, for my departure, but the world shall rejoice in it; and you shall be sorrowful, while I am absent, but, upon my return to you, your sorrow will be turned into joy. But he says nothing of the little while, because he saw that this perplexed them more than any thing; and it is of no consequence to us to know the times and the seasons. Note, Believers have joy or sorrow according as they have or have not a sight of Christ, and the tokens of his presence with them.

(1.) What Christ says here, and in Joh 16:21, Joh 16:22, of their sorrow and joy, is primarily to be understood of the present state and circumstances of the disciples, and so we have,

[1.] Their grief foretold: You shall weep and lament, and you shall be sorrowful. The sufferings of Christ could not but be the sorrow of his disciples. They wept for him because they loved him; the pain of our friend is a pain to ourselves; when they slept, it was for sorrow, Luk 22:45. They wept for themselves, and their own loss, and the sad apprehensions they had of what would become of them when he was gone. It could not but be a grief to lose him for whom they had left their all, and from whom they had expected so much. Christ has given notice to his disciples beforehand to expect sorrow, that they may treasure up comforts accordingly.

[2.] The world's rejoicing at the same time: But the world shall rejoice. That which is the grief of saints is the joy of sinners. First, Those that are strangers to Christ will continue in their carnal mirth, and not at all interest themselves in their sorrows. It is nothing to them that pass by, Lam 1:12. Nay, Secondly, Those that are enemies to Christ will rejoice because they hope they have conquered him, and ruined his interest. When the chief priests had Christ upon the cross, we may suppose they made merry over him, as those that dwell on earth over the slain witnesses, Rev 11:10. Let it be no surprise to us if we see others triumphing, when we are trembling for the ark.

[3.] The return of joy to them in due time: But your sorrow shall be turned into joy. As the joy of the hypocrite, so the sorrow of the true Christian, is but for a moment. The disciples were glad when they saw the Lord. His resurrection was life from the dead to them, and their sorrow for Christ's sufferings was turned into a joy of such a nature as could not be damped and embittered by any sufferings of their own. They were sorrowful, and yet always rejoicing (2Co 6:10), had sorrowful lives and yet joyful hearts.

(2.) It is applicable to all the faithful followers of the Lamb, and describes the common case of Christians.

[1.] Their condition and disposition are both mournful; sorrows are their lot, and seriousness is their temper: those that are acquainted with Christ must, as he was, be acquainted with grief; they weep and lament for that which others make light of, their own sins, and the sins of those about them; they mourn with sufferers that mourn, and mourn for sinners that mourn not for themselves.

[2.] The world, at the same time, goes away with all the mirth; they laugh now, and spend their days so jovially that one would think they neither knew sorrow nor feared it. Carnal mirth and pleasures are surely none of the best things, for then the worst men would not have so large a share of them, and the favourites of heaven be such strangers to them.

[3.] Spiritual mourning will shortly be turned into eternal rejoicing. Gladness is sown for the upright in heart, that sow tears, and without doubt they will shortly reap in joy. Their sorrow will not only be followed with joy, but turned into it; for the most precious comforts take rise from pious griefs. Thus he illustrates by a similitude taken from a woman in travail, to whose sorrows he compares those of his disciples, for their encouragement; for it is the will of Christ that his people should be a comforted people.

First, Here is the similitude or parable itself (Joh 16:21): A woman, we know, when she is in travail, hath sorrow, she is in exquisite pain, because her hour is come, the hour which nature and providence have fixed, which she has expected, and cannot escape; but as soon as she is delivered of the child, provided she be safely delivered, and the child be, though a Jabez (1Ch 4:9), yet not a Benoni (Gen 35:18), then she remembers no more the anguish, her groans and complaints are over, and the after - pains are more easily borne, for joy that a man is born into the world, anthrōpos , one of the human race, a child, be it son or daughter, for the word signifies either. Observe,

a. The fruit of the curse, in the sorrow and pain of a woman in travail, according to the sentence (Gen 3:16), In sorrow shalt thou bring forth. These pains are extreme, the greatest griefs and pains are compared to them (Psa 48:6; Isa 13:3; Jer 4:31; Jer 6:24), and they are inevitable, 1Th 5:3. See what this world is; all its roses are surrounded with thorns, all the children of men are upon this account foolish children, that they are the heaviness of her that bore them from the very first. This comes of sin.

b. The fruit of the blessing, in the joy there is for a child born into the world. If God had not preserved the blessing in force after the fall, Be fruitful and multiply, parents could never have looked upon their children with any comfort; but what is the fruit of a blessing is matter of joy; the birth of a living child is, ( a. ) The parents' joy; it makes them very glad, Jer 20:15. Though children are certain cares, uncertain comforts, and often prove the greatest crosses, yet it is natural to us to rejoice at their birth. Could we be sure that our children, like John, would be filled with the Holy Ghost, we might, indeed, like his parents, have joy and gladness in their birth, Luk 1:14, Luk 1:15. But when we consider, not only that they are born in sin, but, as it is expressed, that they are born into the world, a world of snares and a vale of tears, we shall see reason to rejoice with trembling, lest it should prove better for them that they had never been born. ( b. ) It is such joy as makes the anguish not to be remembered, or remembered as waters that pass away, Job 11:16. Haec olim meminisse juvabit . Gen 41:51. Now this is very proper to set forth, [ a. ] The sorrows of Christ's disciples in this world; they are like travailing pains, sure and sharp, but not to last long, and in order to a joyful product; they are in pain to be delivered, as the church is described (Rev 12:2), and the whole creation, Rom 8:22. And, [ b. ] Their joys after these sorrows, which will wipe away all tears, for the former things are passed away, Rev 21:4. When they are born into that blessed world, and reap the fruit of all their services and sorrows, the toil and anguish of this world will be no more remembered, as Christ's were not, when he saw of the travail of his soul abundantly to his satisfaction, Isa 53:11.

Secondly, The application of the similitude (Joh 16:22): " You now have sorrow, and are likely to have more, but I will see you again, and you me, and then all will be well."

a. Here again he tells them of their sorrow: " You now therefore have sorrow; therefore, because I am leaving you,"as is intimated in the antithesis, I will see you again. Note, Christ's withdrawings are just cause of grief to his disciples. If he hide his face, they cannot be troubled. When the sun sets, the sun-flower will hang the head. And Christ takes notice of these griefs, has a bottle for the tears, and a book for the sighs, of all gracious mourners.

b. He, more largely than before, assures them of a return of joy, Psa 30:5, Psa 30:11. He himself went through his own griefs, and bore ours, for the joy that was set before him; and he would have us encourage ourselves with the same prospect. Three things recommend the joy: - ( a. ) The cause of it: " I will see you again. I will make you a kind and friendly visit, to enquire after you, and minister comfort to you."Note, [ a. ] Christ will graciously return to those that wait for him, though for a small moment he has seemed to forsake them, Isa 54:7. Men, when they are exalted, will scarcely look upon their inferiors; but the exalted Jesus will visit his disciples. They shall not only see him in his glory, but he will see them in their meanness. [ b. ] Christ's returns are returns of joy to all his disciples. When clouded evidences are cleared up and interrupted communion is revived, then is the mouth filled with laughter. ( b. ) The cordiality of it: Your heart shall rejoice. Divine consolation put gladness into the heart. Joy in the heart is solid, and not flashy; it is secret, and that which a stranger does not intermeddle with; it is sweet, and gives a good man satisfaction in himself; it is sure, and not easily broken in upon. Christ's disciples should heartily rejoice in his returns, sincerely and greatly. ( c. ) The continuance of it: Your joy no man taketh from you. Men will attempt to take their joy from them; they would if they could; but they shall not prevail. Some understand it of the eternal joy of those that are glorified; those that have entered into the joy of the Lord shall go no more out. Our joys on earth we are liable to be robbed of by a thousand accidents, but heavenly joys are everlasting. I rather understand it of the spiritual joys of those that are sanctified, particularly the apostles' joy in their apostleship. Thanks be to God, says Paul, in the name of the rest, who always causes us to triumph, 2Co 2:14. A malicious world would have taken it from them, they would have lost it; but, when they took everything else from them, they could not take this; as sorrowful, yet always rejoicing. They could not rob them of their joy, because they could not separate them from the love of Christ, could not rob them of their God, nor of their treasure in heaven.

Matthew Henry: Joh 16:23-27

An answer to their askings is here promised, for their further comfort. Now there are two ways of asking: asking by way of enquiry, which is the asking of the ignorant; and asking by way of request, which is the asking of the indigent. Christ here speaks of both.

I. By way of enquiry, they should not need to ask (Joh 16:23): " In that day you shall ask me nothing; " ouk erōtēsete ouden - you shall ask no questions; "you shall have such a clear knowledge of gospel mysteries, by the opening of your understandings, that you shall not need to enquire"(as Heb 8:11, they shall not teach ); "you shall have more knowledge on a sudden than hitherto you have had by diligent attendance."They had asked some ignorant questions (as Joh 9:2), some ambitious questions (as Mat 18:1), some distrustful ones (as Mat 19:27), some impertinent ones, (as Joh 21:21), some curious ones (as Act 1:6); but after the Spirit was poured out, nothing of all this. In the story of the apostles' Acts we seldom find them asking questions, as David, Shall I do this? Or, Shall I go thither? For they were constantly under a divine guidance. In that weighty case of preaching the gospel to the Gentiles, Peter went, nothing doubting, Act 10:20. Asking questions supposes us at a loss, or at least at a stand, and the best of us have need to ask questions; but we should aim at such a full assurance of understanding that we may not hesitate, but be constantly led in a plain path both of truth and duty.

Now for this he gives a reason (Joh 16:25), which plainly refers to this promise, that they should not need to ask questions: " These things have I spoken unto you in proverbs, in such a way as you have thought not so plain and intelligible as you could have wished, but the time cometh when I shall show you plainly, as plainly as you can desire, of the Father, so that you shall not need to ask questions."

1. The great thing Christ would lead them into was the knowledge of God: " I will show you the Father, and bring you acquainted with him."This is that which Christ designs to give and which all true Christians desire to have. When Christ would express the greatest favour intended for his disciples, he tells them that it would, show them plainly of the Father; for what is the happiness of heaven, but immediately and everlastingly to see God? To know God as the Father of our Lord Jesus Christ is the greatest mystery for the understanding to please itself with the contemplation of; and to know him as our Father is the greatest happiness for the will and affections to please themselves with the choice and enjoyment of.

2. Of this he had hitherto spoken to them in proverbs, which are wise and instructive sayings, but figurative, and resting in generals. Christ had spoken many things very plainly to them, and expounded his parables privately to the disciples, but, (1.) Considering their dulness, and unaptness to receive what he said to them, he might be said to speak in proverbs; what he said to them was as a book sealed, Isa 29:11. (2.) Comparing the discoveries he had made to them, in what he had spoken to their ears, with what he would make to them when he would put his Spirit into their heart, all hitherto had been proverbs. It would be a pleasing surprise to themselves, and they would think themselves in a new world, when they would reflect upon all their former notions as confused and enigmatical, compared with their present clear and distinct knowledge of divine things. The ministration of the letter was nothing to that of the Spirit, 2Co 3:8-11. (3.) Confining it to what he had said of the Father, and the counsels of the Father. what he had said was very dark, compared with what was shortly to be revealed, Col 2:2.

3. He would speak to them plainly, parrēsia - with freedom, of the Father. When the Spirit was poured out, the apostles attained to a much greater knowledge of divine things than they had before, as appears by the utterance the Spirit gave them, Act 2:4. They were led into the mystery of those things of which they had previously a very confused idea; and what the Spirit showed them Christ is here said to show them, for, as the Father speaks by the Son, so the Son by the Spirit. But this promise will have its full accomplishment in heaven, where we shall see the Father as he is, face to face, not as we do now, through a glass darkly (1Co 13:12), which is matter of comfort to us under the cloud of present darkness, by reason of which we cannot order our speech, but often disorder it. While we are here, we have many questions to ask concerning the invisible God and the invisible world; but in that day we shall see all things clearly, and ask no more questions.

II. He promises that by way of request they should ask nothing in vain. it is taken for granted that all Christ's disciples give themselves to prayer. He has taught them by his precept and pattern to be much in prayer; this must be their support and comfort when he had left them; their instruction, direction, strength, and success, must be fetched in by prayer. Now,

1. Here is an express promise of a grant, Joh 16:23. The preface to this promise is such as makes it inviolably sure, and leaves no room to question it: " Verily, verily, I say unto you, I pledge my veracity upon it."The promise itself is incomparably rich and sweet; the golden sceptre is here held out to us, with the word, What is thy petition, and it shall be granted? For he says, Whatsoever you shall ask the Father in my name, he will give it to you. We had it before, Joh 14:13. What would we more? The promise is as express as we can desire. (1.) We are here taught how to seek; we must ask the Father in Christ's name; we must have an eye to God as a Father, and come as children to him; and to Christ as Mediator, and come as clients. Asking of the Father includes a sense of spiritual blessings, with a conviction that they are to be had from God only. It included also humility of address to him, with a believing confidence in him, as a Father able and ready to help us. Asking in Christ's name includes an acknowledgment of our own unworthiness to receive any favour from God, a complacency in the method God has taken of keeping up a correspondence with us by his Son, and an entire dependence upon Christ as the Lord our Righteousness. (2.) We are here told how we shall speed: He will give it to you. What more can we wish for than to have what we want, nay, to have what we will, in conformity to God's will, for the asking? He will give it to you from whom proceedeth every good and perfect gift. What Christ purchased by the merit of his death, he needed not for himself, but intended it for, and consigned it to, his faithful followers; and having given a valuable consideration for it, which was accepted in full, by this promise he draws a bill as it were upon the treasury in heaven, which we are to present by prayer, and in his name to ask for that which is purchased and promised, according to the true intent of the new covenant. Christ had promised them great illumination by the Spirit, but they must pray for it, and did so, Act 1:14. God will for this be enquired of. He had promised them perfection hereafter, but what shall they do in the mean time? They must continue praying. Perfect fruition is reserved for the land of our rest; asking and receiving are the comfort of the land of our pilgrimage.

2. Here is an invitation for them to petition. It is thought sufficient if great men permit addresses, but Christ calls upon us to petition, Joh 16:24.

(1.) He looks back upon their practice hitherto: Hitherto have you asked nothing in my name. This refers either [1.] To the matter of their prayers: "You have asked nothing comparatively, nothing to what you might have asked, and will ask when the Spirit is poured out."See what a generous benefactor our Lord Jesus is, above all benefactors; he gives liberally, and is so far from upbraiding us with the frequency and largeness of his gifts that he rather upbraids us with the seldomness and straitness of our requests: " You have asked nothing in comparison of what you want, and what I have to give, and have promised to give."We are told to open our mouth wide. Or, [2.] To the name in which they prayed. They prayed many a prayer, but never so expressly in the name of Christ as now he was directing them to do; for he had not as yet offered up that great sacrifice in the virtue of which our prayers were to be accepted, nor entered upon his intercession for us, the incense whereof was to perfume all our devotions, and so enable us to pray in his name. Hitherto they had cast out devils, and healed diseases, in the name of Christ, as a king and a prophet, but they could not as yet distinctly pray in his name as a priest.

(2.) He looks forward to their practice for the future: Ask and you shall receive, that your joy may be full. Here, [1.] He directs them to ask for all that they needed and he had promised. [2.] He assures them that they shall receive. What we ask from a principle of grace God will graciously give: You shall receive it. There is something more in this than the promise that he will give it. He will not only give it, but give you to receive it, give you the comfort and benefit of it, a heart to eat of it, Ecc 6:2. [3.] That hereby their joy shall be full. This denotes, First. The blessed effect of the prayer of faith; it helps to fill up the joy of faith. Would we have our joy full, as full as it is capable of being in this world, we must be much in prayer. When we are told to rejoice evermore, it follows immediately, Pray without ceasing. See how high we are to aim in prayer - not only at peace, but joy, a fulness of joy. Or, Secondly, The blessed effects of the answer of peace: "Ask, and you shall receive that which will fill your joy. "God's gifts, through Christ, fill the treasures of the soul, they fill its joy, Pro 8:21. "Ask for the gift of the Holy Ghost, and you shall receive it; and whereas other knowledge increaseth sorrow (Ecc 1:18), the knowledge he gives will increase, will fill, your joy. "

3. Here are the grounds upon which they might hope to speed (Joh 16:26, Joh 16:27), which are summed up in short by the apostle (1Jo 2:1): " We have an advocate with the Father. "

(1.) We have an advocate; as to this, Christ saw cause at present not to insist upon it, only to make the following encouragement shine the brighter: " I say not unto you that I will pray the Father for you. Suppose I should not tell you that I will intercede for you, should not undertake to solicit every particular cause you have depending there, yet it may be a general ground of comfort that I have settled a correspondence between you and God, have erected a throne of grace, and consecrated for you a new and living way into the holiest. "He speaks as if they needed not any favours, when he had prevailed for the gift of the Holy Ghost to make intercession within them, as Spirit of adoption, crying Abba, Father; as if they had no further need of him to pray for them now, but we shall find that he does more for us than he says he will. Men's performances often come short of their promises, but Christ's go beyond them.

(2.) We have to do with a Father, which is so great an encouragement that it does in a manner supersede the other: " For the Father himself loveth you, philei humas , he is a friend to you, and you cannot be better befriended."Note, The disciples of Christ are the beloved of God himself. Christ not only turned away God's wrath from us, and brought us into a covenant of peace and reconciliation, but purchased his favour for us, and brought us into a covenant of friendship. Observe what an emphasis is laid upon this " The Father himself loveth you, who is perfectly happy in the enjoyment of himself, whose self-love is both his infinite rectitude and his infinite blessedness; yet he is pleased to love you."The Father himself, whose favour you have forfeited, and whose wrath you have incurred, and with whom you need an advocate, he himself now loves you. Observe, [1.] Why the Father loved the disciples of Christ: Because you have loved me, and have believed that I am come from God, that is, because you are my disciples indeed: not as if the love began on their side, but when by his grace he has wrought in us a love to him he is well pleased with the work of his own hands. See here, First, What is the character of Christ's disciples; they love him, because they believe he came out from God, is the only-begotten of the Father, and his high-commissioner to the world. Note, Faith in Christ works by love to him, Gal 5:6. If we believe him to be the Son of God, we cannot but love him as infinitely lovely in himself; and if we believe him to be our Saviour, we cannot but love him as the most kind to us. Observe with what respect Christ is pleased to speak of his disciples' love to him, and how kindly he took it; he speaks of it as that which recommended them to his Father's favour: "You have loved me and believed in me when the world has hated and rejected me; and you shall be distinguished yourselves." Secondly, See what advantage Christ's faithful disciples have, the Father loves them, and that because they love Christ; so well pleased is he in him that he is well pleased with all his friends. [2.] What encouragement this gave them in prayer. They need not fear speeding when they came to one that loved them, and wished them well. First, This cautions us against hard thoughts of God. When we are taught in prayer to plead Christ's merit and intercession, it is not as if all the kindness were in Christ only, and in God nothing but wrath and fury; no, the matter is not so, the Father's love and good-will appointed Christ to be the Mediator; so that we owe Christ's merit to God's mercy in giving him for us. Secondly, Let it cherish and confirm in us good thoughts of God. Believers, that love Christ, ought to know that God loves them, and therefore to come boldly to him as children to a loving Father.

Matthew Henry: Joh 16:28-33

Two things Christ here comforts his disciples with: -

I. With an assurance that, though he was leaving the world, he was returning to his Father, from whom he came forth Joh 16:28-32, where we have,

1. A plain declaration of Christ's mission from the Father, and his return to him (Joh 16:28): I came forth from the Father, and am come, as you see, into the world. Again, I leave the world, as you will see shortly, and go to the Father. This is the conclusion of the whole matter. There was nothing he had more inculcated upon them than these two things - whence he came, and whither he went, the Alpha and Omega of the mystery of godliness (1Ti 3:16), that the Redeemer, in his entrance, was God manifest in the flesh, and in his exit was received up into glory.

(1.) These two great truths are here, [1.] Contracted, and put into a few words. Brief summaries of Christian doctrine are of great use to young beginners. The principles of the oracles of God brought into a little compass in creeds and catechisms have, like the beams of the sun contracted in a burning glass, conveyed divine light and heat with a wonderful power. Such we have, Job 28:28; Ecc 12:13; 1Ti 1:15; Tit 2:11, Tit 2:12; 1Jo 5:11; much in a little. [2.] Compared, and set the one over against the other. There is an admirable harmony in divine truths; they both corroborate and illustrate one another; Christ's coming and his going do so. Christ had commended his disciples for believing that he came forth from God (Joh 16:27), and thence infers the necessity and equity of his returning to God again, which therefore should not seem to them either strange or sad. Note, The due improvement of what we know and own would help us into the understanding of that which seems difficult and doubtful.

(2.) If we ask concerning the Redeemer whence he came, and whither he went, we are told, [1.] That he came from the Father, who sanctified and sealed him; and he came into this world, this lower world, this world of mankind, among whom by his incarnation he was pleased to incorporate himself. Here his business lay, and hither he came to attend it. He left his home for this strange country; his palace for this cottage; wonderful condescension! [2. That, when he had done his work on earth, he left the world, and went back to his Father at his ascension. He was not forced away, but made it his own act and deed to leave the world, to return to it no more till he comes to put an end to it; yet still he is spiritually present with his church, and will be to the end.

2. The disciples' satisfaction in this declaration (Joh 16:29, Joh 16:30): Lo, now speakest though plainly. It should seem, this one word of Christ did them more good than all the rest, though he had said many things likely enough to fasten upon them. The Spirit, as the wind, blows when and where, and by what word he pleases; perhaps a word that has been spoken once, yea twice, and not perceived, yet, being often repeated, takes hold at last. Two things they improved in by this saying: -

(1.) In knowledge: Lo, now speakest thou plainly. When they were in the dark concerning what he said, they did not say, Lo, now speakest thou obscurely, as blaming him; but now that they apprehend his meaning they give him glory for condescending to their capacity: Lo, now speakest thou plainly. Divine truths are most likely to do good when they are spoken plainly, 1Co 2:4. Observe how they triumphed, as the mathematician did with his heurēka , heurēka , when he had hit upon a demonstration he had long been in quest of: I have found it, I have found it. Note, When Christ is pleased to speak plainly to our souls, and to bring us with open face to behold his glory, we have reason to rejoice in it.

(2.) In faith: Now are we sure. Observe,

[1.] What was the matter of their faith: We believe that thou camest forth from God. He had said (Joh 16:27) that they did believe this; "Lord"(say they) "we do believe it, and we have cause to believe it, and we know that we believe it, and have the comfort of it."

[2.] What was the motive of their faith - his omniscience. This proved him a teacher come from God, and more than a prophet, that he knew all things, which they were convinced of by this that he resolved those doubts which were hid in their hearts, and answered the scruples they had not confessed. Note, Those know Christ best that know him by experience, that can say of his power, It works in me; of his love, He loved me. And this proves Christ not only to have a divine mission, but to be a divine person, that he is a discerner of the thoughts and intents of the heart, therefore the essential, eternal Word, Heb 4:12, Heb 4:13. He has made all the churches to know that he searches the reins and the heart, Rev 2:23. This confirmed the faith of the disciples here, as it made the first impression upon the woman of Samaria that Christ told her all the things that ever she did (Joh 4:29), and upon Nathanael that Christ saw him under the fig-tree, Joh 1:48, Joh 1:49.

These words, and needest not that any man should ask thee, may bespeak either, First, Christ's aptness to teach. He prevents us with his instructions, and is communicative of the treasures of wisdom and knowledge that are hid in him, and needs not to be importuned. Or, Secondly, His ability to teach: "Thou needest not, as other teachers, to have the learners' doubts told thee, for thou knowest, without being told, what they stumble at."The best of teachers can only answer what is spoken, but Christ can answer what is thought, what we are afraid to ask, as the disciples were, Mar 9:32. Thus he can have compassion, Heb 5:2.

3. The gentle rebuke Christ gave the disciples for their confidence that they now understood him, Joh 16:31, Joh 16:32. Observing how they triumphed in their attainments, he said, " Do you now believe? Do you now look upon yourselves as advanced and confirmed disciples? Do you now think you shall make no more blunders? Alas! you know not your own weakness; you will very shortly be scattered every man to his own, "etc. Here we have,

(1.) A question, designed to put them upon consideration: Do you now believe? [1.] "If now, why not sooner? Have you not heard the same things many a time before?"Those who after many instructions and invitations are at last persuaded to believe have reason to be ashamed that they stood it out so long. [2.] "If now, why not ever? When an hour of temptation comes, where will your faith be then?"As far as there is inconstancy in our faith there is cause to question the sincerity of it, and to ask, "Do we indeed believe?"

(2.) A prediction of their fall, that, how confident soever they were now of their own stability, in a little time they would all desert him, which was fulfilled that very night, when, upon his being seized by a party of the guards, all his disciples forsook him and fled, Mat 26:56. They were scattered, [1.] From one another; they shifted every one for his own safety, without any care or concern for each other. Troublous times are times of scattering to Christian societies; in the cloudy and dark day the flock of Christ is dispersed, Eze 34:12. So Christ, as a society, is not visible. [2.] Scattered for him: You shall leave me alone. They should have been witnesses for him upon his trial, should have ministered to him in his sufferings; if they could have given him no comfort they might have done him some credit; but they were ashamed of his chain, and afraid of sharing with him in his sufferings, and left him alone. Note, Many a good cause, when it is distressed by its enemies, is deserted by its friends. The disciples had continued with Christ in his other temptations and yet turned their back upon him now; those that are tried, do not always prove trusty. If we at any time find our friends unkind to us, let us remember that Christ's were so to him. When they left him alone, they were scattered every man to his own; not to their own possessions or habitations, these were in Galilee; but to their own friends and acquaintance in Jerusalem; every one went his own way, where he fancied he should be most safe. Every man to secure his own; himself and his own life. Note, Those will not dare to suffer for their religion that seek their own things more than the things of Christ, and that look upon the things of this world as their ta idia - their own property, and in which their happiness is bound up. Now observe here, First, Christ knew before that his disciples would thus desert him in the critical moment, and yet he was still tender of them, and in nothing unkind. We are ready to say of some, "If we could have foreseen their ingratitude, we would not have been so prodigal of our favours to them;"Christ did foresee theirs, and yet was kind to them. Secondly, He told them of it, to be a rebuke to their exultation in their present attainments: " Do you now believe? Be not high-minded, but fear; for you will find your faith so sorely shaken as to make it questionable whether it be sincere or no, in a little time."Note, even when we are taking the comfort of our graces, it is good to be reminded of our dangers from our corruptions. When our faith is strong, our love flaming, and our evidences are clear, yet we cannot infer thence that tomorrow shall be as this day. Even when we have most reason to think we stand, yet we have reason enough to take heed lest we fall. Thirdly, He spoke of it as a thing very near. The hour was already come, in a manner, when they would be as shy of him as ever they had been fond of him. Note, A little time may produce great changes, both concerning us and in us.

(3.) An assurance of his own comfort notwithstanding: Yet I am not alone. He would not be thought to complain of their deserting him, as if it were any real damage to him; for in their absence he should be sure of his Father's presence, which was instar omnium - every thing: The Father is with me. We may consider this, [1.] As a privilege peculiar to the Lord Jesus; the Father was so with him in his sufferings as he never was with any, for still he was in the bosom of the Father. The divine nature did not desert the human nature, but supported it, and put an invincible comfort and an inestimable value into his sufferings. The Father had engaged to be with him in his whole undertaking (Psa 89:21 etc.), and to preserve him (Isa 49:8); this emboldened him, Isa 50:7. Even when he complained of his Father's forsaking him, yet he called him My God, and presently after was so well assured of his favourable presence with him as to commit his Spirit into his hand. This he had comforted himself with all along (Joh 8:29), He that sent me is with me, the Father hath not left me alone, and especially now at last. This assists our faith in the acceptableness of Christ's satisfaction; no doubt, the Father was well pleased in him, for he went along with him in his undertaking from first to last. [2.] As a privilege common to all believers, by virtue of their union with Christ; when they are alone, they are not alone, but the Father is with them. First, When solitude is their choice, when they are alone, as Isaac in the field, Nathanael under the fig-tree, Peter upon the house-top, meditating and praying, the Father is with them. Those that converse with God in solitude are never less alone than when alone. A good God and a good heart are good company at any time. Secondly, When solitude is their affliction, their enemies lay them alone, and their friends leave them so, their company, like Job's, is made desolate; yet they are not so much alone as they are thought to be, the Father is with them, as he was with Joseph in his bonds and with John in his banishment. In their greatest troubles they are as one whom his father pities, as one whom his mother comforts. And, while we have God's favourable presence with us, we are happy, and ought to be easy, though all the world forsake us. Non deo tribuimus justum honorem nisi solus ipse nobis sufficiat - We do not render due honour to God, unless we deem him alone all-sufficient. - Calvin.

II. He comforts them with a promise of peace in him, by virtue of his victory over the world, whatever troubles they might meet with in it (Joh 16:33): " These things have I spoken, that in me you might have peace; and if you have it not in me you will not have it at all, for in the world you shall have tribulation; you must expect no other, and yet may cheer up yourselves, for I have overcome the world. "Observe,

1. The end Christ aimed at in preaching this farewell sermon to his disciples: That in him they might have peace. He did not hereby intend to give them a full view of that doctrine which they were shortly to be made masters of by the pouring out of the Spirit, but only to satisfy them for the present that his departure from them was really for the best. Or, we may take it more generally: Christ had said all this to them that by enjoying him they might have the best enjoyment of themselves. Note, (1.) It is the will of Christ that his disciples should have peace within, whatever their troubles may be without. (2.) Peace in Christ is the only true peace, and in him alone believers have it, for this man shall be the peace, Mic 5:5. Through him we have peace with God, and so in him we have peace in our own minds. (3.) The word of Christ aims at this, that in him we may have peace. Peace is the fruit of the lips, and of his lips, Isa 57:19.

2. The entertainment they were likely to meet with in the world: "You shall not have outward peace, never expect it."Though they were sent to proclaim peace on earth, and good-will towards men, they must expect trouble on earth, and ill-will from men. Note, It has been the lot of Christ's disciples to have more or less tribulation in this world. Men persecute them because they are so good, and God corrects them because they are no better. Men design to cut them off from the earth, and God designs by affliction to make them meet for heaven; and so between both they shall have tribulation.

3. The encouragement Christ gives them with reference hereto: But be of good cheer, tharseite . "Not only be of good comfort, but be of good courage; have a good heart on it, all shall be well."Note, In the midst of the tribulations of this world it is the duty and interest of Christ's disciples to be of good cheer, to keep up their delight in God whatever is pressing, and their hope in God whatever is threatening; as sorrowful indeed, in compliance with the temper of the climate, and yet always rejoicing, always cheerful (2Co 6:10), even in tribulation, Rom 5:3.

4. The ground of that encouragement: I have overcome the world. Christ's victory is a Christian triumph. Christ overcame the prince of this world, disarmed him, and cast him out; and still treads Satan under our feet. He overcame the children of this world, by the conversion of many to the faith and obedience of his gospel, making them the children of his kingdom. When he sends his disciples to preach the gospel to all the world, " Be of good cheer, "says he, " I have overcome the world as far as I have gone, and so shall you; though you have tribulation in the world, yet you shall gain your point, and captivate the world,"Rev 6:2. He overcame the wicked of the world, for many a time he put his enemies to silence, to shame; "And be you of good cheer, for the Spirit will enable you to do so too."He overcame the evil things of the world by submitting to them; he endured the cross, despising it and the shame of it; and he overcame the good things of it by being wholly dead to them; its honours had no beauty in his eye, its pleasures no charms. Never was there such a conqueror of the world as Christ was, and we ought to be encouraged by it, (1.) Because Christ has overcome the world before us; so that we may look upon it as a conquered enemy, that has many a time been baffled. Nay, (2.) He has conquered it for us, as the captain of our salvation. We are interested in his victory; by his cross the world is crucified to us, which bespeaks it completely conquered and put into our possession; all is yours, even the world. Christ having overcome the world, believers have nothing to do but to pursue their victory, and divide the spoil; and this we do by faith, 1Jo 5:4. We are more than conquerors through him that loved us.

Barclay: Joh 16:1-4

By the time John was writing it was inevitable that some Christians should fall away, for persecution had struck the Church. Revelation condemns those who are unbelieving and fearful (Rev 21:8). When Pliny, the governor of Bithynia, was examining people to see whether or not they were Christians, he wrote to his emperor Trajan to say that some admitted "that they had been Christians, but they had ceased to be so many years ago, some as much as twenty years ago." Even amidst the heroism of the early Church, there were those whose faith was not great enough to resist persecution and whose endurance was not strong enough to stay the course.

Jesus foresaw this and gave warning beforehand. He did not want anyone to be able to say that he had not known what to expect when he became a Christian. When Tyndale was persecuted and his enemies were out for his life because he sought to give the Bible to the people in the English language, he said calmly: "I never expected anything else." Jesus offered men glory, but he offered them a cross as well.

Jesus spoke of two ways in which his followers would be persecuted.

They would be excommunicated from the synagogue. This for a Jew would be a very hard fate. The synagogue, the House of God, had a very special place in Jewish life. Some of the Rabbis went the length of saying that prayer was not effective unless it was offered in the synagogue. But there was more to it than that. It may be that a great scholar or a great theologian does not need human company; he may be able to live alone and solitary, keeping company with the great thoughts and adventures of his mind. But the disciples were simple folk; they needed fellowship. They needed the synagogue and its worship. It would be hard for them to be ostracized, with all doors shut against them. Men have sometimes to learn, as Joan of Arc said, that: "It is better to be alone with God." Sometimes loneliness among men is the price of fellowship with God.

Jesus also said that men would think they were rendering a service to God when they killed his followers. The word Jesus uses for service is latreia (2999), which is the normal word for the service that a priest rendered at the altar in the Temple of God and is the standard word for religious service. One of the tragedies of religion has been that men have so often thought that they were serving God by persecuting those whom they believed to be heretics. No man ever more truly thought that he was serving God than Paul did, when he was trying to eliminate the name of Jesus and to wipe out the Church (Act 26:9-11). The torturers and judges of the Spanish Inquisition have left a name which is loathed; yet they were quite sure that they were serving God by torturing heretics into accepting what they considered to be the true faith. As they saw it, they were saving men from hell. "O Liberty." said Madame Roland, "what crimes are committed in thy name!" And that is also true of religion.

It happens, as Jesus said, because they do not recognize God. The tragedy of the Church is that men have so often laboured to propagate their idea of religion; they have so often believed that they have a monopoly of God's truth and grace. The staggering fact is that it still happens; that is the barrier to union and unity between the Churches. There will always be persecution--not necessarily killing and torture, but exclusion from the house of God--so long as men believe that there is only one way to him.

Jesus knew how to deal with men. He was in effect saying: "I am offering you the hardest task in the world. I am offering you something which will lacerate your body and tear out your heart. Are you big enough to accept it?" All the world knows Garibaldi's proclamation at the siege of Rome in 1849, when he appealed for recruits in these terms: "I offer neither pay, nor quarters, nor provisions; I offer hunger, thirst, forced marches, battles and death. Let him who loves his country in his heart, and not with his lips only, follow me." And join they did in their hundreds. When the Spaniards were conquering South America Pizarro presented his men with a choice. They might have the wealth of Peru with its dangers, or the comparative poverty of Panama with its safety. He drew a line in the sand with his sword and he said: "Comrades, on that side are toil, hunger, nakedness, storm, desertion and death; on this side is ease. There lies Peru with its riches; here lies Panama with its poverty. Choose, each man, what best becomes a brave Castilian. For my part, I go to the south." There was silence and hesitation; and then an old pilot and twelve soldiers stepped across to Pizarro's side. It was with them that the discovery and the conquest of Peru began.

Jesus offered, and still offers, not the way of ease, but the way of glory. He wants men who are prepared with open eyes to venture for his name.

Barclay: Joh 16:5-11

The disciples were bewildered and grief-stricken men. All they knew was that they were going to lose Jesus. But he told them that in the end this was all for the best, because, when he went away, the Holy Spirit, the Helper, would come. When he was in the body he could not be everywhere with them; it was always a case of greetings and farewells. When he was in the body, he could not reach the minds and hearts and consciences of men everywhere, he was confined by the limitations of place and time. But there are no limitations in the Spirit. Everywhere a man goes the Spirit is with him. The coming of the Spirit would be the fulfilment of the promise: "Lo, I am with you always, to the close of the age" (Mat 28:20). The Spirit would bring to men an uninterrupted fellowship for ever; and would bring to the Christian preacher a power and an effectiveness no matter where he preached.

We have here an almost perfect summary of the work of the Spirit. The word that John uses of the work of the Spirit is the word elegchein (1651), translated convince by the Revised Standard Version. The trouble is that no one word can translate it adequately. It is used for the cross-examination of a witness, or a man on trial, or an opponent in an argument. It has always this idea of cross-examining a man until he sees and admits his errors, or acknowledges the force of some argument which he had not yet seen. It is, for instance, sometimes used by the Greeks for the action of conscience on a man's mind and heart. Clearly such cross-examination can do two things--it can convict a man of the crime he has committed or the wrong that he has done; or it can convince a man of the weakness of his own case and the strength of the case which he has opposed. In this passage we need both meanings, both convict and convince. Now let us go on to see what Jesus says the Holy Spirit will do.

(i) The Holy Spirit will convict men of sin. When the Jews crucified Jesus, they did not believe that they were sinning; they believed that they were serving God. But when the story of that crucifixion was later preached, they were pricked in their heart (Act 2:37). They suddenly had the terrible conviction that the crucifixion was the greatest crime in history and that their sin had caused it. What is it that gives a man a sense of sin? What is it that abases him in face of the Cross? In an Indian village a missionary was telling the story of Christ by means of lantern slides flung on the white-washed wall of a village house. When the picture of the Cross was shown, an Indian stepped forward, as if he could not help it: "Come down!" he cried. "I should be hanging there not you." Why should the sight of a man crucified as a criminal in Palestine two thousand years ago tear the hearts of people open throughout the centuries and still today? It is the work of the Holy Spirit.

(ii) The Holy Spirit will convince men of righteousness. It becomes clear what this means when we see that it is Jesus Christ's righteousness of which men will be convinced. Jesus was crucified as a criminal. He was tried; he was found guilty; he was regarded by the Jews as an evil heretic, and by the Romans as a dangerous character; he was given the punishment that the worst criminals had to suffer, branded as a felon and an enemy of God. What changed that? What made men see in this crucified figure the Son of God, as the centurion saw at the Cross (Mat 27:54) and Paul on the Damascus Road (Act 9:1-9)? It is amazing that men should put their trust for all eternity in a crucified Jewish criminal. It is the work of the Holy Spirit. It is he who convinces men of the sheer righteousness of Christ, backed by the fact that Jesus rose again and went to his Father.

(iii) The Holy Spirit convinces men of judgment. On the Cross evil stands condemned and defeated. What makes a man feel certain that judgment lies ahead? It is the work of the Holy Spirit. It is he who gives us the inner and unshakable conviction that we shall all stand before the judgment seat of God.

(iv) There remains one thing which at the moment John does not go on to mention. When we are convicted of our own sin, when we are convinced of Christ's righteousness, when we are convinced of judgment to come, what gives us the certainty that in the Cross of Christ is our salvation and that with Christ we are forgiven, and saved from judgment? This, too, is the work of the Holy Spirit. It is he who convinces us and makes us sure that in this crucified figure we can find our Saviour and our Lord. The Holy Spirit convicts us of our sin and convinces us of our Saviour.

Barclay: Joh 16:12-15

To Jesus the Holy Spirit is the Spirit of Truth, whose great work is to bring God's truth to men. We have a special name for this bringing of God's truth to men; we call it revelation, and no passage in the New Testament shows us what we might call the principles of revelation better than this one.

(i) Revelation is bound to be a progressive process. Many things Jesus knew he could not at that moment tell his disciples, because they were not yet able to receive them. It is only possible to tell a man as much as he can understand. We do not start with the binomial theorem when we wish to teach a boy algebra; we work up to it. We do not start with advanced theorems when we wish to teach a child geometry; we approach them gradually. We do not start with difficult passages when we teach a lad Latin or Greek; we start with the easy and the simple things. God's revelation to men is like that. He teaches men what they are able and fit to learn. This most important fact has certain consequences.

(a) It is the explanation of the parts of the Old Testament which sometimes worry and distress us. AT that stage they were all of God's truth that men could grasp. Take an actual illustration--in the Old Testament there are many passages which call for the wiping out of men and women and children when an enemy city is taken. At the back of these passages there is the great thought that Israel must not risk the taint of any heathen and lower religion. To avoid that risk, those who do not worship the true God must be destroyed. That is to say, the Jews had at that stage grasped the fact that the purity of religion must be safeguarded; but they wished to preserve that purity by destroying the heathen. When Jesus came, men came to see that the way to preserve that purity is to convert the heathen. The people of the Old Testament times had grasped a great truth, but only one side of it. Revelation has to be that way; God can reveal only as much as a man can understand.

(b) It is the proof that there is no end to God's revelation. One of the mistakes men sometimes make is to identify God's revelation solely with the Bible. That would be to say that since about A.D. 120, when the latest book in the New Testament was written, God has ceased to speak. But God's Spirit is always active; he is always revealing himself. It is true that his supreme and unsurpassable revelation came in Jesus; but Jesus is not just a figure in a book, he is a living person and in him God's revelation goes on. God is still leading us into greater realization of what Jesus means. He is not a God who spoke up to A.D. 120 and is now silent. He is still revealing his truth to men.

(ii) God's revelation to men is a revelation of all truth. It is quite wrong to think of it as confined to what we might call theological truth. The theologians and the preachers are not the only people who are inspired. When a poet delivers to men a great message in words which defy time, he is inspired. When H. F. Lyte wrote the words of Abide with me he had no feeling of composing them; he wrote them as to dictation. A great musician is inspired. Handel, telling of how he wrote The Hallelujah Chorus, said: "I saw the heavens opened, and the Great White God sitting on the Throne." When a scientist discovers something which will help the world's toil and make life better for men, when a surgeon discovers a new technique which will save men's lives and ease their pain, when someone discovers a new treatment which will bring life and hope to suffering humanity, that is a revelation from God. All truth is God's truth, and the revelation of all truth is the work of the Holy Spirit.

(iii) That which is revealed comes from God. He is alike the possessor and the giver of all truth. Truth is not men's discovery; it is God's gift. It is not something which we create; it is something already waiting to be discovered. At the back of all truth there is God.

(iv) Revelation is the taking of the things of Jesus and revealing their significance to us. Part of the greatness of Jesus is his inexhaustibleness. No man has ever grasped all that he came to say. No man has fully worked out all the significance of his teaching for life and for belief, for the individual and for the world, for society and for the nation. Revelation is a continual opening out of the meaning of Jesus.

There we have the crux of the matter. Revelation comes to us, not from any book or creed, but from a living person. The nearer we live to Jesus, the better we will know him. The more we become like him, the more he will be able to tell us. To enjoy his revelation we must accept his mastery.

Barclay: Joh 16:16-24

Here Jesus is looking beyond the present to the new age which is to come. When he does, he uses a conception deeply rooted in Jewish thought. The Jews believed that all time was divided into two ages--the present age and the age to come. The present age was wholly bad and wholly under condemnation; the age to come was the golden age of God. In between the two ages, preceding the coming of the Messiah, who would bring in the new age, there lay the Day of the Lord; and the Day of the Lord was to be a terrible day, when the world would be shattered into fragments before the golden age would dawn. The Jews were in the habit of calling that terrible between-time "the birth travail of the days of the Messiah."

The Old Testament and the literature written between the Testaments are both full of pictures of this terrible between-time. "Behold the Day of the Lord comes, cruel with wrath and fierce anger, to make the earth a desolation and to destroy its sinners from it" (Isa 13:9). "Let all the inhabitants of the land tremble; for the day of the Lord is coming, it is near, a day of darkness and gloom, a day of clouds and thick darkness" (Joe 2:1-2). "And honour shall be turned into shame, and strength humiliated into contempt, and probity destroyed, and beauty shall become ugliness" (2Baruch 27). "The Day of the Lord will come as a thief, and then the heavens will pass away with a loud noise, and the elements will be dissolved with fire, and the earth and the works that are upon it will be burned up" (2Pe 3:10). Such was the picture of the birthpangs of the coming of the Messiah.

Jesus knew the scriptures and these pictures were in his mind and memory. And now he was saying to his disciples: "I am leaving you; but I am coming back; the day will come when my reign will begin and my kingdom will come; but before that you will have to go through terrible things, with pain like birthpangs upon you. But, if you faithfully endure, the blessings will be very precious." Then he went on to outline the life of the Christian who endures.

(i) Sorrow will turn to joy. There may be a time when it looks as if to be a Christian brings nothing but sorrow, and to be of the world brings nothing but joy. But the day will come when the roles are reversed. The world's careless joy will turn to sorrow; and the Christian's apparent sorrow will turn to joy. The Christian must always remember, when his faith costs him dear, that this is not the end of things and that sorrow will give way to joy.

(ii) There will be two precious things about this Christian joy. (a) It will never be taken away. It will be independent of the chances and changes of the world. It is the simple fact that in every generation people who were suffering terribly have spoken of sweet times with Christ. The joy the world gives is at the mercy of the world. The joy which Christ gives is independent of anything the world can do. (b) It will be complete. In life's greatest joy there is always something lacking. It may be that somehow there lingers some regret; that there is a cloud no bigger than a man's hand to mar it; that the memory that it cannot last is always at the back of our minds. In Christian joy, the joy of the presence of Christ, there is no tinge of imperfection. It is perfect and complete.

(iii) In Christian joy the pain which went before is forgotten. The mother forgets the pain in the wonder of the child. The martyr forgets the agony in the glory of heaven. As Browning wrote of the martyr's tablet on the wall:

"I was some time in being burned.

At last a hand came through

The flames and drew

My soul to Christ whom now I see;

Sergius a brother writes for me

This testimony on the wall.

For me--I have forgot it all."

If a man's fidelity costs him much, he will forget the cost in the joy of being for ever with Christ.

(iv) There will be fullness of knowledge. "In that day," said Jesus, "you will not need to ask me any questions any more." In this life there are always some unanswered questions and some unsolved problems. In the last analysis we must always walk by faith and not by sight; we must always be accepting what we cannot understand. It is only fragments of the truth that we can grasp and glimpses of God that we may see; but in the age to come with Christ there will be fullness of knowledge.

As Browning had it in Abt Vogler:

"The evil is null, is nought, is silence implying sound;

What was good shall be good, with, for evil, so much good

more;

On the earth the broken arcs; in the heaven, a perfect round.

All we have willed or hoped or dreamed of good shall exist;

Not its semblance, but itself; no beauty, nor good, nor power

Whose voice has gone forth, but each survives for the melodist

When eternity affirms the conception of an hour.

The high that proved too high, the heroic for earth too hard,

The passion that left the ground to lose itself in the sky,

Are music sent up to God by the lover and the bard;

Enough that he heard it once we shall hear it by-and-by."

When we are fully with Christ the time of questions will be gone and the time of answers will have come.

(iv) There will be a new relationship with God. When we really and truly know God we are able to go to him and ask him for anything. We know that the door is open; we know that, his name is Father; we know that his heart is love. We are like children who never doubt that their father delights to see them or that they can talk to him as they wish. In that relationship Jesus says we may ask for anything. But let us think of it in human terms--the only terms we have. When a child loves and trusts his father, he knows quite well that sometimes his father will say no because his wisdom and his love know best. We can become so intimate with God that we may take everything to him, but always we must end by saying: "Thy will be done."

(v) That new relationship is made possible by Jesus; it exists in his name. It is because of him that our joy is indestructible and perfect, that our knowledge is complete, that the new way to the heart of God is open to us. All that we have, came to us through Jesus Christ. It is in his name that we ask and receive, that we approach and are welcomed.

Barclay: Joh 16:25-28

The Revised Standard Version has it that up till now Jesus has been speaking to his disciples in figures. The Greek is paroimia (3942); it is the word used for Jesus' parables, but basically it means a saying that is hard to understand, a saying whose meaning is veiled to the casual listener, a saying which demands thought before its meaning can become clear. It can, for instance, be used for the pithy sayings of wise men with whose pregnant brevity the mind must grapple; it can be used for a riddle whose meaning a man must guess as best he can. Jesus is saying: "So far I have been giving you hints and indications; I have been giving you the truth with a veil on it; I have been saying things which you had to think your way through; but now I am going to speak the truth in all its stark clarity." Then he tells them plainly that he came from God, and that he is going back to God. Here is a tremendous claim--that he is none other than the Son of God and that the Cross is not for him a criminal's death, but the way back to God.

Then Jesus says something we must ever remember. His men can approach God direct, because God loves them; he does not need to take their requests to God; they can take their own. Here is the final proof of something which must never be forgotten. Often we tend to think in terms of an angry God and a gentle Jesus; what Jesus did is presented in a way which seems to mean that he changed the attitude of God to men, and made him a God of love instead of a God of judgment. But here Jesus is saying: "You can go to God, because he loves you," and he is saying that before the Cross. He did not die to change God into love; he died to tell us that God is love. He came, not because God so hated the world, but because he so loved the world. Jesus brought to men the love of God.

He tells them that his work is done. He came from the Father, and now, by way of the Cross, he goes back. And for every man the way is open to God. He does not need to take their prayers to God; they can take their own. The lover of Christ is the beloved of God.

Barclay: Joh 16:29-33

There is a strange light here on how the disciples finally surrendered to Jesus. They suddenly leapt into full belief because they realized that Jesus did not need to ask any man anything. What did they mean? Back in Joh 16:17-18we find them puzzled by what Jesus had said. Beginning in Joh 16:19Jesus begins to answer their questions without asking them what they were. In other words he could read their hearts like an open book. That is why they believed in him. A traveller in Scotland in the old days described two preachers whom he had heard. Of one he said: "He showed me the glory of God." Of the other he said: "He showed me my whole heart." Jesus could do both of these things. It was his knowledge of God and his knowledge of the human heart which convinced the disciples that he was the Son of God.

But Jesus was a realist. He told them that, in spite of their belief, the hour was coming when they would desert him. Here is perhaps the most extraordinary thing about Jesus. He knew the weakness of his men; he knew their failure; he knew that they would let him down in the moment of his direst need; and yet he still loved them; and what is even more wonderful--he still trusted them. He knew men at their worst and still loved and trusted them. It is quite possible for a man to forgive someone and, at the same time, to make it clear that he is never prepared to trust that person again. But Jesus said: "I know that in your weakness you will desert me; nevertheless I know that you will still be conquerors." Never in all the world were forgiveness and trust so combined. What a lesson is there! Jesus teaches us how to forgive, and how to trust the man who was guilty of failure.

There are four things about Jesus which this passage makes very clear.

(i) There is the loneliness of Jesus. He was to be left alone by men. And yet he was never alone, because he still had God. No man ever stands alone for the right; he always stands with God. No good man is ever completely forsaken, for he is never forsaken by God.

(ii) There is the forgiveness of Jesus. Of that we have already thought. He knew that his friends would abandon him, yet at the moment he did not upbraid them, and afterwards he did not hold it against them. He loved men in all their weakness; saw them and loved them as they were. Love must be clear-sighted. If we idolize a person and think him faultless, we are doomed to disappointment. We must love him as he really is.

(iii) There is the sympathy of Jesus. One verse here at first sight seems out of place: "I have said this to you, that in me you may have peace." The point is this--if Jesus had not foretold the weakness of the disciples, afterwards when they realized how they had failed him, might well have been driven to utter and absolute despair. It is as if he said: "I know what's going to happen; you must not think that your disloyalty came as a shock to me; I knew it was coming; and it does not make any difference to my love. When you think about it afterwards, don't despair." Here is divine pity and divine forgiveness. Jesus was thinking, not of how men's sin would hurt him, but of how it would hurt them. Sometimes it would make all the difference if we thought, not of how much someone has hurt us, but of how much the fact that they hurt us has driven them to regret and the sorrow of an aching heart.

(iv) There is the gift of Jesus--courage and conquest. Very soon something was going to be unanswerably proved to the disciples. They were going to see that the world could do its worst to Jesus and still not defeat him. And he says: "The victory which I will win can be your victory too. The world did its worst to me, and I emerged victorious. Life can do its worst to you, and you too can emerge victorious. You too can possess the courage and the conquest of the Cross."

Constable: Joh 13:1--17:26

III. Jesus' private ministry chs. 13--17

The Synoptics integrate Jesus' ministry to the masses and His training of the Twelve, but John separated these two aspects of His ministry. There is obviously some overlapping in the fourth Gospel, but the present section contains ministry that Jesus directed almost exclusively to the Twelve. The Synoptics contain more of Jesus' teaching of the Twelve during His public ministry whereas John gave us more of His teaching in the upper room. This instruction was specifically to prepare the Twelve for leadership in the church. Jesus gave it after Israel's official and final rejection of Him resulted in the postponement of the messianic kingdom.

In the first major section of this Gospel Jesus customarily performed a miracle and then explained its significance. In this section He did the reverse. He explained the significance of His death and then went to the cross and arose from the dead.

Constable: Joh 13:31--17:1

B. The Upper Room Discourse 13:31-16:33

Judas' departure opened the way for Jesus to prepare His true disciples for what lay ahead for them. This teaching was for committed disciples only. Some writers have noted that in the Old Testament as well as in ancient Near Eastern literature generally the farewell sayings of famous individuals receive much attention.⁴⁴⁶ This discourse preserves Jesus' last and most important instructions in the fourth Gospel. One significant difference is that in His "farewell discourse" Jesus promised to return again (14:1-3).

Constable: Joh 16:1-24

7. The clarification of the future 16:1-24

Jesus proceeded to review things that He had just told His disciples, but He now gave them more information. Particularly the ministry of the Holy Spirit is the subject of this section of the discourse, though Jesus also clarified other matters about which He had spoken.

Jesus' method of teaching in the Upper Room Discourse was not to give a thorough explanation of one subject, then a thorough explanation of another subject, and so on. It was rather to introduce several subjects initially, then return to them and give a little more information, then return again and give even more information. This is, of course, excellent teaching methodology.

Constable: Joh 16:1-4

The reason for this revelation 16:1-4

Jesus introduced this teaching by explaining further why He was telling His disciples these things.

16:1 The phrase "These things I have spoken to you" (Gr. tauta lelaleka hymin) brackets this subsection of the discourse and highlights a reason for it (cf. 14:25; 16:25, 33; 17:1). Jesus did not want His disciples to stumble (Gr. skandalethron, be caught unaware) in their discipleship after His departure because the events that would follow took them completely by surprise (cf. Matt. 5:10-12). Even though they did not understand everything Jesus told them immediately, they would remember them and understand them more fully later (cf. 14:20, 25-26).

"The greatest danger the disciples will confront from the opposition of the world is not death but apostasy."⁵⁰⁰

16:2 Jesus announced that these disciples would experience excommunication from their Jewish synagogues (cf. 9:22, 34; Acts 18). The first strong opposition that the early Christians faced came from the Jews because most of them had been Jews (Acts 2:11, 14, 22).⁵⁰¹ Jesus also hinted that some of them would die as martyrs (cf. Acts 7:59; 9:1-4; 12:2). Church history indicates that all the Eleven did, though there is some division of opinion about the death of John. Moreover those who would kill the disciples would not do so believing themselves to be criminals for taking their lives but thinking that they were glorifying God by doing so (cf. 12:10; Acts 9:1-2; 22:5, 19; 26:9-11).

Jesus credited the Jews with good motives even though their actions were wrong (cf. Rom. 10:2). However, opposition that arises from religious conviction is often the most severe and brutal type. Ironically the Jews were opposing God by persecuting Jesus' disciples rather than serving Him (cf. Saul of Tarsus, Acts 9:1-2; 22:4-5; 26:9-11).

16:3 The opponents of the disciples would do these things because they had not come to know the Father or the Son. Theirs would be a sin of culpable ignorance.

16:4 "Their hour" (NASB) refers to the time when the disciples' persecutors would control their fate. Ironically their hour would appear to be the time of their greatest victory, but really it would be the time of their greatest defeat. Conversely Jesus' "hour," His passion, would appear to be the time of this greatest defeat, but really it would be the time of His greatest victory.

The memory that Jesus had forewarned His disciples would enable them to realize that things were not out of control when they seemed to be. This remembrance would really strengthen their faith in Jesus rather than weakening it.

Jesus had not revealed the extent of opposition His disciples would face earlier because He was with them and He was the focus of unbelieving hostility. However now that He was preparing to depart from them they needed to be aware of what lay ahead for them.

Constable: Joh 16:5-15

The ministry of the coming Spirit 16:5-15

16:5 Jesus again pointed out that the revelation of His departure had made the disciples sad rather than happy. They had little interest in where He was going. What concerned them was the sorrow that His departure produced for them. Peter and Thomas had asked Jesus where He was going (13:36; 14:5), but Jesus evidently did not regard those questions as expressing genuine interest in Himself but themselves. He apparently regarded them as superficial protests against His departure.⁵⁰²

16:6-7 The disciples were full of grief (Gr. lype, cf. vv. 20, 21, 22) because they did not realize how good it would be for them when the Holy Spirit came to indwell them. Really it was to the disciples' advantage (Gr. sympherei) that Jesus should leave them. Consequently Jesus proceeded to give them more information about what His coming would mean for them. Some of the benefits of the new covenant that Jesus ratified by His death, into which all believers entered at Pentecost, required the indwelling presence of God's Spirit (Jer. 31:33-34).

Some Christians wish that they could have lived during Jesus' earthly ministry and accompanied Him around Palestine hearing His teachings firsthand and beholding His miracles with their own eyes. This would have been a treat, but Jesus here clearly affirmed that believers would be better off after the Spirit's coming than they were before.

"It is important to note that the Spirit comes to the church and not to the world. This means that He works in and through the church. The Holy Spirit does not minister in a vacuum. Just as the Son of God had to have a body in order to do His work on earth, so the Spirit of God needs a body to accomplish His ministries; and that body is the church. . . . The Spirit does not float' in some ghostly way up and down the rows of a church building, seeking to win the lost. The Holy Spirit works through the people in whom He lives."⁵⁰³

16:8 The Spirit's coming would result in heightened conviction among unbelievers concerning sin, righteousness, and judgment.⁵⁰⁴ Before then, that conviction had come mainly from the Old Testament, John the Baptist, Jesus, and the disciples' personal influences.

What did Jesus mean when He said the Spirit would "convict" (Gr. elenxei) the world? This Greek verb occurs 18 times in the New Testament (Matt. 18:15; Luke 3:19; John 3:20; 8:46; 16:8; 1 Cor. 14:24; Eph. 5:11, 13; 1 Tim. 5:20; 2 Tim. 4:2; Titus 1:9, 13; 2:15; Heb. 12:5; James 2:9; Jude 15, 22; Rev. 3:19). In each case it involves showing someone his or her sin with a view to securing repentance.⁵⁰⁵

"In John 16:8 the Holy Spirit is involved in pointing out sin in order to bring about repentance. The legal idea suggested by some⁵⁰⁶ seems to have been derived from the use of the term in extrabiblical literature, whereas the biblical writers used elenxo primarily to describe correction, not prosecution or conviction."⁵⁰⁷

Wherever the Greek preposition peri ("concerning" or "in regard to") occurs after elenxei ("convict"), as here, some evil or source of evil follows (cf. 8:46; Luke 3:19; Jude 15). The Spirit would not just accuse people of sin, but would bring an inescapable sense of guilt before God upon them (cf. 2 Sam. 12:7; Ps. 51:4).⁵⁰⁸ This sense of guilt is an indispensable prerequisite for salvation.

The title paraclete (i.e., one called along side to help, cf. 15:26) is an appropriate one for the Spirit. He acts as a prosecuting attorney by demonstrating the guilt of those whom Jesus accused with His teaching. Earlier Jesus had spoken of the Paraclete as the defender of believing disciples (14:16-18), but now the Eleven learned that He is also the prosecutor of unbelieving sinners. Believers are witnesses, the Holy Spirit is the prosecuting attorney, and the lost are guilty sinners.

16:9 There is some question about the correct interpretation of "because" or "in regard to" (Gr. hoti) in these verses. Was Jesus identifying the cause for the conviction in each case, as "because" suggests (e.g., NASB), or was He identifying the specific subject of conviction, as "in regard to" suggests (e.g., NIV)? Normally hoti introduces a causal clause, and that is evidently what Jesus intended here. However, He could have meant both things. This may be another instance of double meaning, which is quite common in this Gospel.

Failure to believe on Jesus after He had come is the great damning sin (3:18, 36). If people believed Jesus, they would believe what He said about their guilt, and they would turn to Him in repentance. In spite of their unbelief the Spirit graciously convicts unbelievers of their sinfulness so they will believe on Jesus. He may convict them of the individual sins they have committed, but a person can clean up his life and still go to hell. It is the sin of unbelief in Jesus Christ that condemns people.

"A court can convict a man of murder, but only the Spirit can convict him of unbelief."⁵⁰⁹

16:10 The Spirit would also convict the world of righteousness. Normally righteousness (Gr. dikaiosyne, which occurs only here in John's Gospel) refers to truly righteous conduct and standing before God. The world does not have that. It also refers to the righteousness that people profess to have that is far inferior to the righteousness that they need for acceptance with God (Matt. 5:20; Rom. 10:3; Phil. 3:6-9; Titus 3:5). This self-righteousness, which Isaiah compared to a mentruous cloth (Isa. 64:5), is apparently the negative side of what Jesus had in mind. The Spirit would convict the world of the inadequacy of its righteousness and move the unsaved to seek the true righteousness that only Jesus Christ provides.

The Spirit would convict the world of its lack of righteousness because Jesus was going to the Father with the result that His disciples would see Him no longer. Jesus had convicted those He contacted of their inadequate righteousness during His earthly ministry, but that source of conviction was about to depart. The Spirit would continue this ministry.

Jesus' reference to the disciples' inability to see Him implies the need for them to become the instruments through whom the Spirit would exercise this ministry. Moreover Jesus' ascension testified that His righteousness is the standard for divine acceptance (cf. Acts 3:14-15; 1 John 3:5).

16:11 Third, the Spirit would convict the world of judgment coming on it for its sins that culminated in the rejection of Jesus. The Jews of Jesus' day generally judged Him to be a false pretender to Messiah's throne. That judgment was wrong, and the Spirit would convict many of them of the error of their judgment. The Cross and the Resurrection would be compelling proofs that would change the minds of many.

The Spirit would do this because God had judged Satan (cf. 12:31). The resurrection of Jesus constituted a condemnation of the devil (cf. Col. 2:15). Since the ruler of the world stands condemned, his children can expect the same treatment unless they believe in Jesus (cf. 14:30).

"When a lost sinner is truly under conviction, he will see the folly and evil of unbelief; he will confess that he does not measure up to the righteousness of Christ; and he will realize that he is under condemnation because he belongs to the world and the devil (Eph. 2:1-3). . . . There can be no conversion without conviction, and there can be no conviction apart from the Spirit of God using the Word of God and the witness of the child of God."⁵¹⁰

16:12-13 These verses begin the fifth and final paraclete passage in the Upper Room Discourse (14:16-17, 26; 15:26-27; 16:7-11, 12-15). The passage focuses on the completion of the revelation that Jesus brought from the Father (cf. 1:1, 14; Col. 1:15; Heb. 1:1-4). The New Testament consistently views the revelation that Jesus gave the apostles through the Spirit following His ascension as a continuation of Jesus' revelation.

Jesus never acted on His own initiative but only in obedience to the Father. The Spirit who would reveal the truth would do the same. This description implies the Spirit's complete equality with Jesus in the Godhead. The Spirit would not give revelation that conflicted with what Jesus had taught. The source of both the Son's and the Spirit's teaching was the Father.

Specifically the Spirit would reveal things still future. While this revelation would include yet unknown facts about the future (i.e., eschatology), the expression covers all that would be ahead for the disciples following Jesus' separation from them. This would include the full significance of Jesus' passion (cf. 14:26) as well as all the revelation now contained in the New Testament.

16:14-15 The Spirit would glorify the Son by expounding Him, as the Son had glorified the Father by expounding Him. The Spirit would really be taking what the Father had given the Son and explaining its significance to the disciples. The Eleven are particularly in view. They were the individuals who were presently unable to understand further revelations, and they had been with Jesus since the beginning of His ministry (v. 12; cf. 14:26; 15:27).

"The Spirit worked in the apostles' minds so that they could perceive, understand, and teach about the Savior."⁵¹¹

Notice that it is not the Spirit's function to attract attention to Himself or to promote Himself. As John the Baptist, His purpose is to make Jesus increase in prominence. This fact should make suspect any human attempt to glorify the Spirit above the Son. Such an emphasis is not in harmony with the Spirit's purpose.

Jesus revealed that the Spirit would have a threefold ministry when He came. He would convict the world (vv. 8-11), enlighten the disciples (vv. 12-13), and glorify Jesus (vv. 14-15).

Constable: Joh 16:16-24

The reappearance of Jesus 16:16-24

Jesus next turned the disciples' attention from the Spirit's future ministries to His own reappearance.

16:16 As the following verses show, Jesus was referring here to His imminent departure in death and His return to the disciples shortly after His resurrection. The first "little while" was only a few hours in duration, and the second "little while" was only a few days. Other returns that Jesus had mentioned in this discourse included His return in the person of the Holy Spirit at Pentecost and His bodily return at the Rapture.

16:17-19 This announcement prompted the disciples to voice their confusion again (cf. 13:36; 14:5, 8, 22), though this time they kept quizzing (Gr. imperfect tense) one another rather than Jesus. They still did not understand what He meant by His departure (cf. v. 12). Evidently they did grasp that Jesus had been talking about returning to His Father (14:28), but how could He do that and then reappear in a little while?

Jesus' references to "a little while" especially perplexed them (v. 18). The fact that John recorded the repetition of "a little while" five times in these three verses shows that he regarded it as very significant.

16:20 Again Jesus did not answer the disciples' question directly because they would not have been able to understand Him if He had (v. 12). What He did say was very important, however, as His introductory asseveration indicated.

Jesus' departure would mean great sorrow for His disciples but great joy for the world. This was the condition when Jesus died on the cross. Later the disciples' sorrow would turn to joy. This was the result of Jesus' resurrection (20:20). Some commentators viewed the second part of this verse as referring to the Lord's return at the end of the age. However what Jesus said about the disciples being essentially joyful during the inter-advent period argues against this view (15:11).

16:21 Jesus compared how the disciples would feel to the feelings of a pregnant woman at her delivery. This was an Old Testament illustration of how God's people would feel when Messiah appeared (cf. Isa. 22:2-3; 26:16-21; 66:7-14; Jer. 13:21; Mic. 4:9-10). Jesus again used the word "hour" (Gr. hora, 2:4; et al.) to focus the critical time of both painful experiences, His death and the woman's delivery. What issues from the painful experience is so wonderful, in both cases, that the resulting joy replaces the former sorrow.

16:22 Jesus applied the illustration to His disciples. Their sorrow had already begun with the news of His departure. Yet He would return to them. Jesus again stressed that the initiative rested with Him. The joy that that reunion would kindle within them would remain in them in spite of the persecution that Jesus had predicted they would encounter (cf. Isa. 66:14).

16:23 The context indicates that the day in view is the time when the disciples' joy would have become full. That would be after Jesus' resurrection and ascension. The disciples would ask Him no questions then because He would be bodily absent from them. They would have to request answers to their questions from the Father in prayer.

Jesus encouraged the disciples to ask the Father for whatever they needed, however. He did this by repeating His promise that the Father would grant petitions that they would offer "in Jesus' name" (cf. 14:13-14; 15:16).

Some commentators made much of the two different Greek words for asking in this verse. The first one that occurs, erotao, usually means to ask a question, whereas the second one, aiteo, means to ask for something. However, John often used erotao to describe asking for something (4:31, 40, 47; 14:16; 16:26; 17:9). Consequently we should probably not make too much of this difference. John frequently used synonyms.

16:24 The disciples had not appealed to the Father in Jesus' name before now. As Old Testament believers, they had undoubtedly grounded their petitions on God's promises in the Old Testament. However the entrance that Jesus now gave them with the Father would assure an even warmer response to their prayers than Old Testament saints received.

Jesus urged His disciples again to ask the Father. The verb in the Greek text is a present imperative (aiteite, from aiteo). He also gave them assurance that they would receive what they requested "in His name" (cf. 1 John 5:14-15). The consequence of answered prayer would be fullness of joy for them (cf. 15:11; 16:22).

Jesus brought many of the themes of chapter 15 together in this concluding promise: loving obedience, asking, receiving, joy, and fruit-bearing.

Constable: Joh 16:25-33

8. The clarification of Jesus' destination 16:25-33

16:25 "These things I have spoken unto you" (NASB) indicates another transition in the discourse (cf. 14:25; 16:1, 4, 33; 17:1). Jesus acknowledged that He had not been giving direct answers to His disciples' questions. He had been speaking enigmatically or cryptically. The Greek phrase en paroimias has this meaning elsewhere (cf. 10:6). Jesus was referring to His entire discourse, not just His illustration about the woman (v. 21). He evidently did this to avoid presenting what lay ahead in such stark reality that the disciples could not accept it (v. 12).

The coming hour when Jesus would no longer speak figuratively to them but clearly (Gr. parresia, cf. 10:24; 11:14) probably refers to the time following His resurrection and ascension. Then He and the Spirit would help the disciples understand the meaning of what He had said earlier (cf. Acts 1:3).

Jesus used parables to teach the multitudes because they were not ready to receive clear teaching (Mark 4:33-34). He interpreted some of His parables for the disciples because they could receive some clear teaching. However, He also used enigmatic language with the disciples because even they were not ready to understand some things yet.

16:26-27 After Jesus' ascension, the disciples would pray in Jesus' name to the Father (cf. 14:13-14, 26; 16:23-24). The Father would grant their request--in the context it is a request for understanding of Jesus' former teachings--because the Father loved them in a special sense. They had loved His Son and had believed on Jesus. This is a second reason the disciples could take comfort in Jesus' promise that they would understand better in the future. The first reason was that the Father would grant them answers to their prayers because they prayed in Jesus' name.

Jesus was not denying that He would intercede for His disciples with the Father (Rom. 8:34; Heb. 7:25; cf. 1 John 2:1). His point was that the Father's love for them would move Him to grant their petitions, as well as Jesus' intercession and sponsorship (cf. 15:9-16). Believers have a direct relationship with the Father as well as with the Son and the Spirit (cf. Rom. 5:2).

16:28 This was Jesus' clearest statement yet about where He was going. What Jesus explained here should by now have become clear to the reader of this Gospel (cf. 1:10-11, 14; 3:16-17; 14:19). However to the disciples who first heard these words they were fresh, clear revelation. This statement really summarized Jesus' mission from the Incarnation to the Ascension.

16:29-30 The disciples now felt that Jesus had answered their questions about where He was going clearly. This revelation helped them believe that Jesus knew what He was talking about when He taught them about God and His ways. It also helped them believe that Jesus had indeed come from God. However they did not yet understand the full meaning and significance of what Jesus had said, though they thought they did. Jesus had just said that they would not understand His meaning fully until a future time (vv. 25-26).

"Had the disciples really possessed the understanding they claim, they would have reacted very differently when the crisis came."⁵¹²

16:31-32 Jesus questioned the fact that the disciples now believed fully because of what He had just explained. The NIV translation, "You believe at last!" is an interpretation that the reader should understand as ironical. The events surrounding Jesus' arrest and crucifixion would show that their faith was still weak. They would desert Him in His hour of testing. That hour was coming very soon, but Jesus could speak of it as already present because Judas was even then negotiating with the religious leaders for His arrest. Jesus' confidence in His Father comes through in that He found consolation in the fact that the Father would not desert Him even though the disciples would. Jesus gave this gentle rebuke because the disciples again overestimated themselves (cf. 13:38).

It is true that Peter and probably John followed Jesus into the courtyard of the high priest. It is also true that John stood near Jesus' cross during His crucifixion (18:15; 19:26-27). Nevertheless all the disciples abandoned Jesus at His arrest and returned to their own things temporarily (Matt. 26:56; Mark 14:50; John 18:17, 25-26; 21:3). It is also true that the Father abandoned Jesus on the cross (Matt. 27:46; Mark 15:34). However that was only temporary too. The Father remained with Jesus throughout all His trials and only departed from Him when He judged sin, which Jesus took on Himself as our substitute (2 Cor. 5:21).

16:33 The structural marker "these things I have spoken to you" (cf. 14:25; 16:1, 4, 25; 17:1) identifies the conclusion of this section of the discourse. The ultimate reason for Jesus' revelations about His departure, as far as His immediate disciples were concerned, was that they might experience peace in their relationship with Him (cf. 14:27). "In me" probably harks back to the vine and branches intimacy that Jesus revealed in chapter 15. Their relationship with the world would result in turmoil because of the opposition that would come on them from unbelievers. However the proof that the peace that Jesus would give them would overcome the turmoil that the world would create was Jesus' victory over the world in the Cross (12:31; 1 Cor. 15:57; 1 John 2:13-14; 4:4; 5:4-5). This was probably another statement that the disciples did not understand immediately.

Jesus closed this discourse with a word of encouragement. The Greek word thareso, translated "take courage" or "take heart," is one that only Jesus used in the New Testament (cf. Matt. 9:2, 22; 14:27; Mark 6:50; 10:49; John 16:33; Acts 23:11). Jesus was the great encourager. The Holy Spirit continues His ministry in us today.

The tension that the victory of Christ and the opposition of the world pose for the Christian is not one that we can escape in this life. Notwithstanding it is possible for us to be more peaceful than distressed as we realize and believe that Jesus has already won the victory (v. 11; cf. Rom. 8:37).

The Upper Room Discourse ends here (13:31-16:33). The rest of Jesus' private ministry (chs. 13-17) consisted of prayer.

College: Joh 16:1-33

JOHN 16

4. Still More Promises and Commands (16:1-33)

Chapter 16 continues the themes of the world's hatred and disbelief, the work of the Holy Spirit, and the coming sorrow of the disciples that will lead to joy. Much of the material in chapter 16 is a restatement of what has already been said in chapter 14 or elsewhere in John, but there are also some unique insights in the section.

The Works of Disbelief (16:1-4)

¹" All this I have told you so that you will not go astray. ² They will put you out of the synagogue; in fact, a time is coming when anyone who kills you will think he is offering a service to God. ³ They will do such things because they have not known the Father or me. ⁴ I have told you this, so that when the time comes you will remember that I warned you. I did not tell you this at first because I was with you.

Although there is a traditional chapter division here, 16:1-4 more properly belongs with the last section of chapter 15. It continues the discussion of the dreadful reaction of the " world" to the disciples of Jesus. Jesus speaks prophetically of a future when his disciples' time will come (vv. 1,4; cf. v. 32). This draws a close parallel to Jesus himself, for John has already alerted us that Jesus' " time" (for suffering and death) is at hand.

16:1-4. It is fair to ask of this passage: Why does Jesus give such a gloomy prognosis for the future? Isn't he afraid of scaring off the disciples? Jesus himself recognizes this danger and communicates some answers before the moment of crisis. First, he gives a practical answer. He says that they must know of the unpleasant future, so that [they] will not go astray. The Greek word translated " go astray" here is the verb skandalivzw (skandalizô). It has already been used at 6:61 in the searching question of Jesus, " Does this offend you?" We get our term " scandalize" from this word. While it would be inappropriate to let the meaning of the much later English word " scandalize" determine the meaning of this ancient Greek word, there is some value in seeing skandalizô as " scandalize." In other words, Jesus is warning his disciples of the unpleasant future so that they will not be scandalized to the point of disbelief and apostasy. As 6:61 indicates, many would-be disciples have already been scandalized or " offended" and deserted Jesus. The cross and its aftermath of persecution would be a time when the resolve of the disciples is tested to the limit.

Second, Jesus prepares his disciples by foretelling the absolute madness of the coming persecution. Not only will his disciples be excommunicated (put out of the synagogue), but some will even be killed. The utter insanity is that these murderers will think they are offering a service to God . This will be fulfilled in the coming death of Jesus, a death demanded by the Jewish leaders as a requirement of their Law (19:7). The book of Acts confirms that the followers of Jesus were persecuted and killed, sometimes by Jews who believed they were doing God's will (see Acts 9:1-2, cf. Gal 1:13-14). Such martyrdom of Christian believers in the name of religion has continued to the present day.

It is ironic that the later church burned, drowned, or otherwise killed many who had been judged guilty of heresy, and did so in the name of God. In 1527 Roman Catholic authorities captured the Anabaptist leader, Michael Sattler. Sattler was condemned as a heretic for rejecting infant baptism, the bodily presence of Christ in the elements of the Lord's Supper, and other standard Roman Catholic doctrines. At his trial the leading official concluded, " You desperate villain and arch-heretic, I tell you if there were no hangman here, I would hang you myself, and think that I had done God service." Sattler was then tortured by having his tongue cut out and being burned with red-hot iron tongs. He was tied to a ladder and burned at the stake. A few days later his wife was executed by drowning. How tragic that the Christian community has been guilty of such abuses of power! The lesson is that a claim to be serving God is no justification for murder, whether it is done by Jews, pagans, or Christians.

Third, there is a spiritual reason for this coming persecution: the persecutors " have not known the Father" or Jesus. By this he means that they remain in a state of alienation from God. They have rejected Jesus, and thereby rejected the Father. This is precisely the opposite condition of Jesus' disciples. Jesus has announced that their relationship with him has allowed them to " know" the Father (14:7; cf. 17:25).

The Works of the Spirit (16:5-15)

⁵" Now I am going to him who sent me, yet none of you asks me, 'Where are you going?' ⁶ Because I have said these things, you are filled with grief. ⁷ But I tell you the truth: It is for your good that I am going away. Unless I go away, the Counselor will not come to you; but if I go, I will send him to you. ⁸ When he comes, he will convict the world of guilt ^a in regard to sin and righteousness and judgment: ⁹ in regard to sin, because men do not believe in me; ¹⁰ in regard to righteousness, because I am going to the Father, where you can see me no longer; ¹¹ and in regard to judgment, because the prince of this world now stands condemned.

¹²" I have much more to say to you, more than you can now bear. ¹³ But when he, the Spirit of truth, comes, he will guide you into all truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come. ¹⁴ He will bring glory to me by taking from what is mine and making it known to you. ¹⁵ All that belongs to the Father is mine. That is why I said the Spirit will take from what is mine and make it known to you.

^a 8 Or will expose the guilt of the world

Now back to the good news of the future: the coming of the Holy Spirit. In this section we get more specifics as to how the Holy Spirit will operate in the future community of believers. This section includes the fourth (vv. 7-11) and fifth (vv. 13-15) teachings on the Holy Spirit contained in the Farewell Discourses.

16:5. Jesus confronts his disciples by pointing out that none of them has asked, " Where are you going?" To the casual reader this seems to be a mistake, a forgetting of Peter's direct question (13:36) and Thomas's implied question (14:5). There is no consensus solution for this difficulty among scholars. However, what Jesus seems to be indicating is that the disciples are still thinking of a physical escape. For the question, " Where are you going?" the disciples expect an answer like, " Back to Galilee and then to Damascus or Antioch." They are only beginning to catch on that Jesus is " going to the Father" (see 14:28; cf. 13:3), a spiritual trek. The disciples might have mouthed the right words, but their focus was on a different realm, and therefore they have not legitimately asked the question.

16:6-7 . Jesus knows only too well the current and future grief and anguish of his disciples. His continual talk about separation must have left them feeling abandoned and leaderless. But now he reveals that this is an ironical benefit in his departure. He must leave in order for the Counselor (that is, the Holy Spirit) to come. But, the reader might ask, why is this necessary? Why not Jesus and the Holy Spirit at the same time?

While the explanation for this necessary sequence is not given here, we may understand it in light of the larger context. The answer is not because it would have been physically or spiritually impossible for Jesus and the Holy Spirit to both be present in the realm of humankind at the same time. To believe this is to fall into the ancient heresy of " modalism," the belief that there is only one person in the Godhead who reveals himself to humanity in different ways, but may only have one identity at a time. In modalism God assumes the identity of Father at creation, Son for redemption, and Holy Spirit for sanctification. In the end, modalism teaches that heaven is empty while God is present on earth in Jesus, and again empty when God returns as the Holy Spirit. This theory would be nonsense for John, for he clearly teaches the presence of the Holy Spirit in the ministry of Jesus (1:33) as well as the presence of the Father in heaven (12:27-28).

A much better way to understand this is to see that it is a matter of timing. The time for the Holy Spirit to come is after the saving work of Jesus upon the cross. As Butler says, " If [Jesus] does not complete the redemptive plan in atoning death and victorious resurrection, the Holy Spirit . . . cannot come. The Holy Spirit was not to be sent to every believer until redemption had been completed."

16:8-11. Jesus' teaching in these verses plays upon his identification of the Holy Spirit in legal terms, as a Counselor . Now, however, the legal function of the Spirit is in relation to the world. As Craddock says, " The language is obviously that of a courtroom. . . . The case is clear: the world vs. Jesus of Nazareth." Before Jesus has portrayed the Holy Spirit as the defense attorney for the believers (14:16-17). Now the Holy Spirit is in the role of the prosecuting attorney against the world. This is pictured in three ways. First, the Holy Spirit will convict the world of sinful unbelief. Second, the Holy Spirit will convict the world of the righteousness of Jesus. That is, Jesus will be vindicated by his resurrection in spite of his scandalous death on the cross. Third, the Holy Spirit will convict the world of its own judgment . A more consistent translation here would be " condemnation." Just as the prince of this world (Satan) would be defeated and condemned by the death and resurrection of Jesus, so too is the unbelieving world. Unbelievers cannot escape condemning judgment (3:18) for, " Light has come into the world, but men loved darkness instead of light because their deeds were evil" (3:19).

16:12-15. In this section Jesus gives his fifth teaching on the Holy Spirit. The main subject here is the role of the Holy Spirit as a source of guidance for the disciples' future community. Jesus cannot teach the disciples everything necessary, both because his time is short and their ability to absorb the teachings is limited. Even three years of training with the disciples was insufficient. Without Jesus they would need another source of information and clarification concerning the central truths of the Gospel.

Jesus defines this role of the Holy Spirit in three ways. First, the Holy Spirit comes as the Spirit of truth and guides the disciples into all truth . In the apostolic community matters of truth and falsehood will not be subject to human opinions or majority vote. The apostles will not have to rely on their faulty human memories when it comes to the facts of his life, death, and resurrection. The Spirit will be the arbiter and authority for truth. For outsiders, the presence of the Holy Spirit in the apostolic community was unquestionably a pointer to the validity of its message (as the story of Acts 2 demonstrates). From a historical perspective, this makes considerable sense. Why would God give his only Son for the redemption of the world (3:16) without safeguarding the integrity of the message about the Son? This truth-insuring ministry of the Holy Spirit continues in the church today through the writings of the apostolic community, the New Testament. These writings embody, " all truth ," the complete and sufficient revelation of the Son to God's people. Although the last of the apostles died over 1,900 years ago (probably John himself), the Holy Spirit actively continues to guide believers into truth through this testimony of the apostles.

A second aspect of this continuing role of the Holy Spirit is the limitation of its information. The Holy Spirit is not an independent operator, but speaks only what he hears . But this will include new information. From the Holy Spirit the disciples will learn some aspects of what is yet to come . This means that after Jesus' resurrection they will be given insights into his future return in glory and judgment. This element of the ministry of the Holy Spirit is dramatically actualized in the production of the book of Revelation, a series of visions given to this same author, John, while " in the Spirit" (Rev 1:10; 4:2; 17:3; 21:10). The stated purpose of that book is to reveal " what must soon take place," i.e., future events (Rev 1:1,19; 22:6).

Third, the Holy Spirit has a continuing function of bringing glory to Christ. In so doing the Spirit continues to reveal the Christ by taking what is his (his true identity as the Son of God) and making it known to the disciples. In this we see a unity of purpose between the Father and the Spirit. It is a decided purpose of God to glorify the Son (13:32), and the Spirit continues with the same purpose. We also see a unity between the Spirit and the Son in that the Spirit is revealing only those things that it receives from the Son. There is no contradiction or confusion in the plan of God. The Father, Son, and Holy Spirit all work as one for the redemption of humankind through the atoning death and resurrection of Jesus and the subsequent proclamation of this good news.

Joy Greater than Trouble (16:16-33)

¹⁶" In a little while you will see me no more, and then after a little while you will see me."

¹⁷ Some of his disciples said to one another, " What does he mean by saying, 'In a little while you will see me no more, and then after a little while you will see me,' and' Because I am going to the Father'?" ¹⁸ They kept asking, " What does he mean by 'a little while'? We don't understand what he is saying."

¹⁹ Jesus saw that they wanted to ask him about this, so he said to them, " Are you asking one another what I meant when I said, 'In a little while you will see me no more, and then after a little while you will see me'? ²⁰ I tell you the truth, you will weep and mourn while the world rejoices. You will grieve, but your grief will turn to joy. ²¹ A woman giving birth to a child has pain because her time has come; but when her baby is born she forgets the anguish because of her joy that a child is born into the world. ²² So with you: Now is your time of grief, but I will see you again and you will rejoice, and no one will take away your joy. ²³ In that day you will no longer ask me anything. I tell you the truth, my Father will give you whatever you ask in my name. ²⁴ Until now you have not asked for anything in my name. Ask and you will receive, and your joy will be complete.

²⁵" Though I have been speaking figuratively, a time is coming when I will no longer use this kind of language but will tell you plainly about my Father. ²⁶ In that day you will ask in my name. I am not saying that I will ask the Father on your behalf. ²⁷ No, the Father himself loves you because you have loved me and have believed that I came from God. ²⁸ I came from the Father and entered the world; now I am leaving the world and going back to the Father."

²⁹ Then Jesus' disciples said, " Now you are speaking clearly and without figures of speech. ³⁰ Now we can see that you know all things and that you do not even need to have anyone ask you questions. This makes us believe that you came from God."

³¹" You believe at last!" ^a Jesus answered. ³²" But a time is coming, and has come, when you will be scattered, each to his own home. You will leave me all alone. Yet I am not alone, for my Father is with me.

³³" I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world."

^a 31 Or " Do you now believe?"

16:16. This is a bridge verse and may be seen as the end of the previous section (vv. 5-15, as with the NIV) or the beginning of the next section (vv. 17-28).

Although the NIV and most other translations use the English verb " see" twice in this verse, there are two distinct verbs being used in Greek with slightly different nuances. The first verb is qewrevw (theôreô), from which we get our English verb " theorize." It generally means to " observe" or " experience visually as a spectator." The second verb is oJravw (horaô) which means to " see" in a broader sense, and is frequently used by John for " spiritual sight" (see 1:18,34,51; 6:46; 11:40). While these two verbs are fairly close synonyms, it is significant that both are employed here. The change of verbs indicates that there will be a change in the way Jesus is " seen" in the future. Yes, he will be physically seen after his resurrection, but spiritual sight will not allow him to be understood as before. Indeed, after the resurrection theôreô is used to describe the resurrected but unrecognized Jesus (20:14). But when the appearances of the resurrected Jesus are described, the verb horaô is always used (20:18,25,29).

Moreover, Jesus' words in the verse are likely intended to have two levels of meaning for the reader. On the obvious immediate level Jesus will be taken from their sight (death and burial) and then return to their sight (resurrection appearances), all in a little while (i.e., in three days). But on the future, eschatological level he will be taken from human sight (ascension and exaltation in heaven) and then be returned to human sight (Second Coming). This, too, will be done " in a little while" as far as divine timekeeping goes. This is in line with the " soon-ness" of the risen Jesus in Revelation 22:12 and 22:20, who promises " Yes, I am coming soon."

16:17-18. Jesus' speech quickly causes a buzz of discussion among the disciples. The focus of conversation is neither the prophecy about coming persecution nor the promise of the Holy Spirit. It is centered on Jesus' still misunderstood references to his coming departure. The disciples are confused about his future destination and about the timing of the coming sequence of events.

16:19. No disciple actually asks these questions to Jesus directly, so he verbalizes their concerns himself (as he did in verse 5). For the reader this causes the third repetition of the statement, " In a little while you will see me no more, and then after a little while you will see me." This is not coincidental, but points us to a declaration that John wants his readers to remember. If we recognize that the first " readers" of John would have been primarily " hearers" who heard this book read aloud in a worship service or other gathering, we better understand the importance of this repetition. As mentioned above (v. 16) there is a dual level of meaning for this statement, both immediate and more distant future (eschatological). Even after hearing the Gospel of John read for the first time, the believer could leave the reading with many phrases ringing in his or her heart, including this basic point of Christian faith, " We'll see Jesus again in a little while," a promise believers may still retain securely today.

16:20. Jesus now combines two reactions he has already discussed; grief (= pain or sorrow, v. 6) and joy (15:11). These two seemingly conflicting emotions have an important connection for the future of the disciples. Their coming grief at his death will be painfully real, an intense experience of sorrow. As C.S. Lewis wrote in the beginning of A Grief Examined , " No one ever told me that grief felt so like fear." Jesus' death will bring a paralyzing fear of the future (cf. 20:19), but this will be a short-lived situation.

16:21-22. Jesus promises that this fearful grief will give way to utter joy. He illustrates this by using the analogy of a woman who endures the pain of childbirth for the joy of a new baby. I remember the birth of my first child. My wife and I had attended childbirth classes, and although the birth was agonizingly painful for her, she knew what to expect. As a result she made it through labor with great courage, and her pain was soon forgotten when she saw her new baby daughter. That same night/morning there was a 14-year-old girl giving birth in the same hospital ward. No one had told her what to expect, and I can still hear her screams of pain and terror. Knowing in advance what to expect does help one deal with painful circumstances.

Jesus promises that the coming joy is not temporary. No one will take away your joy . This is the eternal joy of the believer, the complete joy that Jesus promises (cf. 15:11; 16:24; 17:13). It is not the momentary flush of happiness at a glad occasion, or the contentment that comes when one's life is at peace. It is a God-given, deeply seated joy of one's soul, a joy that thrives even in bad times (cf. Jas 1:2). As the persecuted Moravians were dubbed " God's Happy People," in the eighteenth century, so should all Christians be who find the joy of the Lord through Christ.

16:23-24. There is an apparent contradiction of thought in these verses. Why would Jesus promise a day when " asking" would be unnecessary, and then assure the disciples that anything they " ask" for will be given to them? This is a problem only in the English versions. The first ask of verse 23 is the Greek verb ejrwtavw (erôtaô), which refers to the asking of a question. On the day of joy there will be no more need for Jesus to answer questions, presumably because the Holy Spirit will supply answers to the disciples (v. 13). The second ask in verse 23 is the Greek verb aijtevw (aiteô), used twice in verse 24. This is asking in the sense of " making a request." As Jesus has continually promised in the Farewell Discourses, the disciples will have a mighty prayer power in his name.

For a second time Jesus indicates that the future holds a " complete joy" for the disciples (see 15:11; cf. 17:13). While the nature of this joy has already been discussed above under verses 21-22, we should not leave this section without realizing that there is an intended connection between these promises and the promised Holy Spirit. The Holy Spirit is often associated with joy in the New Testament. The Holy Spirit is the ultimate gift of God (see Luke 11:13). His presence in the life of the believer consummates the joyous restoration of this person to the Father.

16:25-28. Jesus admits to the disciples that he has been speaking figuratively (literally, " in figurative language," see comments on 10:6). Now the time has come to speak plainly. He now sums up his message by giving them the " plain facts" about the Father. First, he wants the disciples to know that their future prayer power is more than just God doing them a favor because of Jesus. They will have a more direct relationship. God hears and answers them because he loves them himself. Second, however, they must remember that this love of God is activated because of the disciples' relationship to Jesus. They have loved Jesus and believed him; two sides of the same coin. In other words, they have not come to belief grudgingly, without love. Nor have they loved him, but never really believed his claims (as one might love a small child dearly, but not believe his wild exaggerations). The disciples have both loved and believed. And what is the very core of this loving belief? Jesus also states this in simple terms: " I came from the Father and entered the world; now I am leaving the world and going back to the Father." Jesus was the Son of God, doing the will of God, in order to accomplish the saving purposes of God.

16:29-30. After all these explanations and repetitions the light has finally begun to dawn in the disciples' minds. Now they get it! They have moved beyond the figures of speech and recognize the simple clarity of God's plan in Jesus. There is no more need for questions. They fully believe that Jesus came from God . The author is hopeful that the reader has now progressed to this point, too. Just as the disciples believe that Jesus is God's Son, so should the readers.

16:31-32. But wait, Jesus is not convinced! The NIV has translated his words as irony, " You believe at last!" Most translations, however, have retained the probable question form of the Greek text, " Do you now believe?" (e.g., NRSV, NASB). Perhaps there are the beginnings of faith, but this will be severely tested in a few hours and the disciples will fail the test. They will be scattered and run home. Jesus will be abandoned by all but God. The story is not over yet.

16:33. Before his prayer (chapter 17) Jesus gives one last comforting promise, a promise that will bring the disciples inner peace from their coming pain and turmoil. " The world promises persecution," Jesus says, " but don't lose your courage." These again are plain words. The disciples of Christ must not back down and run away when persecution comes. This is because they have nothing to ultimately fear from the world. The sinful, unbelieving world cannot defeat God's Son. He is the light the darkened world could not overcome (1:5). Surely Jesus' voice must have risen as he boldly proclaimed, " I have overcome the world!" This is also a promise given to believers. As John says elsewhere, " This is the victory that has overcome the world, even our faith. Who is it that overcomes the world? Only he who believes that Jesus is the Son of God" (1 John 5:4-5; cf. Rev 3:21; 5:5).

The Greek verb translated overcome is nikavw (nikaô). It is related to the name of Nike , the Greek winged goddess of victory. It means to " win a victory" or to " conquer." " Overcome" conveys this idea, but on a smaller scale than the Greek verb suggests. This is the word of triumphant generals and emperors, of world conquerors. It is a word for the Julius Caesars and the Alexander the Greats of the world. And it is directed against the current king of the hill, the " prince of this world" (Satan, v. 11). By cheating death Jesus demolishes the chief stranglehold of fear that Satan maintains over humanity (see 1 Cor 15:26). " Sin reigns in death," Paul tells us (Rom 5:21), but because of the resurrection of Christ we may sing, " Where, O Death, is your victory?" and " Thanks be to God! He gives us the victory through our Lord Jesus Christ!" (1 Cor 15:55,57).

So ends the " discourse" part of the Farewell Discourses. Chapter 17 is an instructive prayer offered to the Father.

-College Press New Testament Commentary: with the NIV

McGarvey: Joh 16:1-33

CXXI.
FAREWELL DISCOURSE TO DISCIPLES.
(Jerusalem. Evening before the crucifixion.)
^dJOHN XIV.-XVI.

   ^d1 Let not your heart be troubled: believe in God, believe also in me. [That one should betray him and one should deny him, that all should be offended, and that the Lord should depart, raised anxieties which Jesus here seeks to quiet. That they should go out as homeless wanderers without the presence of their Lord and be subjected to persecution, was also in their thoughts. But Jesus sustains their spirits by appealing to them to trust in the unseen Father, and his yet present self. As to the two verbs "believe," both may be either indicatives or imperatives.]  2 In my Father's house are many mansions [Many abiding places or homes. They were not to be homeless always]; if it were not so, I would have told you [That is to say, if heaven had been of such limited capacity that there was little or no hope that you could follow me, I should have dealt plainly with you, and should have disabused your mind of all vain hopes. But there is room (Luk 14:22), and you may follow -- Joh 13:36]; for I go to prepare a place for you. [We are familiar with the thought that the going, or death, of Jesus prepared a way for [660] us by providing a fountain for the cleansing of our sin, and by rending the veil of the temple, "thus signifying that the way into heaven is now open." But the thought here is different. Jesus departed to prepare places for his own in the Father's house.]  3 And if I go and prepare a place for you, I come again, and will receive you unto myself; that where I am, there ye may be also. [The cause for the departure becomes the assurance of the return.]  4 And whither I go, ye know the way. [My manner of life leads to the Father's house, and as ye know that manner of life, ye know the way.]  5 Thomas saith unto him, Lord, we know not whither thou goest; how know we the way? [Thomas looked for a way wherein one might walk with his feet.]  6 Jesus saith unto him, I am the way, and the truth, and the life: no one cometh unto the Father, but by me. [God is not approached by physical motion. Being spirit, we must draw near to him by spiritual simplicity, and this is revealed to us fully in the person of Christ, and an energizing power is imparted by Christ to enable us to attain unto it.]  7 If ye had known me, ye would have known my Father also [the unity of nature and of character is so perfect that to know the Son is to know the Father also]: from henceforth ye know him, and have seen him. [This saying is the outgrowth of what is said in the Joh 14:6. Since we can only come to the Father's likeness by the imitation of Jesus, then the truth here uttered follows; viz.: that to see Jesus is to see the Father.]  8 Philip saith unto him, Lord, show us the Father, and it sufficeth us.  9 Jesus saith unto him, Have I been so long time with you, and dost thou not know me, Philip? he that hath seen me hath seen the Father; how sayest thou, Show us the Father? [As Thomas asked for a physical instead of a spiritual approach to God, so Philip asked for a physical instead of a spiritual revelation of him. The answer of Jesus tenderly rebukes Philip. The excellency of God is not physical, but spiritual. Righteousness, truth, love, holiness, etc. are all spiritual. A physical revelation of God, if such a [661] thing had been practicable or even possible, would have been of little or no benefit to the apostles. All the physical demonstrations at Mt. Sinai did not prevent the manufacture and worship of the golden calf.]  10 Believest thou not that I am in the Father, and the Father in me? the words that I say unto you I speak not from myself: but the Father abiding in me doeth his works. [The question of Jesus is a mild rebuke because Philip had been so slow to learn and to believe what the Lord had taught; viz.: his unity with the Father (Joh 16:24). God would glorify himself through Christ by answering prayer thus made.]  15 If ye love me, ye will keep my commandments.  16 And I will pray the Father, and he shall give you another Comforter, that he may be with you for ever,  17 even the Spirit of truth: whom the world cannot receive; for it beholdeth him not, neither knoweth him: ye know him; for he abideth with you, and shall be in you. [The third token of Christ's union with the Father would be the sending of the Holy Spirit (Act 2:33). Since, however, the worldly-minded could neither receive nor behold the Spirit, the promise to send him to the disciples is prefaced by an appeal to them to keep his commandments, and thus avoid a worldly spirit such as would be compatible with the reception of the Holy Spirit. The word "Comforter" does not fully translate the Greek word Paraklete; no English word does. The word "Advocate" may be used, and "Helper" is as good if not better than "Comforter." He is called the Spirit of truth because of his many relationships to the truth (Joh 17:19, 1Co 2:4, 1Th 1:5, Act 2:4, Act 5:32, Heb 2:4). That the gift of the Holy Spirit is conditioned upon belief and obedience is also taught elsewhere (Joh 7:38, Act 2:38, Act 5:32). We should observe that by the use of the word "another" Jesus shows that he himself had been and would be a Paraklete. But earthly fellowship with him was about to be cut short, and therefore the Holy Spirit would come, with whom fellowship would never be interrupted. We should note, too, the distinction between the present "abideth with you," and the future "shall be in you." The Spirit, being present in the person of Christ, had been abiding with the apostles who followed him. Hereafter the intimacy of the relation would be increased, and the Spirit should abide within them.]  18 I will not leave you desolate [Literally, orphans. The expression breathes the spirit of a father, as at Joh 13:33]: [663] I come unto you.  19 Yet a little while, and the world beholdeth me no more [the next day the world crucified him and sealed him in the tomb, and since then has seen him no more]; but ye behold me [the present tense here indicates a continued vision; it can not therefore refer to the appearances of Christ after the resurrection, for the terminated at the end of forty days]: because I live, ye shall live also.  20 In that day [we may take this either as the day of Pentecost, or the period which began on that day] ye shall know that I am in my Father, and ye in me, and I in you.  21 He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself unto him. [The fourth and all-convincing token of Jesus' union with the Father would be his return in the spirit which is here described. It was not his temporary return after the resurrection, as is shown Joh 14:25 stands in contrast with the word "teach" of the Joh 14:26. Jesus had uttered the truth, but because of the divine plan of salvation through the death, burial, resurrection, and ascension of our Lord was yet incomplete, all the words which he had spoken were but dimly understood, since they were related to and founded upon this incompleted plan. When the plan was completed the Holy Spirit would reveal or teach the meaning of the words by bringing them to remembrance after full comprehension of the plan to which they related.]  27 Peace I leave with you; my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be fearful. [This legacy of peace is by no means to be confined to the period of doubt and fear which accompanied the crucifixion; in fact, it seems to overstep that period, and to begin after it, and continue throughout all the trouble ministry of the apostles. The breadth of the legacy also to be noted: 1. The quality of it; it was not the absolute unshaken peace of God, but the peace which Jesus himself possessed while upon the earth -- peace with all things save the devil and his powers. 2. The nature of it; it was not peace from without, but from within. It was not such as promised to pacify and quell the persecutors, but a promise of [665] inner calm amidst the storm. 3. The manner of it; it was no stinted, measured store such as the world bestows, but a full, free gift from the overflowing bounty of God.]  28 Ye heard how I said to you, I go away, and I come unto you. If ye loved me, ye would have rejoiced, because I go unto the Father: for the Father is greater than I. [The departure of Jesus was not wholly a humiliation, as it might appear to them; but a real exaltation at which they might well rejoice, and that the more readily and freely since it would not mean to them the total separation which they anticipated, because he would return in the spirit. The word "greater" as here used does not refer to any difference in the nature or essence of the Son as related to the Father. It may well be true that there has been a certain subordination of the will of the Son to the will of the Father from all eternity, but even that, if it exists, is not referred to here. Jesus has in mind the utter humiliation to which his mediatorial office had brought him, and to even lower depths to which it was about to bring him. From all this his departure to the Father would in a large measure free him, restoring him in some degree to that state of equilibrium in glory, power and authority from which he had descended -- Phi 2:6.]  29 And now I have told you before it come to pass, that, when it is come to pass, ye may believe. [Jesus had told them fully of his return to the Father, that when they received the subsequent manifestation of it they might firmly believe it.]  30 I will no more speak much with you, for the prince of the world cometh: and he hath nothing in me;  31 but that the world may know that I love the Father, and as the Father gave me commandment, even so I do. [In a few hours the earthly teaching of Jesus would be interrupted by the coming of Satan and would never be resumed save in occasional fragments. Satan would come in the persons of his servants and emissaries, but he would find nothing in Christ which would give him either right or reason to exercise power over him. The sorrows and sufferings of Christ would be entered upon of his own free will because by [666] enduring them for our sakes he would please the Father and carry out his commandments, and thus manifest to the world the love which he bore the Father.] Arise, let us go hence. [Some think that Jesus then left the room, and that the next three chapters of John's Gospel contain matters spoken on the way to Gethsemane. But it is likely that the words of these chapters were spoken in the upper room after they had risen from the table and prepared to depart, and that Joh 18:1 marks the leaving of the upper room as well as the crossing of the Kidron.]

   XV. 1 I am the true vine, and my Father is the husbandman.  2 Every branch in me that beareth not fruit, he taketh it away: and every branch that beareth fruit, he cleanseth it [by pruning], that it may bear more fruit. [The use of the word "true" shows that Jesus refers to a typical vine. The Jewish people had been such a vine (Isa 5:1, Psa 80:8-16, Jer 2:21). Yet it was but "a figure of the true" (Heb 9:24). God had now in Christ planted the true vine, and would dissever and cast off all that did not derive life from him, and would prune all that did. This vital connection with Christ is set forth by Paul under the figure of a body and its head (Eph 5:23, Col 2:19). The fact that Jesus had just given them the fruit of the vine to drink as the symbol of his blood made the transition to this figure easy and natural, for the branches derive their juices from the vine.]  3 Already ye are clean because of the word which I have spoken unto you. [It is God in Christ who cleanseth the soul, but this cleansing is effected through hearing, believing and obeying the Word. The Word tells us what to do that we may be cleansed and saved -- Eph 5:26, Jam 1:18.]  4 Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; so neither can ye, except ye abide in me.  5 I am the vine, ye are the branches: He that abideth in me, and I in him, the same beareth much fruit: for apart from me ye can do nothing.  6 If a man abide [667] not in me, he is cast forth as a branch, and is withered; and they gather them, and cast them into the fire, and they are burned. [The whole parable is intended to teach us Christ's relationships. 1. Toward the Father -- Husbandman and Vine. 2. Toward man -- Vine and branches. 3. Toward good works -- Vine, branches, and fruit. 4. The negative condition, or lack of relationship -- the Vine, the dissevered branches, the fire.]  7 If ye had known me, ye would have known my Father also: from henceforth ye know him, and have seen him. [Though this verse stands somewhat in contrast to the warning in Joh 15:6, it is rather a statement of causation than a promise of reward. If by communion and the study of the word we abide in Christ, our prayers will be of such a nature that it will fully accord with the divine counsel to answer them, for they will be prayers tending toward fruitfulness.]  8 Herein is my Father glorified, that ye bear much fruit; and so shall ye be my disciples. [The spirit of Christ leads to those deeds which cause men to glorify God (Mat 9:8, Luk 17:15), and whoso does those deeds causes such glorification (Mat 5:16). Moreover, the spirit of Christ leads to abundant fruitfulness, and he who has it, not only performs charitable deeds, but converts the sinner and begets a spirit of goodness in those about him (Mat 13:8-26, Phi 4:17); and this fruitfulness becomes an evidence or demonstration of true discipleship.]  9 Even as the Father hath loved me, I also have loved you: abide ye in my love.  10 If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love. [From the outward evidence of union with Christ, shown by the fruit, Jesus now turns to that inward bond of union which is the cause of fruitfulness. That bond is love. Love is, as it were, the sap which passes back and forth between the Vine and branch, and that love is kept active and vital by the most practical of means -- obedience to commandments, a means which the Lord himself does not hesitate to describe as efficient between himself and the Father, only claiming for [668] himself the love of the Father because of a like obedience to that which he prescribed. "And our obedience must be impartial," says Jay; "we must do 'whatsoever' he commands us."]  11 These things have I spoken unto you, that my joy may be in you, and that your joy may be made full. [He had spoken the words of this discourse that the disciples might have a joy corresponding to his own. By perfect obedience he enjoyed a consciousness of the Father's presence and approval. By a like obedience the disciples might have a like sense of his presence and approval, and hence a like joy.]  12 This is my commandment, that ye love one another, even as I have loved you.  13 Greater love hath no man than this, that a man lay down his life for his friends. [Jesus gives, as his supreme commandment, this law of love. The disciples are to love one another as intensely as Jesus loved them, and the measure of the intensity of his love is prophetically set forth by an allusion to his death on their behalf. But he died for his enemies as well as for his friends -- Rom 5:6.]  14 Ye are my friends, if ye do the things which I command you.  15 No longer do I call you servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I heard from my Father, I have made known unto you. [The commandments of Jesus were not to be obeyed in the spirit of bondmen, but in that of friends. Jesus had shown his friendship by receiving his apostles into confidence as to the things which he had heard from his Father.]  16 Ye did not choose me, but I chose you, and appointed you, that ye should go and bear fruit, and that your fruit should abide: that whatsoever ye shall ask of the Father in my name, he may give it you. [Jesus shows the stability of the friendship existing between him and the disciples in that origin of it lies in himself and not in them. For he chose them as friends before they chose him, gave them their high places as apostles without their solicitation, prepared them to bring forth lasting fruits, and gave them the privilege of supplementing their [669] personal deficiencies by prayer made effective through his name.]  17 These things I command you [this includes all the precepts from the beginning of the Joh 1-15:16], that ye may love one another.  18 If the world hateth you, ye know that it hath hated me before it hated you. [While teaching the fullness and richness of love which is to exist within the circle of discipleship, Jesus warns them that in opposition to it the outer circle of unconverted and sensual -- that circle known as the world -- would manifest a spirit of hatred. Since this world-spirit hated him, the disciples need not be surprised to find that it hated them when manifesting his spirit.]  19 If ye were of the world, the world would love its own: but because ye are not of the world, but I chose you out of the world, therefore the world hateth you.  20 Remember the word that I said unto you, A servant is not greater than his lord. [Joh 13:16.] If they persecuted me, they will also persecute you; if they kept my word, they will keep yours also. [The apostles could rest assured that the messengers would receive like treatment with him who sent them. When, therefore, they found the world rejecting their message they could cheer themselves with the expectation that a few at least would receive it, since a few had always received the words of the Master.]  21 But all these things will they do unto you for my name's sake, because they know not him that sent me. [Christians in the early ages were persecuted for bearing the name of Christ by those who were ignorant of God. But this name, hateful to the world, was sweet to the disciples. For opposition to the name, see Act 5:28, 1Pe 4:14, Rev 3:8. For joy in it see Act 5:41, 2Co 12:10, Gal 6:17.]  22 If I had not come and spoken unto them, they had not had sin: but now they have no excuse for their sin.  23 He that hateth me hateth my Father also.  24 If I had not done among them the works which none other did, they had not had sin: but now have they both seen and hated both me and my Father.  25 But this cometh to pass, that the word [670] may be fulfilled that is written in their law [Psa 35:19, Psa 69:4], They hated me without a cause. [Though the great proof of the hatred of Christ was yet to come, it is spoken of as if it had passed. Jesus does not mean to say that the world would have committed no sin at all if he had kept away from it. The meaning is that it would not have been guilty of the sin of rejecting Jesus. They would have been excusable.]  26 But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall bear witness of me:  27 and ye also bear witness, because ye have been with me from the beginning. [One of the principal offices of the Spirit is to testify of Christ (Joh 16:13-15). The Spirit testified through the apostles and other messengers (Act 2:4), so that in a sense the apostles were double witnesses. They themselves could testify as to what they had seen and heard. The Spirit could aid them to testify accurately, and with a full intelligence as to the real meaning of things. The Spirit also gave attention to apostolic testimony by enabling the apostles to work miracles.]

   XVI. 1 These things have I spoken unto you, that ye should not be caused to stumble. [Jesus warned his disciples of coming persecutions in order that those persecutions might not shake their faith.]  2 They shall put you out of the synagogues [see Act 26:9, Gal 1:13, Gal 1:14.]  3 And these things will they do, because they have not known the Father, nor me.  4 But these things have I spoken unto you, that when their hour is come, ye may remember them, how that I told you. And these things I said not unto you from the beginning, because I was with you. [The disciples being but few, and finding the vast majority of the nation against them, and being but unlearned [671] Galilæans, and finding the leaders -- the wise, the cultured, the mighty -- against them, would be tempted to doubt the correctness of their course, and to ask, "May we not, after all, be mistaken: may not those who know more be better judges in this matter than we who are so ignorant?" To forestall and prevent such questioning, Jesus asserts that the ignorance is with the rulers. Knowledge of himself and of his Father is the great and supreme knowledge, and the apostles having this were wiser than those with all other learning. It would also strengthen their faith to remember that the Lord's divine wisdom had foreseen all this trouble.] And these things I said not unto you from the beginning, because I was with you. [While he was with his disciples they were in no danger, for he himself bore the brunt of persecution. In the beginning, therefore, of his ministry he did not deem it expedient to dishearten his disciples by foretelling trials which were then remote. When he began to announce his approaching death, then he also began to declare that the disciple must be willing to lose his life if he would find it. See Mat 5:10-12 forms a contradiction to our Lord's statement here. While the words in Matthew were spoken early enough to be classified as "from the beginning," their import is to general to permit of their being brought into contrast with this direct and personal prediction of persecution.]  5 But now I go unto him that sent me; and none of you asketh me, Whither goest thou?  6 But because I have spoken these things unto you, sorrow hath filled your heart.  7 Nevertheless I tell you the truth: It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I go, I will send him unto you. [The disciples had asked the Lord whither he was going (Joh 13:36, Joh 14:5), but their question had a very different meaning from that which Jesus here suggests to them. They asked it to ascertain whether his departure would involve a separation or whether it would be a withdrawal from the world in which they could accompany him. The question which he suggests [672] has reference to the place to which he was about to journey, that place being the home and presence of his Father. The question asked was selfish, as if the apostles had asked, "What will your departure mean to us?" The question suggested was generous, intimating that the apostles should have asked, "What will this departure mean to you?" Viewing his departure from a selfish standpoint filled their hearts with sorrow; but viewing it from a generous standpoint would have filled them with sympathetic joy, because of the supreme happiness which it would bring to their Master (Joh 14:28). But even from a selfish standpoint the apostles would have had reason to rejoice because of the advantage which would accrue to them through the Lord's departure, for that departure would result in the advent of the Holy Spirit. Space does not permit us to discuss why the Spirit could not come until the Lord had departed, but the verses which follow give us one good and sufficient reason, for they show that his work had to do with the conviction of human hearts through the preaching of a completed gospel, and the ascension or return of Christ to heaven, and his enthronement in glory there, are essential parts of that completed gospel.]  8 And he, when he is come, will convict the world in respect of sin, and of righteousness, and of judgment [It would be the work of the Holy Spirit to take the truths respecting Christ, and, using the apostles as mouthpieces (Act 2:1-37), to convince the world as to these truths. This convincing work was entirely in relation to Christ, the sin of disbelieving him, the righteousness revealed in him, and the power of judgment conferred upon him]:  9 of sin, because they believe not on me;  10 of righteousness, because I go to the Father, and ye behold me no more;  11 of judgment, because the prince of this world hath been judged. [Sin, righteousness, and a day of judgment with its reward upon one and its punishment upon the other, are three cardinal doctrines of the gospel. The Spirit convinces the world that disbelief in Christ is its fatal sin, for belief in Christ leads to forgiveness, and to the unbelieving there is no forgiveness. The least sin is a sin unto death, and [673] is a sin eternal unless forgiven. The greatest sin, if forgiven, becomes harmless and is as if it had never been. Until the world is convinced of this great truth it feels no need of a gospel. Again, Christianity teaches that righteousness is prerequisite to the attainment of the presence of God. Without righteousness we can never behold him, nor can we ever hope to stand before him. But this required righteousness was found in Jesus, for he returned to the Father, and abides with the Father, being seen by us no more. The Holy Spirit convinces the world that those who are found in Christ, having his righteousness, shall attain unto the presence of the Father (Phi 3:3-14). Lastly, the Spirit convinces the world that Jesus is commissioned as its judge. Our Lord's resurrection is the assurance of this fact (Act 17:31). The resurrection is such an assurance because it is an evidence of the judgment and condemnation of Satan, the head and leader in sinful rebellion against God, and he that hath power to judge the head thereby shows he has power to judge the body. Satan held the power of death over humanity, but Jesus judged him and brought him to naught by taking away this power (Heb 2:14, Heb 2:15). The cross of Christ as the source of life asserted his superiority over all other powers (Col 2:14, Col 2:15), which implies an ability to judge them.]  12 I have yet many things unto say to you, but ye cannot bear them now. [The doctrines of the gospel were necessarily obscure and largely incomprehensible to the apostles until time had developed the gospel facts. Jesus, therefore, forbore to speak of many things at this time, lest by doing so he should confuse the minds of his followers.]  13 Howbeit when he, the Spirit of truth, is come, he shall guide you into all the truth: for he shall not speak from himself; but what things soever he shall hear, these shall he speak: and he shall declare unto you the things that are to come.  14 He shall glorify me: for he shall take of mine, and shall declare it unto you. [The Holy Spirit was to bring no absolutely new teaching. The Son of God here claims for himself all that the Spirit taught even to the declaration of things to come. [674] The Spirit would bring to mind and republish in the minds of the apostles all the words which Jesus had spoken, and would add those things which, being now in the mind of Jesus, were really part of his teaching, but which he at this present forbore to utter, the apostles not being able to bear them.]  15 All things whatsoever the Father hath are mine: therefore said I, that he taketh of mine, and shall declare it unto you. [The Son's unity of interest with the Father made him possessor of all the Father's truth, as well as all the Father's counsel as to the future. As Jesus, therefore, might at this time have uttered all which the Holy Spirit subsequently taught, he rightfully claimed all the teaching of the Spirit as his.]  16 A little while, and ye behold me no more; and again a little while, and ye shall see me. [Having finished his digression about the Holy Spirit, Jesus here returns to his point of departure, the theme of Joh 14:19-23.]  17 Some of his disciples therefore said one to another, What is this that he saith unto us, A little while, and ye behold me not; and again a little while, and ye shall see me: and, Because I go to the Father? [Joh 14:28.]  18 They said therefore, What is this that he saith, A little while? We know not what he saith. [Having been unable to entertain the idea of our Lord's burial and resurrection, no wonder the apostles were mystified by these allusions to it.]  19 Jesus perceived [by his divine insight -- Joh 2:24, Joh 2:25, Joh 6:61, Mat 9:4] that they were desirous to ask him, and he said unto them, Do ye inquire among yourselves concerning this, that I said, A little while, and ye behold me not, and again a little while, and ye shall see me?  20 Verily, verily, I say unto you, that ye shall weep and lament, but the world shall rejoice: ye shall be sorrowful, but your sorrow shall be turned into joy. [The death of Jesus truly brought gladness to his enemies (Luk 22:5), and sorrow to [675] his friends (Joh 20:11), but the sorrow was indeed turned to joy -- Mat 28:8.]  21 A woman when she is in travail hath sorrow, because her hour is come: but when she is delivered of the child, she remembereth no more the anguish, for the joy that a man is born into the world. [The simile here is very apropos, according with Scriptural ideals -- Col 1:18, Rev 1:5.]  22 And ye therefore now have sorrow: but I will see you again, and your heart shall rejoice, and your joy no one taketh away from you. [Luk 24:52, Luk 24:53. The joyful hopes which come to us through the resurrection of Jesus are beyond the reach of the despoiling hand of man.]  23 And in that day ye shall ask me no question. [The coming of the Spirit would make all things clear, and the mysteries about which the apostles now questioned would then be fully explained.] Verily, verily [these two words give emphasis and introduce a new thought], I say unto you, if ye shall ask anything of the Father, he will give it you in my name.  24 Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be made full. [Having spoken of his departure, and of what the Spirit would do during his absence, he now speaks of the work which he would himself do while absent. He entered heaven as our high priest (Heb 9:24), and part of his priestly office is to make intercession for his people (Heb 7:24, Heb 7:25). The use of Christ's name for intercessory purposes was new to the apostles, since it was only thus employed after his ascension.]  25 These things have I spoken unto you in dark sayings: the hour cometh, when I shall no more speak unto you in dark sayings, but shall tell you plainly of the Father. [This closing discourse was full of dark sayings which the disciples did not understand, but when the gospel facts were completed and when the Spirit came on the day of Pentecost, then Christ through the Spirit made all things plain to them.]  26 In that day ye shall ask in my name [fullness of knowledge would lead them to look readily to Christ as intercessor]: and I say not unto you, that I will pray the Father [676] for you;  27 for the Father himself loveth you, because ye have loved me, and have believed that I came forth from the Father.  28 I came out from the Father, and am come into the world: again, I leave the world, and go unto the Father. [Birth and death are alike beyond our control. That Jesus had a divine as well as a human nature is shown by the fact that his entrance into and exit from the world were both governed by his own violation, as was also his resurrection (Joh 10:17, Joh 10:18). While the apostles did not believe in the voluntary exit of Jesus, it having not yet taken place, they did believe that he had come into the world as a divine being, and for this belief the Father loved them, and this love of the Father was not to be lost sight of in considering the mediatory work of Christ. In short, the Father must be looked upon as one who does not need to be interceded with because of a lack of love. Though, according to the divine plan and order, Jesus is intercessor (1Ti 2:5, 1Jo 2:1, 1Jo 2:2), yet the office is not self-assumed for the purpose of counteracting any spirit of severity in the Father, but is, on the contrary, undertaken by direct appointment of the Father, made because of the Father's love (Joh 3:16). Failing to recognize the Father as the fountain and source of grace, love and mercy has led the Roman Church into gross errors. The Father being suspected of undue rigor, a like suspicion arose also as to the Son because of his nearness to the Father. Therefore the Virgin Mary was called in to intercede with and soften the obduracy of the Son. Since the deification of the Virgin Mary in 1853, she also has been looked upon with growing distrust, and the tendency has been to call upon Joseph to intercede with Mary to intercede with the Son to intercede with the Father. Thus that wonderful love of God which passes all understanding is made less than that of mere mortals who never manifested a measure of philanthropy above what is common. Against such errors Jesus guards us by causing us to understand that, if the love of the Father alone were to be considered, there would be no need for him to intercede at all.]  29 His disciples say, Lo, now speakest thou [677] plainly, and speakest no dark saying. [They now clearly understood that as Jesus came from heaven so would he return to heaven, but they did not understand the process by which this return would be effected.]  30 Now know we that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God. [The miraculous manner in which he had just read their thoughts caused them to boldly declare their faith in his divinity.]  31 Jesus answered them, Do ye now believe?  32 Behold, the hour cometh, yea, is come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me. [He contrasts the faith which his disciples then professed with that utter lack of it which they would manifest in a few hours. All their confidence in his divinity would vanish when they saw him arrested, etc., and they would seek their own safety, leaving him to his fate. Much as he would feel their desertion, he would not be left utterly comfortless, because the Father would be with him. Paul speaks in a similar strain -- 2Ti 4:16-18.]  33 These things have I spoken unto you, that in me ye may have peace. In the world ye have tribulation: but be of good cheer; I have overcome the world. [Christ's return to the Father and his throne is the Christian's source of peace. As none of the accumulations of evil which came upon Christ prevented him from attaining his goal, so the Christian feels that in the conquering power of Christ, he too shall rise superior to all his troubles, and this feeling brings him peace.] [678]

[FFG 660-678]

Lapide: Joh 16:1-23

1-33

CHAPTER 16

Ver. 1 . — These things have I spoken unto you, that ye should not be offended. (1.) Some think that this refers to Matt. xxvi. 31, All ye shall be offended because of Me this night. And that the meaning is, I have foretold you, that ye would flee away, when ye shall see Me taken: and I did so, in order that your shock and trouble of mind might be less, when it came to pass; and that thus ye might regain your courage and come back to Me. (2.) S. Cyril (x. 34), Maldonatus, and others, refer these words to the persecutions which Christ just before said were impending on the Apostles. And He did so that they might strengthen themselves against them. For evils which come unexpectedly, greatly stagger even brave men, while those which are foreseen take less effect. (3.) Bede, Euthymius, and others refer the words to the Holy Spirit Who had just been spoken of, thus explaining them, I have spoken these things of the Holy Spirit Who will come to you, in order that ye may not be offended when ye see yourselves assailed by persecutions, but may boldly withstand them with the thought that the Holy Spirit will render you His aid. S. Augustine says ( in loc.) much the same:—"Having promised the Holy Spirit, by whose operation they would become His witnesses, He rightly added, These things have I spoken unto you; for when the love of God is shed abroad in our hearts by the Holy Spirit which is given us, great peace is theirs who love the Law of God (Psa 119:165), so that they are not offended." (4.) Toletus, Ribera, and others, by the last two explanations, give the best meaning:—"I have said all these things about persecution and the hatred of the world, and also of the coming of the Holy Spirit to strengthen you, that ye may not stumble in the way of eternal life in which ye are walking, and fall away from Me, as though I did not foresee, or were unwilling to warn you, or as if your sufferings were intolerable, and had befallen you unexpectedly. He removes therefore from the Apostles a stumbling-block, and ground of offence, both by forewarning them of the danger, and by promising the aid of the Holy Spirit to withstand it." The Syriac and the Arabic connect this verse with what follows by the word "for," meaning thereby that persecutions would be a ground of offence.

Ver. 2.— They shall put you out of the synagogue.—The assembly of the Jews was called a synagogue, as was also the place of the assembly. For God had ordained that there should be only one Temple in Judea, where sacrifices were to be offered. And this could not contain all the Jews, nor could they all attend it weekly. Accordingly the Jews had one or more Synagogues in every city (in Jerusalem at the time of its destruction there were 480) which the people frequented weekly, only to pray, and to hear the Law expounded by the scribes. They seem to have been set up in the time of the judges. To be put out of the synagogue was accordingly the same as being excommunicated (see ch. ix.) But Christ here promised His Church to the Apostles, when the Jews excommunicated them.

But the time cometh, that whoso killeth you will think that he doeth God service. Maldonatus takes "but" to mean "because" from the Hebrew word ki being so translated by the LXX. Service, the service that is, which is due to God alone. Both Jews and Gentiles will offer you up as a sacrifice to God, counting you the offscouring of all things (1Co 4:23). Moreover, S. Augustine ( in loc ) thinks that this was said to console the Apostles. The Jews will cast you out, but I will gather you, and ye will convert so vast a multitude of men to Me, that the Jews, fearing the desertion of the Temple and the Law, would kill you, considering that they would thus greatly honour God, by killing you in their defence. The martyrs of Lyons considered that this was fulfilled in their case (see Euseb. v. i.), quoting this very text.

Christ here foretells the persecutions of the Roman Emperors for three hundred years, in which more than 200,000 Christians were martyred. They were led to this by various motives. As though fearing the destruction of their empire which rested in their hereditary religion. As regarding with abhorrence the worship of a crucified man which the Apostles taught. As seeing their own vices and impurities uprooted by the Apostles. As persuaded by their priests that the Christian religion was the cause of all public calamities.

Ver. 3.— And these things will they do unto you, because they have not known the Father nor Me. He says this not to excuse the persecutors, but rather to comfort the Apostles. "The reason why Jews and Gentiles will persecute you, He would say, is because they refuse to acknowledge Me as the Son of God the Father, though established by countless miracles. And therefore their ignorance only aggravates their guilt. But it will be a consolation to you in your persecutions, that ye know Me and My Father, and are suffering for both Our sakes. For if it is glorious to die for one's country, it is much more glorious to die for God." So S. Augustine. S. Chrysostom adds this, "If a prince or his ambassador enters a city, unattended and consequently not known, and is treated with indignity, he cares little for it, for when his retinue arrives, he will make himself known, and put to shame those who derided him."

Ver. 4.— But these things have I told you, that when the hour shall come, ye may remember that I told you of them. (1.) S. Cyril (x. 13) supplies the connection thus. I have not said these things to enervate you, but that, remembering I told you them before, your faith may be more firm and established in the time of peril. (2.) Rupertus, without supplying anything, explains the words more closely:—"I tell you these things now in order that ye may remember what I promised, that in all your sufferings not a hair of your head shall perish, and that though your enemies kill your bodies, ye shall in patience possess your souls." The latter part is not applicable, for, Christ reminds them only of what He had just said. (4.) Ribera and Maldonatus give the genuine meaning:—"Ye shall suffer these things, but I give you this remedy against them; that you should remember Me, that as being God, they could not escape my notice, and that I could have prevented them, had I so willed. And that you should therefore rely on Me as God, believing that I will be with you, and so strengthen you that ye may be able to overcome all adversities, and that I may crown you afterwards with the martyr's chaplet."

S. Augustine, Bede, and Rupert read "the hour for these things." S. Chrysostom, Theophylact, and Euthymius much more correctly, "remember them."

Ver. 5. — But these things I said not unto you at the beginning, because I was with you. Christ here answers an implied objection of the Apostles, Why did you not tell us this at the first, that we might see whether it were expedient or not for us to follow Thee? He answers, that He did it purposely, both because they could not as yet understand these things, and also because He was with them to guide and protect them. But that now, when He was about to leave them to themselves, He would still strengthen them by His grace, and enlighten them by the Holy Spirit Whom He would send them.

But what were those things which He then first told the Apostles? (1.) S. Augustine ( in loc.) understands the whole passage to refer only to the coming of the Holy Ghost as the other Comforter, when He was gone. For His words refer not only to the coming of the Holy Ghost, but also to the persecutions He had foretold. (2.) The Gloss applies it to all Christ's words of consolation which (said He) I did not speak before, because I was Myself present to comfort you. This is too vague an explanation. (3.) Jansen and Maldonatus think that S. Matt. (ch. x.) spoke by anticipation. For (1.) The Apostles, when first sent forth, did not suffer any persecution. (2.) It could not refer to Gentile persecutions, for they were forbidden to go to them. (3.) S. Mark and S. Luke state that they were spoken at another time, and in diverse places from whence it is inferred that they were spoken after the Resurrection, but inserted, as they were by S. Matthew, from their close connection with the subject in hand.

Ribera and Toletus expound this view at great length, but their arguments are not convincing. It may be explained most simply by saying, that though Christ had said something about persecutions, yet He did not speak of them particularly nor describe their severity and atrocity; for instance, He did not foretell their being cast out of the synagogues, as He does here; nor yet the martyrdom they would all of them suffer; nor yet that their murderers would be supposed to do God service; nor again that these persecutions would soon come upon them. S. Chrysostom, Theophylact, Euthymius, Toletus, Ribera, and others, add to this (from S. Augustine) that He did not mention the promised aid of the Holy Spirit, as He does here.

Because I was with you. And bore in My own Person all the hatred and revilings of the Jews. But now, when I am gone, they will assail you on My account. I therefore forewarn you, that ye may be forearmed, and I will also send My Holy Spirit to protect and arm you on every side.

Morally. Hence learn that God does not in the beginning reveal the difficulties, temptations, and trials of those whom He calls, lest they should shrink back. But when they are confirmed and strengthened in their calling, He sends them upon them, or permits them to be sent, by the world, the flesh, and the devil, in order to train them as His soldiers for the battle, that thus they may learn to conquer, and that He may crown them as conquerors. As it was said (Exo 13:17) to the Hebrews, on going out of Egypt. For this reason He preserves novices in religion from temptation, and soothes them with spiritual consolation, as a mother gives suck to her infant.

But now I go My way to Him that sent Me. By My Cross and Death I am going to My Resurrection and to My glorious Ascension, and return to My Father.

And none of you asketh Me, Whither goest Thou? For though Thomas asked Him that very question, yet neither he nor anyone understood the answer of Christ, which was sufficiently obscure, nor did any one ask Christ to explain its meaning more fully, so absorbed were they all by their sorrow at His coming departure. So S. Cyril, Euthymius, Maldonatus, Jansen, and others.

Christ therefore quietly reproves the Apostles for not asking Him more on the subject, as, e.g., Where He was going; to what joys, glory, and kingdom; what aid He would send them from thence; what rewards He would give. For this knowledge would assuredly have lessened their sorrow, if it did not entirely remove it.

Ver. 6.— But because I have said these things to you, sorrow hath filled your heart.—Maldonatus explains "but" by "for," i.e., This (your sorrow) is the reason why ye ask Me not. But Toletus explains it by "Nay, rather," meaning "Ye not only do not ask Me, but more than this, ye are overwhelmed with sorrow." But it is simpler to understand as conveying a tacit reproof for being so given up to sorrow, as to have no courage to ask Him that which would have alleviated their sorrow, and would have been to them the greatest consolation and joy: namely, that He was going to the Father, and would send His Holy Spirit to prepare a place for them in heaven.

Ver. 7.— Nevertheless I tell you the truth, it is expedient for you that I go away. (1.) S. Chrysostom (Hom. lxxvii.) explains it thus, "I say not this to please you, but though you will be made more sorrowful, you must hear what is expedient. Ye indeed would wish Me to be near, but utility demands the contrary. But it is the duty of one who loves, when he learns the utility, not to allow his beloved ones to be deprived of it." And S. Cyril (x. 39) almost in the same words, "I perceive that ye are affected with great sorrow, because I have resolved to go away. And that too, not unreasonably, especially when ye hear that great tribulations will befall you. But since utility is to be preferred to what is pleasant, I will make known to you the truth."

Christ does not here oppose "truth" to grace, but to sorrow, and makes truth refer to the consolation of the Apostles. For He says this to take away their sorrow by the joyful message of consolation. Ye are sorrowful (He would say) at My departure, as if it were your greatest loss. But be assured, both that ye have sorrow, and that it is in truth expedient for you that I go away. For My departure to the Father will be to you of the greatest benefit. For I will send from thence the Holy Spirit on you, Who will fill you with all virtue and strength. And therefore My departure will not only be to your highest profit, but even to your pleasure, as you will experience at Pentecost. Whence He adds, For if I go not away, the Comforter (your consoler and encourager) will not come unto you; but if I depart I will send Him unto you (see above and chap. vii. 39). For the disciples, as children with their mother, and chickens with the hen, being too much accustomed to converse with Christ as a man, and to His corporeal presence, could not understand the Holy Spirit and His spiritual gifts. And Christ accordingly withdrew from them, that being weaned from Him, and their minds wholly fixed on the Holy Spirit, they might be raised by Him to heroic deeds, by which they would convert the whole world. And accordingly the Holy Spirit coming on them at Pentecost, made them masters instead of disciples, and created them teachers of the whole world. (See S. Augustine, in loc., and S. Gregory, Moral. viii. 33.) The Holy Spirit is here appositely called the Paraclete, to signify that He would amply console the disciples, who were sad at Christ's departure, and would fill them with every joy. Hence S. Chrysostom (Hom. lxxvii.) proves against Macedonius that the Holy Spirit is truly God; for were He not the Creator, but merely a creature, how would it be expedient that Christ, on account of His coming, should leave the disciples, being their Creator and God? Again, lest it should be thought that the Holy Spirit is the same with the Son, Christ adds, "I will send Him unto you," for the Sender is really and personally distinguished from the Sent. And it is signified also that the Holy Spirit proceeds alike from the Father and the Son. For in the Holy Trinity whatever Person sends another Person produces It, that is, begets or breathes it, as the Father sending the Son, begets Him also, and He likewise together with the Son, by sending the Holy Spirit, also breathes Him forth.

Ver 8.— And when He is come, He will reprove the world of sin, and of righteousness, and of judgment. By the world He means both Jews and Gentiles who believe not in Christ. These the Holy Spirit will reprove, i.e., will reproach, blame, and refute them, will so convince by arguments as to make it plain that they are convinced—though obstinate, continuing in their unbelief, they will be loth to admit it—and will refuse to believe in Christ, as heretics who are pertinacious in their error.

Ver. 9.— Of sin, because they believed ( believe, Greek and Syriac version) not in Me. He will convict My enemies, both Jewish and Gentile unbelievers, both of the great sin of unbelief (S. Chrysostom and Augustine), and of every other sin (S. Cyril), for refusing to believe in Me, after the many reasons they have heard, and the miracles they have seen. For the Spirit will bring home to them the state of their soul, both outwardly, by earnest preaching, by the sanctity of the Apostles, and the miracles He will work through them; and inwardly, by enlightening their minds by His Inspiration, so that they will acknowledge, even against their will, that they are in their former infidelity and other sins, and that they cannot be liberated from them, except by faith in Me, which they refused to accept. For He will demonstrate to them that there is no other Saviour who can atone for sin, but Myself. See Acts iv. 12. And consequently, though many were moved by this preaching of the Apostles, yet others, by persisting in their unbelief, became inexcusable, and worthy of damnation and hell. See Acts ii. 37. So S. Cyril, Leontius, and others.

Ver. 10. — Of righteousness. The Holy Spirit will prove that the righteousness of the world is false; that of the Jews, because they sought it by the ceremonies of the Law, which could not purify the soul; and that of the Gentiles, because they sought it only in things which were naturally and morally honest, and despised Christ. But He, the Holy Ghost, will set forth Christ, who was despised and counted unrighteous, to be alone Righteous, and the source and origin of all righteousness. So S. Cyril, lib. vi.

Tropologically, S. Bernardine ( Serm. xxi.) says, "The Holy Spirit reproves the world of sin, because it dissembles; of righteousness, which it does not order rightly, while it gives it to itself and not to God; of judgment, which it usurps, in rashly judging both of itself and others."

Because I go to My Father. It is an offence to the world, and worldlings, that, seeming to be a mere man, I preach new and paradoxical doctrines. But the contrary will soon be made manifest to them, viz., that I have been sent by God the Father to reconcile the world to God by My death on the Cross, and to raise them to the rights of His children. For, ascending unto heaven I shall return to Him, so that the world will see Me no more, nor be scandalised by the sight of My infirmity in the flesh. And I will from thence send the Holy Spirit to justify and sanctify those who believe in Me, and from this it will be clear to the whole world that I am not a mere man, but the God-man, the justifier and Sanctifier of the world. So Leontius, S. Chrysostom, Theophylact, and Euthymius. S. Chrysostom adds that the Holy Spirit distributed His gifts and graces to the faithful at the invocation of the Name of Jesus.

And ye will see Me no more. He speaks not of them personally, but of men in general. Ye will see Me ascending to My Father, but afterwards ye will see Me no more in this life. So Maldonatus, Ribera, and others.

Toletus adds that Christ said this, to signify that there was no need for Him to come again into the world, to suffer and to die. For by My death once for all I have fulfilled all righteousness for all men, past, present, and to come. Ye will therefore see Me no more as ye have hitherto seen Me. Having then completed all righteousness, the world must after My departure be at once convicted of righteousness, that is to say, that it has been completed and consummated by Me. S. Augustine ( in loc.) adds, "The world is reproved of sin, because it believes not in Christ. It is reproved too concerning the righteousness of those who believe; for to compare the faithful with unbelievers is to blame the unbelieving. But because it is the common cry of unbelievers, 'How can we believe that which we do not?' He therefore defined the righteousness of those who believe, in these words, 'Because I go to My Father, and ye shall see Me no more. Blessed are they who do not see and yet believe.' This then will be your righteousness, of which the world is reproved, that ye believe in Me, whom ye will not see." He says also (de Verb. Dom. Serm. lxi.), "They believed not, but He goes to the Father. It was their sin, but His righteousness. For His coming to us was an act of mercy, His going to the Father was His righteousness," as the apostle said, "Wherefore God hath also highly exalted Him." And also ( Quæs. N. et V. Test. xxxix.), "By His returning He proved that He had come from thence." And S. Chrysostom, "His going to the Father was a proof that He had lived a blameless life, so that they could not say, He is a sinner, and is not from God."

Ver. 11.— Of judgment, because the prince of this world is judged. (1.) S. Chrysostom and Euthymius explain it thus, "The Holy Spirit will prove that the judgment of the world is false in saying that I work miracles by the power and craft of the devil; for He will prove that the devil has been condemned, cast out, and judged by Me. 2d, He will convict the world of sloth in being unwilling to trample Satan under foot, when wounded and deprived of strength by Christ. 3d, He will reprove the world of being led astray, by placing its hope in the devil who has been condemned by Me, or for forsaking God, and worshipping the devil in idols or in creatures. 4th, Toletus and others explain thus: The Holy Spirit will manifest Me to the world as the just judge of quick and dead, when He will make it seen that the devil is condemned by Me. For if I judge and condemn devils, much more do I condemn men. 5th, and most aptly, He will make the world see its own condemnation, when it beholds itself condemned in the person of its head; when He will enable the Apostles, by invoking the Name of Jesus, to cast him forth from the temples and idols in which the world worshipped him, and also from the souls and bodies of men, thus overthrowing his kingdom. For if God spared not the angels who sinned, neither will He spare the guilty world; if He spared not the head, so also will He spare not his members and subjects. So S. Augustine, Bede, Rupertus, Maldonatus, Ribera, and others.

Justin Martyr uses this same argument (Dial. cum Tryphone), also Tertullian (ad Serpulam and Apolog. cap. xxxvi.), S. Cyprian (ad Demetrius), Origen (lib. i. contr. Celsum), S. Athanasius (de Incar. Verbi), Lactantius (ii. 6), and others.

Hear S. Augustine (de Verb. Dom. Serm. lx.): "By his very casting out he was judged, and the world is convicted by this judgment, because he who refuses to believe in Christ, in vain complains about the devil: For since he has been cast out and sentenced, though he is permitted to assail us from without, yet not only men but even women and boys have triumphed over him, as martyrs." Also the same father ( in loc. ), "He is judged, that is irrevocably doomed to the judgment of eternal fire, and by this judgment is the world reproved, because it is judged with its prince, whom it imitates in his pride and impiety. Let men therefore believe in Christ, lest they be convicted of the sin of unbelief, which binds fast all sins; let them pass over into the ranks of the faithful, lest they be reproved by the righteousness of those, whom they do not imitate in being justified; let them beware of the future judgment, lest they be condemned with the prince of this world whom they do imitate."

Ver. 12.— I have yet many things to say unto you (of the mysteries of the faith, of the conversion of the Gentiles, of the foundation and government of the Church, of the institution of priests and bishops, and the whole ecclesiastical hierarchy), but ye cannot bear them now. Your mind cannot take in such weighty matters, both because it is weak and ill-informed, and so accustomed to the carnal ordinances of the Jews, as to be unable to conceive such lofty and spiritual subjects; and also because it is entirely occupied with sorrow, which keeps it from rising to the apprehension of so many and such noble subjects. But I will send the Holy Spirit, who will by His enlightenment make you capable of hearing and comprehending them. So S. Chrysostom, Cyril, Theophylact, and S. Augustine. Christ encourages His Apostles to lift up their hearts, and cherish the desire of apprehending these great mysteries by the coming of the Holy Spirit. We may thence infer that the Apostles and the Church advanced only by degrees in the knowledge of the mysteries of the faith, as the light of the sun gradually increases from dawn to mid-day. (See Son 6:9.) And every believer gradually grows in faith and holiness, as is said Pro 4:18.

Ver. 13.— Howbeit when He, the Spirit of truth (see above xiv. 17), shall come, He will teach you all truth, which it is fitting you should know in this life, both for guiding yourselves and all nations into the way of salvation. So S. Cyril, Theophylact, Euthymius. For He would not teach them all truth in this life, but in heaven. So S. Augustine and Bede. In the Greek [as in English Version] we read " will guide you into all truth." For the way to attain truth is study, examination of Holy Scripture, the works of the Fathers, prayer and invocation of the Holy Spirit. It is therefore clear that the Holy Spirit gradually taught the Apostles more and greater mysteries. It is plain from Acts x. that long after Pentecost He revealed to S. Peter that the Gospel was to be preached to the Gentiles, and from Acts xv. that the Gentiles were not to be circumcised, or obliged to keep the law of Moses. Wherefore on the Thursday after Pentecost the Church prays, "We beseech Thee, 0 Lord, that the Comforter, who proceedeth from Thee, may enlighten our hearts, and lead them, as Thy Son promised, into all truth."

For He shall not speak of Himself, but whatsoever He shall hear, He shall speak. (1.) S. Chrysostom explains, He shall not teach anything contrary to what I have taught (so also S. Cyril, Theophylact, Rupertus, Maldonatus). S. Chrysostom says, This is added, lest by saying that the Holy Spirit would teach all truth, He should make Him greater than the Son, as though He did not teach all truth. (2.) S. Ambrose ( de Spirit. Sancto, ii. 12) explains, "He shall not speak of Himself," i.e., not without participation with the Father and Myself, and therefore what He shall speak the Father and the Son will speak also. (3.) S. Augustine: "He speaks as breathed by the Father and the Son." (4.) It is best explained by joining together the last two meanings in this way: He will not speak of Himself, but by the will of the Father and Myself, for He is "of" Both. ( See Didymus de Sp. S.) Christ here alludes to men who are said to speak "of themselves" when they invent anything out of their own brain, and not according to the truth of things. But to speak in this way "of Himself," the Spirit could not do. But again, Christ wished to teach that the Father and Himself were both the source of truth, and also of the Holy Spirit Himself, and therefore that the Holy Spirit would teach the same truth as He had taught. For what He hath heard from eternity, He hears, and will hear for ever, as deriving it together with His Divine Essence both from the Father and the Son. Christ also often said that He spake not of Himself, but what He heard from the Father. For to the Father belongs the source of origin, of essence, and of knowledge. Hear S. Augustine ( in loc. ): "For Him to hear is to know, and to know is to Be. From Him from whom He proceeds, is His essence, His knowledge and His hearing. The Holy Spirit ever hears, because He ever knows." And Didymus: "But that the Father speaks and the Son hears, signifies their common nature and consent. But the Holy Spirit, who is the Spirit of truth and wisdom, cannot when the Son speaks hear what He knew not before, since it is of His very nature to proceed from the Son, proceeding as the truth from the truth, the Comforter from the Comforter, God from God."

Again, S. Augustine ( ibid. ) "Let it not move you that the word is used in the future tense, for that hearing is sempiternal, because that knowledge is sempiternal. But in that which is sempiternal, without beginning and without end, a verb of particular tense is put. Nor do we say untruthfully, 'Was,' and 'Is,' and 'Will be:' ' Was ' because it never was wanting, ' Will be ' because it never will be wanting, ' Is ' because it ever is."

And He will show you things to come. He will teach you every truth which concerns yourselves and your office: not only past and present, but also future. He will make you, not only Apostles and Evangelists, but will bestow on you the gift of Prophecy (see Act 10:28; Act 20:29; Act 21:11.) The Apocalypse of S. John is almost a continuous prophecy, for it was fitting that the Apostles should be superior to the Prophets of old. Whence Didymus says ( de Spirit. Sancto ): "By the Spirit of truth a perfect knowledge of future events is conferred on the Saints, and by this Prophets looked on things future as though they were present. For the Holy Spirit is the Spirit of truth which reveals all truths, even those that are future. For it is the Spirit of Eternal Wisdom which maketh friends of God and Prophets" ( Wisd. 7:27). S. Chrysostom gives the reason. He roused in this way the mind of the Apostles; for mankind are most eager to know the future. He therefore freed them from this anxiety, by showing that the future would be revealed to them.

Analogically, Bede says: "Show them things to come; i.e., the joys of the heavenly country and the sufferings they would have to endure for Christ. The Interlinear Gloss says , "Not only what will happen in time, but also in eternity, inflaming them with the love of them."

Ver. 14. — He will glorify Me. By showing Me to be the Son of God: or with S. Augustine ( in log. ), "By shedding abroad love in men's hearts, and making them spiritual, He declared to them that the Son was equal to the Father, though they had before known Him in the flesh. And the Apostles, filled with boldness by that very love, and having banished fear, proclaimed Christ to men, and thus was His fame spread abroad over the whole world; for that which they would do by the Holy Spirit, He said that the Holy Spirit would Himself do."

For He shall receive of mine. That is, of My Divine Essence, says Nazianzen ( Orat. de Fide. ), and consequently of My will and knowledge, for this He ought to announce to you, say S. Cyril, Chrysostom, Jansenius, Toletus, and others. Didymus observes: "The Son, in giving, loses not that which He bestows, nor does He impart it to others, to His own loss. Nor does the Holy Spirit receive that which He had not before. The Holy Spirit must be understood to receive from the Son in such a manner that the substance of both the giver and receiver should be recognised as One: and so also the Son receives His subsistence from the Father." Maldonatus thus, "He will receive of Mine, that is, He will come in My name, and as My Legate will teach no other doctrine than Mine." But this seems foreign to the subject. Nonnus wrongly paraphrased, "He shall receive of My Father," as though the Holy Spirit proceeded from the Father only.

From this passage the Fathers (and even the Council of Florence, sess. 25) prove both the Divinity of Christ, and the Procession of the Holy Spirit from both the Father and the Son. Maldonatus quotes them fully, and also Bellarmine ( de Christo, lib. ii. 23 and 24 chap.) And Theodorus of Heraclea ( in Cat. Græc.) learnedly says, "The Holy Spirit was a witness of the Divinity of the Only Begotten, since He came of His essence, and made known His essence," for the Holy Spirit could not have been breathed forth except by Him who was God.

But why did Christ say "of Mine" and not "of Me"? I reply, Because the Holy Spirit received not from the Son all that is in the Son. He received His essence, but not His filiation. But it is from His essence and filiation that He is constituted as the Son, according to our mode of conceiving it. And Christ so explains it in the next verse, " All things that the Father hath are mine," &c. Hence it is plain that "of Mine" means the same as "all things that the Father hath are Mine," i.e., the Godhead with all its attributes. Hence Theophylact explains, "of Mine," i.e., of the Treasure of the Godhead, which is in Me. Heretics therefore wrongly contended from these words that the Holy Spirit was not God by nature, but only by participation (see S. Augustine in loc., and S. Cyril, Thesaur. xiii. 4), for He participates in the Divine Nature, which has no parts, but is wholly indivisible and most simple Being.

He will receive. That is, He has received from all eternity, still receives, and will ever receive; for the future embraces all time, and is most like eternity, for it endures for ever, just like the breathing of the Holy Spirit. The meaning of the passage is this: Sorrow not, because when I am gone ye will be deprived of your Teacher. For I will send you the Holy Ghost, who, as being purely the Divine Spirit, will teach you all things which concern the salvation of your spirit. But when He is teaching you, because He receives all things from Me from whom He proceeds, He will make known to you My Brightness and Glory, for He will receive from Me all things which He will declare to you, and thus I shall speak through Him, and show Myself to you. And marvel not at this: for I, by My eternal generation, have received from My Father everything which He Himself has, and I have therefore received from Him to be with Him the one principle (origin) of the Holy Spirit.

Ver. 15 . — All things that the Father hath are Mine. For all things, saying His paternity (says the Council of Florence), the Father, by begetting the Son, communicated to Him. He therefore communicated to the Son the power of breathing forth the Holy Spirit, which He Himself has. He therefore adds in explanation, " Therefore I said, He shall receive of Mine and shall declare it to you. By using the Name Father He declared Himself to be the Son, but did not claim the Paternity, as Sabellius taught. But all things which the Father hath in His substance, His eternity, His unchangeableness, His goodness—all these hath the Son also." And S. Hilary ( de Trinit. lib. viii.) says, "He teaches that all things which are to be received from the Father, are yet received from Himself, for all things the Father hath are His. The general statement ( universitas ) does not admit of distinction." And hence it is again inferred that the Holy Spirit proceeds from the Son, for the Son hath all things which the Father hath, saving His Paternity. But the Father has actively the power of breathing forth the Holy Spirit, therefore the Son hath the same. For if the Father and the Son had not all things in common, saving their opposite relation to each other [as Father and Son], they would be distinguished by more than relation, and consequently be diverse in substance. For the Father as breathing forth [the Spirit] is not correlative to the Son. And therefore if He is distinguished from the Son by His breathing forth the Spirit, He is distinguished by it, not as something relative, but as a kind of "form" subsisting in the Father, and therefore the Father and the Son differ in substance, which is the Arian heresy.

Ver. 16.— A little while, and ye shall not see Me ; and again, a little while, and ye shall see Me, because I go to the Father. For in a few hours I shall die on the cross, and be buried, but in three days I shall rise again, and manifest Myself to you with great joy, for I shall shortly afterwards ascend into heaven, and sit at the right hand of the Father. For I shall not be detained by death, but shall conquer it in My own Person, and with you overcome it also. So S. Chrysostom, Cyril, Leontius, Theophylact, Euthymius, &c., S. Augustine, Bede, and Maldonatus explain it otherwise. I shall abide with you for forty days only, and then after My ascension ye will see Me no more, then after another "little time," ye will see Me again, in the day of judgment, and the general resurrection, when I shall take you both in body and soul into heaven with Myself, I will bless and glorify you. For I go to My Father, to reign with Him in glory until that time. And this whole period, though one of many thousand years, is but like a small point compared with the eternity of God.

Hear S. Augustine ( in loc. ): "The whole space which the present age of the world passes through is but a little while. As the same Evangelist says (1Jo 2:18), 'It is the last hour.'" And further on, "This 'little while' seems long to us, because it is yet going on. But when it is ended, we shall feel how short it has been. Let not then our joy be like that of the world, of which it is said 'the world shall rejoice.' Nor let us be sorrowful, and without joy, in our travailing with this longing desire, but as the Apostle says, 'Rejoicing in hope, patient in tribulation,' because she who is in travail (to whom we are compared) rejoices more at the child which will be born of her, than she sorrows for her present suffering." Hence the Psalmist and after him 2 Peter iii. 8, One day is with the Lord as a thousand years, &c.

Ver. 17.— Then said some of His disciples among themselves, What is this that He saith unto us? . . . We cannot tell what He saith. Christ's words seemed to be obscure, a very enigma, and no wonder, for it is just the same to many Christians even now. Christ did this intentionally, to rouse the minds of the sorrowing Apostles to ask the meaning of this strange expression: so that He, in His answer, might remove, or anyhow mitigate, their sorrow. S. Chrysostom, Theophylact, and Euthymius give two reasons for their asking: because His words were obscure in themselves; and secondly, because they were weighed down with sorrow. Rupertus adds that they did not yet certainly believe that He would rise again on the third day. S. Augustine and Bede give a further reason for their being troubled at the twice repeated expression "a little while;" namely, that the brief pleasure of this life is changed, in the next life, into eternal and unbounded joy. Sec 2Co 4:17. Take which view you prefer.

Ver. 19.— But Jesus knew that they wished to ask Him. But dared not through fear and dread. Christ knew this by the Power of His Godhead, looking into their secret thoughts and inward desires. He therefore anticipated their reply, to show that He knew all hearts, and was therefore God (so Cyril); and He adds,

Ver. 20.— Verily, verily, I say unto you, that ye shall weep and lament, but the world shall rejoice: ye shall be sorrowful, but your sorrow shall be turned into joy. Understand by this that the joy of the world will be changed into sorrow, says Rupertus. But (1.) S. Chrysostom, Cyril, Leontius, Theophylact, and others, explain this of our Lord's sufferings and death, which will cause just sorrow to you, and rejoicing to the Jews, and of His Resurrection on the third day, at which the Jews will be sorrowful, and full of indignation at My victory over them. But in a secondary sense He intended to signify the like sufferings they would have to endure for His sake. Whence (2.) S. Augustine, Bede, and Maldonatus explain of the sufferings which the Apostles would have to undergo in preaching the faith (at which the world will rejoice), and of the eternal blessedness they would afterwards enjoy with Him.

Morally. Holy Scripture frequently teaches that the righteous suffer adversities in this life, and that the ungodly exult in their prosperity. (See Job 21:9; Psa 83:2; Jer 12 1212; Hab 3) Daily experience teaches us the same. But Scripture teaches us also that the godly are happy and the wicked are sorrowful at their death; see Luk 6:25; S. Jam 5:2-3; and Rom 8:18. "It is difficult (says S. Jerome, Epist. xxxiv.), nay, impossible, for any one to enjoy his good things both here and hereafter, to fill his belly here, and his soul there, to pass from delight to delight, to be the first in both worlds, to appear high in glory both in heaven and earth."

Accordingly, Tertullian ( de Spect. cap. 28), commenting with elegance and tenderness on these words, thus writes: "This is ordered in turns. Now they rejoice, we are in conflict. 'The world will rejoice; but ye will be sorrowful.' Let us mourn while the heathen rejoice, that we may rejoice when they begin to mourn; lest if we now rejoice with them, we shall then also mourn with them. Thou art over-nice, 0 Christian, if thou desirest pleasure in this world; also most foolish, if thou considerest it pleasure." And again, Pray tell me, cannot we live without pleasure, since we must die without it? For what else is our wish than that of the Apostles, to depart out of the world, and to be received with the Lord? This is our pleasure, as it is also our desire." He goes on, "What greater pleasure than the loathing of pleasure, than contempt of the world, than true liberty, than a pure conscience, than sufficiency of life, than no dread of death, than trampling down the gods of the heathen, than casting out devils, than working cures, than living to God? These are the pleasures of Christians, holy, ever abiding, free, &c. Bestir thyself at the signal of God, awake at the trump of the angel, glory in the palms of martyrdom. Behold uncleanness cast down by chastity, unbelief slain by faith, cruelty beaten by mercy, wantonness overshadowed by modesty. Such are the contests in which we are crowned." And again, "What is that exultation of angels, what the glory of the rising saints, what hereafter the kingdom of righteousness, what the city of the New Jerusalem?" Isaiah graphically describes this (Isa 55:14).

Hence S Cecilia, who ever bare the Gospel of Christ in her bosom, and also preached it, converted Tiburtius and others. And she inculcated this first of all: Seek not the fleeting joy of this life, in order that ye may obtain the eternal joy of that life which follows after. In this ye will live but a short time, in that ye will live for ever. And when the Prefect Almachius said that she was foolish in despising the joys of this world and embracing the hard and austere life of Christians, her husband Valerian replied, "The time will come when we shall receive a thousand-fold the fruits of our affliction, and they who are now elated with joy will weep when we are rejoicing." This is the time of sowing. They therefore who sow tears in this life will in that blessed and eternal life reap everlasting joy.

Lastly, S. Cyprian in his treatise De Mortalitate (the Pestilence), chap. 3, says:- "If to see Christ is to rejoice, and our joy cannot be, unless we see Him, what blindness is it, what madness, to love the sufferings, the pains and tears of the world, and not rather to hasten to that joy which cannot be taken from us?"

Ver. 21.— A woman when she is in travail hath sorrow, because her hour is come: but when she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. As hoping that the child will be a support and credit to her in this life, and will succeed her after her death. For since men cannot themselves live for ever, they hope in a sense to live in their children. A queen rejoices in her first-born as having borne a king. This illustration is most apposite. For Christ compares His death to child-birth, and His resurrection to the joy after child-birth. For Christ suffered anguish and tortures like a woman in child-birth, but when He saw Himself rising again through the merit of His death, and knew that we should in like manner rise again, He greatly rejoiced Himself, and inspired the Apostles and all the faithful with great joy. For He brought them forth as His children, by dying for them on the Cross. So S. Chrysostom, Cyril, Theophylact, Euthymius. You may apply this also to the persecutions and sufferings of the Apostles and faithful in this life, and to their joy and exultation at the Resurrection.

A man-child. "Because," as says S. Augustine ( in loc.), "the joy is wont to be greater when a boy is born, to signify mystically that the faithful ought to be of a masculine mind both in doing and suffering, for they are called to the contemplation of heavenly things, and even to take heaven by storm, not to the softness of this world," as says Gloss. inter. Moreover, this man-child is afterwards called "a man" to signify the Resurrection of Christ, for by His resurrection Christ, as it were, is born again, not as a child, but as a perfect man. So S. Chrysostom says: By saying a man He simply suggests His own Resurrection, and our own blessedness after death; further, says Alcuin, "we shall be born into eternal life." Whence Bede says, "It ought not to seem a strange thing, if he who departs out of this life is said to be 'born.' For as he who comes forth from his mother's womb into this light, so is he who is freed from the bonds of the flesh raised up to eternal life. Hence the solemnities of the Saints are said to be their birthdays, not their burials."

Moreover, the sorrow of the disciples is rightly compared to that of a woman in travail: (1.) Because both are painful, and the pain is greater at the birth of a boy. (2.) Because they are short. (3.) And perilous. (4.) Both turned into joy, the one by the birth of a child, the other by the Resurrection of Christ and His followers. So S. Cyril. (5.) As the same child is the cause of pain in being born, and of joy afterwards, so Christ also caused great pain to the disciples by His death, and great joy by His Resurrection. (6.) The joy in either case is surpassing and very great, and swallows up all the preceding pain.

Ver. 22. — And ye now therefore have sorrow: but I will see you again, and your hearts shall rejoice, &c. This is the application of the parable, points out its scope and profitable teaching. He compares the two cases, of a woman in child-birth and the Apostles, both in the present suffering and the subsequent joys. Your joy will remain for ever. For I shall rise glorious and immortal, I shall die no more. I shall be present to aid you in all your persecutions and afflictions; I will make you superior to all adversities, and at last crown you with a glorious martyrdom, and raise you to heavenly and eternal joys which no one will take from you. Christ then speaks first of the joy of the Apostles at His own Resurrection, and secondarily of their own resurrection and happiness, which is brought forth by the labour and pain of this life, as a child by the pain of child-birth. S. Cyprian (ad Demetrium) [chap. xi.] excellently says, "A man whose whole glory and happiness is in the world, suffers punishment by worldly misfortunes. He weeps and groans if evil befall him in this world, who cannot fare well when life is past. Whose pleasure is all enjoyed in this life, whose consolations all end here, whose frail and brief life counts upon having some sweetness and pleasure here. But when they go hence, pain and sorrow alone await them. But they whose hopes rest on future blessings, feel no pain at the assaults of present ills. In a word, we are not astounded, or crushed, or grieved by adversities. We murmur not at any disaster, or bodily weakness; living in the Spirit more than in the flesh, we triumph over the weakness of our body by the strength of our mind." And just below: "There flourishes among us the strength of hope, and the stedfastness of faith, and even among the ruins of a falling world our mind is erect, our resolution unmoved, our patience is ever full of joy, and our soul ever rests secure on its God."

Ye have sorrow. Ye are sorrowful on account of My departure and by death, and after My death ye will be sorrowful on account of your impending persecutions and crosses. "And so also will other believers be full of sorrow, who through tears and sufferings are striving after eternal joys," says Alcuin. Moreover, as S. Augustine observes on these sufferings, "we are not sorrowful without joy, but as the Apostle says (Rom 12:12) "rejoicing in hope," for the travailing woman to whom we are compared, is gladdened more at the child who is about to be born, than saddened by her present pangs."

Tropologically. The mind of a penitent sinner, and also the mind of a righteous man, when thinking on martyrdom, entrance into "religion," or any other difficult and heroic work, is like a woman in her pangs, because he strives with great pain and labour to bring His conversion, martyrdom, or entrance into religion, to the birth. Read S. Augustine (Conf. viii. 8), where he records with what great effort he brought to the birth his purpose of a new life. As Isaiah says (chap. xxvi. 17.) But yet this travailing causes great joy. But the ungodly in like manner bring their evil deeds to the birth with great labour and pain, which turns into the torments of hell at last. See Isa 59:4; Psa 7:14; Wisd. 5:7, and elsewhere.

Again, a preacher, a confessor, or any one else who strives to win souls to God, does it with great travail. Whence S. Gregory ( Moral. xxx . 9) compares such an one to a labouring hind, which with great difficulty brings forth her young, and bellows through pain. Explaining Job xxxix. 1. Few persons think what labour is displayed in the preaching of the Fathers. With what pangs, with what efforts in faith and conversation, do they bring forth souls. How do they look round with careful observation, so as to be bold in their directions, compassionate in infirmities, gentle in their exhortations, humble in displaying authority, resolute in contempt of earthly things, unbending in enduring hardships, and yet weak in not ascribing their strength to themselves. How pained for those that fall, how anxious for those that still stand, with what fervour they strive to attain to more, with what fear to keep fast what they have already attained to.

And your joy no man will take from you. "Because Christ, who dieth no more, is their joy" ( Gloss Inter.) And that will be more true in heaven. Hence S. Augustine ( in loc. ), "Nor will any end suffice, save that of which there is no end."

Ver. 23.— And in that day ye shall ask Me nothing. The word ε̉ζωτήσετε signifies either, ye will ask Me no questions, or ye will ask Me for nothing, make no request.

1. S. Cyril explains it in the first sense: There will be no need to ask Me anything, when I have risen and sent the Holy Spirit. For I by my rising, and He by His coming, will teach you all things which concern your office. They had in their ignorance asked Him many things: 'Whither goest Thou?' 'How can we know the way?' 'Show us the Father.' 'Why dost Thou manifest Thyself to us, and not unto the world?' see chap. xiv. 5, 8, 2 2. And here too as to the meaning of the words 'a little while.' He fittingly replies, the Holy Spirit will so enlighten you, that ye will have no need to ask questions, as ye did before." So also Euthymius.

2. S. Chrysostom ( Hom. 78), Theophylact, Ribera, and others explain it thus, "After My Resurrection ye will have no need to pray to Me, ye will have only to ask the Father in My name. This is supported by what next follows." (3.) S. Augustine combines both these explanations, and refers to the day of heavenly glory. "He was asked by the disciples," he says, "when He would restore the kingdom to Israel. He was asked by S. Stephen to receive his spirit. I therefore think that what He here says must be referred to the time when we shall see Him as He is, when nothing will remain to be desired, no secret will have to be inquired about."

Verily, Verily, I say unto you (I most surely promise you, S. Augustine says, "I swear," regarding the words as an oath, whatsoever ye shall ask the Father in My Name, He will give it you. This is a fresh consolation of the Apostles, a fresh instruction given by Christ that they should use His aid, though absent, to obtain all that they needed from the Father, viz., by asking in His Name. Be not distressed at My absence. For I solemnly promise that the Father will give whatever ye ask in My Name. Ye used to ask everything from Me. I am going away, and I put the Father in My place. What ye used to ask of Me, ask now of the Father. He will as readily, as lovingly, and as fully, hear and understand you as I used to do. And object not to the absence or the distance, the Father being in heaven, and you on earth. For the Father is on earth also (since He is everywhere). Nay, He is within you, in your mind and soul, and that not merely by His essence, presence, and power, but also by His Grace. For your soul is His abode and temple, in which He desires to be praised, worshipped, and invoked by you. Therefore invoke Him there as most familiarly and intimately present, and He will hear you then.

Each word is emphatical. (1.) I promise you, because ye are My intimates, My disciples and Apostles, whom I specially love, that I will have a special care of you, and provide for you in everything. And this is said through the Apostles to the faithful in every age, as represented by them. (2.) Whatsoever, that is, which is profitable for you, and for the honour of God. "Something which is something, and not a mere nothing," ( Gloss Inter.) And as S. Augustine says ( in loc. ), "something, which is not 'nothing' in comparison with the Blessed Life." He therefore who asks for anything unlawful or hurtful is not heard. And though we may ask for things temporal, as health, wealth, &c., yet ye ought to ask them for a good purpose, that by them we may the more please God, and perform more good works. (3.) We should ask in a proper manner: that is, humbly, reverently, confidently, ardently, perseveringly. (4.) The Father, as sons asking a father, for He loves you supremely with fatherly affection. 5. " In My Name," by Me and My merits, not your own. 6. " He shall give it you," surely and certainly, if ye ask aright.

In My Name. Plead this with the Father, and it will obtain everything. "He sets forth the virtue of His Name" (says S. Chrysostom), "for when He is merely 'named' before the Father, He worketh marvellous things. Think not that ye will be left; My Name will give you full confidence."

But what is it to ask in the Name of Christ? S. Gregory ( Hom. xxvii.) tells us "Jesus is the Name of the Son. It means Saviour. He therefore asks in the Name of the Saviour, who asks that which pertains to real salvation, for if that is asked which is not expedient, it is not asked in Christ's Name. The Lord therefore says to the Apostles, who were still weak in the faith, "Hitherto have ye asked nothing in My Name, because ye know not how to seek for eternal salvation. And hence it is that S. Paul was not heard, because if he had been freed from temptation it would not have profited him" (2 Cor. xii.) And further on, "Weigh well your petitions; see if ye ask in the Name of Jesus. For ye seek not Jesus, in the house of Jesus, if in the temple of eternity ye pray importunately for temporal things; for a wife, a house, clothing, or food." And S. Augustine. "A thing is not asked in the Name of the Saviour, if it be asked contrary to the purpose of salvation; and he who thinks of Christ what he ought not to think of the only Son of God, does not ask in His Name. But he who asks as he ought receives when he ought to receive. For some things are not denied but deferred, in order that they may be given at a fitting time." So Bede, Rupert, and S. Thomas. All this is quite true, not literally but symbolically.

2d. S. Cyril, and after him Jansenius, say more literally, "He speaks in My Name who so speaks that Christ may manifest Himself as the Mediator, and, together with the Father, the Giver of grace. For as God He and the Father together confer gifts upon us, but as Mediator He presents our prayers to the Father, for He gives us boldness and confidence to approach the Father."

3d. Euthymius says "In My name" means as My people, as Christians.

4th. The genuine meaning is given by S. Chrysostom, Theophylact, Toletus, and others, who say, "To ask in the Name of Christ is to ask through the merits of Christ. For He, by His death, merited for us that we should obtain whatever we ask of God. This with respect to us is grace, with respect to Christ is but justice. His name signifies in Scripture His strength, virtue, merits, grace, dignity, and authority. To ask in the Name of Christ, is in asking to allege His merits, and to trust in them, not in our own; that God may thus look, not on our unworthiness and our sins, but upon the face of His Anointed, and for His holiness and merits grant us that which we do not deserve. Christ therefore points here not merely to God, but to God Incarnate, and obedient as far as unto the death of the Cross. For He merited for us, that the Father should. hear our prayers. And thus the Church ends all her prayers 'through our Lord Jesus Christ.'" The Jews, in like manner, used to pray through the merits of Abraham, &c. We through the merits of Christ, which infinitely surpass theirs.

Fifthly, Ribera explains thus, "Ask as sent by Me, as though I through you ask this of the Father. Ask not as though it were to be given to you, but to Me, as a king makes request to the Pontiff through his legate, and as the brethren of Joseph prayed him for their father's sake to forgive their iniquity, as though He had taken it upon himself, and demanded that it should be forgiven. In like manner Christ confers on us His merits, the authority and grace which He has with the Father, that we may ask the Father through them."

Again, to ask in the name of Christ, is to ask those things which He wishes and desires to be given us, those namely which concern the salvation of the soul. Hence such a prayer is effectual, and is heard by God. And so too the prayers which many use, "0 Lord, give me that which my Lord Christ desires to be in me, which He wishes to be given me, for which He prayed when dying on the Cross, and entreated should be given me: again, what the Blessed Virgin wishes for me, and asks for me, for she greatly longs for my salvation, and knows better than myself what is best for me." This is a pious meaning of the words, but the fourth is more literal, and to the point.

He will give it you. But you will say, 'We find that many ask of God, and obtain not; how then can this be said?' I answer, The reason they obtain not, is because they ask not the things which they ought, nor in the way they ought. As S. James says (iv. 3). For many affirmative propositions in Scripture require certain conditions. And prayer requires: (1.) Humility and reverence, and therefore he who has it not, but prays proudly and presumptuously, like the Pharisee, gains nothing. (2.) It requires contrition for sin, so that he who prays may be, or may heartily wish to be, a friend of God. Sinners therefore, wilfully persisting in sin, are not heard by God. Dost thou wish God to hear thee? Do thou first obey His will, and so God will do thy will, and fulfil thy desires. See Isa. i. 15. (3.) It requires great faith and confidence that we shall obtain what we ask for through the merits of Christ. This confidence many have not, and therefore they obtain not (James i. 6). Hence S. Basil ( Constit. Monast. cap. ii) assigns the reason for our not being heard, "Thou hast not asked rightly, for thou askedst either with doubting, or when engaged on something else." (4.) It requires perseverance (see Luke xi. 7 and 8). S. Augustine (Tract. lxxiii.) rightly observes, "God occasionally refuses what we ask for, because this is more expedient for our salvation and His glory: God therefore hears us, not according to our wishes, but as it is best for our salvation. And thus He hearkened not to S. Paul when he prayed to be delivered from the thorn in the flesh, because it was more profitable to him, to humble him, and that he might continually struggle with and overcome it." See 2 Cor. xii. 9.

Give it you. Hence S. Augustine ( in loc.) thinks that the result of prayer is promised only when we pray for ourselves, but not when we pray for others; for, says he, "The Saints are heard for themselves, not for all. For it is said, 'I will give it you.'" But S. Basil ( Reg. brevier, 261), Toletus, and others, more correctly, and in a more liberal sense, think that the promise holds good, whether we pray for ourselves or for others. For God gives us that which He gives to others for whom we pray. When we pray, He gives us the fruit of our prayer. And this more accords with the very bountiful beneficence of God. Besides, to pray for others, is a work of greater charity, especially if we pray for our enemies. And such a prayer as this is wont to be heard, as Christ was heard in behalf of His crucifiers, and S. Stephen when praying for Saul. S. Gregory ( Hom. xxvii.) gives the reason: "The virtue," he says, "of true prayer is the very sublimest charity. And a man obtains that which he rightly asks for, when his mind is not darkened when he prays, even by hatred of his enemy. But we often overcome the reluctance of our mind to pray, when we pray for our enemies."

Mo

Lapide: Joh 16:23-33

Ver. 23.— And in that day ye shall ask Me nothing. The word ε̉ζωτήσετε signifies either, ye will ask Me no questions, or ye will ask Me for nothing, make no request.

1. S. Cyril explains it in the first sense: There will be no need to ask Me anything, when I have risen and sent the Holy Spirit. For I by my rising, and He by His coming, will teach you all things which concern your office. They had in their ignorance asked Him many things: 'Whither goest Thou?' 'How can we know the way?' 'Show us the Father.' 'Why dost Thou manifest Thyself to us, and not unto the world?' see chap. xiv. 5, 8, 2 2. And here too as to the meaning of the words 'a little while.' He fittingly replies, the Holy Spirit will so enlighten you, that ye will have no need to ask questions, as ye did before." So also Euthymius.

2. S. Chrysostom ( Hom. 78), Theophylact, Ribera, and others explain it thus, "After My Resurrection ye will have no need to pray to Me, ye will have only to ask the Father in My name. This is supported by what next follows." (3.) S. Augustine combines both these explanations, and refers to the day of heavenly glory. "He was asked by the disciples," he says, "when He would restore the kingdom to Israel. He was asked by S. Stephen to receive his spirit. I therefore think that what He here says must be referred to the time when we shall see Him as He is, when nothing will remain to be desired, no secret will have to be inquired about."

Verily, Verily, I say unto you (I most surely promise you, S. Augustine says, "I swear," regarding the words as an oath, whatsoever ye shall ask the Father in My Name, He will give it you. This is a fresh consolation of the Apostles, a fresh instruction given by Christ that they should use His aid, though absent, to obtain all that they needed from the Father, viz., by asking in His Name. Be not distressed at My absence. For I solemnly promise that the Father will give whatever ye ask in My Name. Ye used to ask everything from Me. I am going away, and I put the Father in My place. What ye used to ask of Me, ask now of the Father. He will as readily, as lovingly, and as fully, hear and understand you as I used to do. And object not to the absence or the distance, the Father being in heaven, and you on earth. For the Father is on earth also (since He is everywhere). Nay, He is within you, in your mind and soul, and that not merely by His essence, presence, and power, but also by His Grace. For your soul is His abode and temple, in which He desires to be praised, worshipped, and invoked by you. Therefore invoke Him there as most familiarly and intimately present, and He will hear you then.

Each word is emphatical. (1.) I promise you, because ye are My intimates, My disciples and Apostles, whom I specially love, that I will have a special care of you, and provide for you in everything. And this is said through the Apostles to the faithful in every age, as represented by them. (2.) Whatsoever, that is, which is profitable for you, and for the honour of God. "Something which is something, and not a mere nothing," ( Gloss Inter.) And as S. Augustine says ( in loc. ), "something, which is not 'nothing' in comparison with the Blessed Life." He therefore who asks for anything unlawful or hurtful is not heard. And though we may ask for things temporal, as health, wealth, &c., yet ye ought to ask them for a good purpose, that by them we may the more please God, and perform more good works. (3.) We should ask in a proper manner: that is, humbly, reverently, confidently, ardently, perseveringly. (4.) The Father, as sons asking a father, for He loves you supremely with fatherly affection. 5. " In My Name," by Me and My merits, not your own. 6. " He shall give it you," surely and certainly, if ye ask aright.

In My Name. Plead this with the Father, and it will obtain everything. "He sets forth the virtue of His Name" (says S. Chrysostom), "for when He is merely 'named' before the Father, He worketh marvellous things. Think not that ye will be left; My Name will give you full confidence."

But what is it to ask in the Name of Christ? S. Gregory ( Hom. xxvii.) tells us "Jesus is the Name of the Son. It means Saviour. He therefore asks in the Name of the Saviour, who asks that which pertains to real salvation, for if that is asked which is not expedient, it is not asked in Christ's Name. The Lord therefore says to the Apostles, who were still weak in the faith, "Hitherto have ye asked nothing in My Name, because ye know not how to seek for eternal salvation. And hence it is that S. Paul was not heard, because if he had been freed from temptation it would not have profited him" (2 Cor. xii.) And further on, "Weigh well your petitions; see if ye ask in the Name of Jesus. For ye seek not Jesus, in the house of Jesus, if in the temple of eternity ye pray importunately for temporal things; for a wife, a house, clothing, or food." And S. Augustine. "A thing is not asked in the Name of the Saviour, if it be asked contrary to the purpose of salvation; and he who thinks of Christ what he ought not to think of the only Son of God, does not ask in His Name. But he who asks as he ought receives when he ought to receive. For some things are not denied but deferred, in order that they may be given at a fitting time." So Bede, Rupert, and S. Thomas. All this is quite true, not literally but symbolically.

2d. S. Cyril, and after him Jansenius, say more literally, "He speaks in My Name who so speaks that Christ may manifest Himself as the Mediator, and, together with the Father, the Giver of grace. For as God He and the Father together confer gifts upon us, but as Mediator He presents our prayers to the Father, for He gives us boldness and confidence to approach the Father."

3d. Euthymius says "In My name" means as My people, as Christians.

4th. The genuine meaning is given by S. Chrysostom, Theophylact, Toletus, and others, who say, "To ask in the Name of Christ is to ask through the merits of Christ. For He, by His death, merited for us that we should obtain whatever we ask of God. This with respect to us is grace, with respect to Christ is but justice. His name signifies in Scripture His strength, virtue, merits, grace, dignity, and authority. To ask in the Name of Christ, is in asking to allege His merits, and to trust in them, not in our own; that God may thus look, not on our unworthiness and our sins, but upon the face of His Anointed, and for His holiness and merits grant us that which we do not deserve. Christ therefore points here not merely to God, but to God Incarnate, and obedient as far as unto the death of the Cross. For He merited for us, that the Father should. hear our prayers. And thus the Church ends all her prayers 'through our Lord Jesus Christ.'" The Jews, in like manner, used to pray through the merits of Abraham, &c. We through the merits of Christ, which infinitely surpass theirs.

Fifthly, Ribera explains thus, "Ask as sent by Me, as though I through you ask this of the Father. Ask not as though it were to be given to you, but to Me, as a king makes request to the Pontiff through his legate, and as the brethren of Joseph prayed him for their father's sake to forgive their iniquity, as though He had taken it upon himself, and demanded that it should be forgiven. In like manner Christ confers on us His merits, the authority and grace which He has with the Father, that we may ask the Father through them."

Again, to ask in the name of Christ, is to ask those things which He wishes and desires to be given us, those namely which concern the salvation of the soul. Hence such a prayer is effectual, and is heard by God. And so too the prayers which many use, "0 Lord, give me that which my Lord Christ desires to be in me, which He wishes to be given me, for which He prayed when dying on the Cross, and entreated should be given me: again, what the Blessed Virgin wishes for me, and asks for me, for she greatly longs for my salvation, and knows better than myself what is best for me." This is a pious meaning of the words, but the fourth is more literal, and to the point.

He will give it you. But you will say, 'We find that many ask of God, and obtain not; how then can this be said?' I answer, The reason they obtain not, is because they ask not the things which they ought, nor in the way they ought. As S. James says (iv. 3). For many affirmative propositions in Scripture require certain conditions. And prayer requires: (1.) Humility and reverence, and therefore he who has it not, but prays proudly and presumptuously, like the Pharisee, gains nothing. (2.) It requires contrition for sin, so that he who prays may be, or may heartily wish to be, a friend of God. Sinners therefore, wilfully persisting in sin, are not heard by God. Dost thou wish God to hear thee? Do thou first obey His will, and so God will do thy will, and fulfil thy desires. See Isa. i. 15. (3.) It requires great faith and confidence that we shall obtain what we ask for through the merits of Christ. This confidence many have not, and therefore they obtain not (James i. 6). Hence S. Basil ( Constit. Monast. cap. ii) assigns the reason for our not being heard, "Thou hast not asked rightly, for thou askedst either with doubting, or when engaged on something else." (4.) It requires perseverance (see Luke xi. 7 and 8). S. Augustine (Tract. lxxiii.) rightly observes, "God occasionally refuses what we ask for, because this is more expedient for our salvation and His glory: God therefore hears us, not according to our wishes, but as it is best for our salvation. And thus He hearkened not to S. Paul when he prayed to be delivered from the thorn in the flesh, because it was more profitable to him, to humble him, and that he might continually struggle with and overcome it." See 2 Cor. xii. 9.

Give it you. Hence S. Augustine ( in loc.) thinks that the result of prayer is promised only when we pray for ourselves, but not when we pray for others; for, says he, "The Saints are heard for themselves, not for all. For it is said, 'I will give it you.'" But S. Basil ( Reg. brevier, 261), Toletus, and others, more correctly, and in a more liberal sense, think that the promise holds good, whether we pray for ourselves or for others. For God gives us that which He gives to others for whom we pray. When we pray, He gives us the fruit of our prayer. And this more accords with the very bountiful beneficence of God. Besides, to pray for others, is a work of greater charity, especially if we pray for our enemies. And such a prayer as this is wont to be heard, as Christ was heard in behalf of His crucifiers, and S. Stephen when praying for Saul. S. Gregory ( Hom. xxvii.) gives the reason: "The virtue," he says, "of true prayer is the very sublimest charity. And a man obtains that which he rightly asks for, when his mind is not darkened when he prays, even by hatred of his enemy. But we often overcome the reluctance of our mind to pray, when we pray for our enemies."

Moreover, when occasionally we are not heard when we pray for others, it is either our own fault, or the fault of them for whom we pray, who by their sloth or evil disposition render themselves unworthy of the grace of God, and at times rail against Him, and despise His call.

There is an instance in the Lives of the Fathers. A certain man tempted with the spirit of lust, asked the prayers of a holy anchoret, that he might obtain deliverance. He prayed again and again, but to no purpose. When he wondered at this, God replied, He does not deserve to be heard, because by lazily cherishing obscene thoughts and trifling with them, he is the cause of his own temptation. The anchoret told him this, and then, moved with compunction, the man gave himself to prayer, watching and fasting, and obtained deliverance from his temptation. Those who are tempted should therefore co-operate with those who are praying for them, in order that they may be heard. Just as a sick man should co-operate with his physician, in order to his cure. But if he refuses to do so, all the labour of the physician is useless.

Ver. 24. — Hitherto have ye asked nothing in My Name. Because ye have trusted in My presence, have asked all things of Me in person, and I have gained them from My Father. But now, as I am about to leave you, I refer you to My Father, that ye may obtain from him all that ye require, through the intervention of My Name. For though the Apostles cast out devils, &c., in Christ's Name, yet they did so by asking help from Him who was present with them.

Ask, and ye shall receive. Because I have obtained this from the Father by My merits. Be not sorrowful at My departure, for He will give you greater things than I have ever given, if invoked in My Name. So Euthymius, Maldonatus, &c.

That your joy may be full. (1.) S. Augustine ( in loc.) explains thus, "Ask of God to comfort you in My absence, and to confer on you fulness of joy in eternal happiness." (2.) S. Cyril. If ye ask of God, He will give you the fulness of joy, namely, remission of sins and plenteous grace. (3.) The word "that" signifies the effect and result of your prayers. Ye will rejoice at My Resurrection, but in order to perfect your joy, ask of the Father in My Name all the graces ye need, so that by obtaining them from the Father ye may have fulness of joy, and wish for nothing more in this life. So Ribera, Toletus, Jansenius, and others. This is the true meaning.

Ver. 25.— These things have I spoken to you in proverbs; but the cometh when I shall no longer speak unto you in proverbs, but shall show you plainly of the Father. I said (Preface to Prov.) that a proverb, parable, and adage often meant the same thing, viz, some occult, obscure, and mysterious saying, though it does not contain a parable. This is the meaning here. What I have said about "a little while," "the Holy Spirit," "My departure to the Father," "your joy," &c., seems to you now obscure and enigmatical. But you will soon have full experience of them, both by My own teaching in the forty days, when I shall make known to you the meaning of Holy Scripture (Acts i. 3), and more fully by the Holy Spirit, whom I will send to you at Pentecost, to teach you clearly and distinctly the mysteries of the faith, and to inflame you with the love of them. So S. Augustine, Bede, Maldonatus, and others. S. Gregory ( Moral. xxx. 5) refers this promise to the state of blessedness in heaven, for there it will be most abundantly fulfilled, when we shall see God face to face.

Ver. 26.— In that day ye shall ask in My Name; and I say not unto you that I shall pray the Father for you. I said (xiv. 16), "I will pray the Father, and He shall give you another Comforter." But now there will be no need of My praying, for I shall soon send the Holy Spirit, who will teach you to pray to God in My Name with such great earnestness, that the Father will grant you all things at your prayer, and therefore ye will not then need such prayers as I offered to God when present with you. Hence some Fathers think that Christ does not pray for us in Heaven with prayers, properly so called, but merely by presenting His wounds to the Father. ( See Vasquez, par. iii. tome 1, Quæst. 21). But it is more probable that Christ does pray for us in heaven with prayers properly so called, as I have explained in Rom. viii. 24. Christ means that His earthly presence was not needed in order to pray for them as He used to do.

Ver. 27.— For the Father Himself loveth you, because ye have loved Me. He first loveth us, in calling and urging, us sinners to repentance and love of Him. And we then begin to love Him, and He then pours into us charity and justifying grace, making us His sons and friends. Hence it is clear that charity is the bond between God and man for it causes us to love God, and God in turn to love us, as a friend loves a friend and is loved by him in return.

And have believed that I came forth from God : that is, that I am the Son of God, sent by Him into the world for your and others' salvation. But you will say: "If God loves us, why does not He give of His own accord those things He knows we need, but wishes to be asked?" (1.) Because the reverend Majesty of God demands of us that we should reverence Him by our prayers, and testify that we need His bounty, and that no one can relieve our wants but Himself. We owe to Him the tribute of our prayers.

(2.) The state of man requires us to acknowledge that we depend on Him, are fostered and protected by Him, and that in all things we need His aid and bounty. "Nay, let him openly confess," says S. Augustine, "that he is God's mendicant. Let him humble himself before Him, and with bended neck beg from Him what he needs."

(3.) The greatness of the thing asked for demands it. For we ask of God grace and glory, and there is nothing more excellent than these. God wishes us therefore to buy them by prayer, as it were by a price, that we may value them the more, and carefully preserve them. See S. Basil ( Conat. Monast. chap. ii.)

(4.) The utility and the excellence of prayer demands it. For therein we exercise, 1. Faith, in believing that God is Almighty, All-wise, and Most Good. 2. Hope, for we hope that He will give as all things necessary for this life and the next. 3. Love, whereby we as children ask all these things from a most loving Father. S. Chrysostom says thus on Ps. iv., "Prayer is no slight bond of our love towards God: for it accustoms us to speak to Him, and leads us on to the study of wisdom. For if he who holds much converse with some great and wonderful man, gains thereby great benefit, how much more does he who holds perpetual converse with God?" For "prayer" (as he says elsewhere) "is a talking with God, which makes man a kind of familiar angel with God." See his book "De orando Deum," and Climacus (gradu xxviii), where he gives many excellent testimonies in favour of prayer, and adds, "Prayer is a kind of holy tyranny over God," for it compels Him, as it were, to grant those things which are asked for.

Ver. 28. — I came forth from the Father, and am come into the world. Again I leave the world and go to the Father. I came forth, not by birth of the Virgin, as Jansen maintains, but by My Eternal Generation from the Father. So say the Fathers. Listen to S. Augustine ( in loc. ), "He came forth from the Father, because He is of the Father, and He came into the world, because He showed to the world the Body which He took of the Virgin." And Cyril, "To have come forth from the Father, is nothing else than to have been born, and to have shone forth from the Substance of the Father by that going forth by which He is, and is thus understood to be as in proper subsistence." Euthymius, "I came forth from the Father, signifies that He is of the Substance of the Father, or by every right the Son of the Father." So also Bede, S. Thomas, Lyranus, Ribera, Toletus, and others. This will be more clear from verse 30. And so, too, it is said "they came forth from the Joins of their father" (Heb 7:10; and Isa 39:7). To go forth from the Father is the same as being begotten of Him.

Ver. 29.— His disciples say unto Him, Lo, now speakest thou plainly and speakest no proverb: we now clearly understand that which we did not comprehend before. For Thou spakest obscurely, "A little while, and ye shall not see Me," &c. But now thou explainest it clearly.

Ver. 30. — Now we know that Thou knowest all things. "From our seeing and hearing that Thou understandest our secret thoughts, our doubts, and our desires to understand the meaning of Thy words, for Thou hast anticipated our questionings, and hast of Thine own accord cleared up our doubts. And for this cause we believe the more firmly that Thou art in truth the Son of God, and 183begotten by Him, because Thou knowest all things, and seest the secrets of hearts; which is the property of God." So Cyril; or as Toletus says, "This alone is sufficient to make us believe that Thou camest forth from God, because Thou discoverest our secret thoughts, and makest answer to, them. And if other arguments (many as they are) were wanting, this alone would suffice to make us believe in Thee."

Ver. 31.— Jesus answered them, Do ye now believe?

Ver. 32.— Behold the hour cometh; yea, is now come, that ye shall be scattered every man to his own, and shall leave Me alone; and yet I am not alone, because the Father is with Me. This first clause is read either as a question (with Theophylact, Euthymius, Jansenius, and others) or as an affirmation. The meaning is the same in either case. Do ye believe? But ye will soon show how little and feeble is your faith. Or else, Ye now have faith in Me, but much feebler than you think, for you will flee away, and leave Me. Each of you hasting away to the place which is nearest, and none of you waiting for any others.

I am not alone. I say not this for My own sake, but for your sake. I need not your protection, as I have the Almighty Father withi Me.

Ver. 33. — These things have I spoken unto you, that in Me ye might have peace. The things I said before (ver. 5, and ch. xvi. 18 and 19). That ye might trust confidently in Me, with a mind calm and tranquil, unmoved, and unterrified by the waves of persecution.

In the world ye shall have tribulation, but be of good cheer, I have overcome the world. I have begun to overcome it, by My holy Life and heavenly doctrines, but I will now fully and completely overcome it by My Passion and Death. Be confident then, that as I have overcome it, so will ye overcome it if ye persevere in faith and love. If therefore ye abide in Me, ye also, by My example, and by the grace of the Holy Spirit, which I will give you, will overcome the world; i.e., all the hatred, persecutions, &c., of the Jews (see 1 John 5.). Understand by the world, the prince of the world, and all other adversaries of Christ. So Toletus, Ribera, and others. Be assured then, under every worldly trial, that I have overcome the world, not for Myself but for your sakes I have overcome, that ye might overcome, that I might give you a rule and pattern, that I might obtain from God the grace of victory for you. Contend therefore resolutely, because I will contend in you, and overcome in you, by making you conquerors. For, as S. Augustine says here, He would not have overcome the world, if the world were to conquer His members.

Montanus, and his fellow-martyrs, the disciples of S. Cyprian, trusting in these words were strengthened by them, and exulted in their dark and gloomy prison; for they said, "Where the temptation is great, there is He, the Greater One, who overcomes it in us, and there is no contest in which, by the protection of the Lord, there is not victory." See their Acts in Surius, Feb. 24. And S. Cyprian himself ( Ep. ad. Fortunatum ) says , "If any one, keeping the commands of the Lord, and boldly cleaving to Christ, has stood against the adversary, he must needs be conqueror, for Christ is unconquerable." Also in Epist. to Donatus, "He can seek for nothing from the world who is above the world." And again (Epist. to people of Thibaris), e.g. "The Christian soldier, instructed by His precepts and warnings, trembles not at the battle, but is ready for the Crown." And just before, "The Lord wished we should rejoice in persecutions, because when they come, then the crowns of faith are given, the soldiers of God are proved, the heavens are opened to martyrs." And again, "He is not alone, whose companion in flight is Christ, who keeping the temple of God, wherever he may be, is not without God. And should a robber assault him when flying in solitude, or on the mountains, or a wild beast attack, or hunger, or thirst, or cold afflict, or when hastening over the sea storm and tempest overwhelm him, Christ everywhere beholdeth His soldier, and if he dies in persecution for the honour of His name, He gives Him the reward He has promised He will give in the resurrection." And also in the Treatise de Mortal., "He who is a soldier of God, who, stationed in the heavenly camp, is already hoping for things above, should recognise what He is, in order that there may not be any trepidation or faltering in us at the storms and tempests of the world. For the Lord foretold that these things should come to pass, instructing and teaching us beforehand by His word of encouragement, and preparing and strengthening us to meet them." And he says ( Epist. i. ad Cornelium ): "That the soldiers of Christ cannot be conquered, though they can die, and that they are unconquered because they are not afraid to die." And the Confessors, too, who were in prison and destined to martyrdom, wrote thus touchingly to S. Cyprian, as the encourager of Martyrs:-"What more glorious or what more happy can be granted to any man by Divine favour, than fearlessly to confess the Lord God in the midst of his murderers, and that while the various and exquisite torments of the secular power are raging, even with a racked, tortured, and mangled body, to confess Christ the Son of God with his departing but still free spirit? having broken through all worldly hindrances, to present himself before God freed from them all,—than to win the heavenly kingdom without delay, than to become a fellow-sufferer with Christ by suffering in His Name?" And so too S. Chrysostom, when his banishment was in debate, addressed to his people eleven discourses, beginning thus:- "Many are the floods, and huge the waves, but I fear not drowning, for I stand on the rock. But what think they? Lest I should fear death, to whom to live is Christ and to die is gain? lest I should be afraid of exile, though I know that the earth is the Lord's, and the fulness thereof? or the proscription of my goods, though I know that I brought nothing into the world, neither can I take anything out? The terrors of the world—I despise them; its pleasures—I deride them. I desire not riches, I dread not poverty, I fear not death."

Commentary -- Other

Critics Ask: Joh 16:12

JOHN 16:12 —Did Jesus reveal everything to His disciples or hold back some things?

PROBLEM: Only a short time earlier Jesus left His disciples with the impression that He had told them everything He wanted to communicate to them, saying, “all things that I heard from My Father I have made known to you” ( John 15:15 ). However, here in John 16:12 He reveals, “I still have many things to say to you, but you cannot bear them now.” It appears that these statements are in conflict.

SOLUTION: Some scholars believe that the first statement is proleptical, envisioning in the present everything He was about to tell them in the future as well. In this case, the “many things” (of 16:12 ) would refer to what the Holy Spirit was yet to teach them (cf. 16:13 ).

However, in light of the fact that these are in the same discourse, the latter seems to be a qualification of the former. Thus, the earlier statement means “All that the Father has designed for you at present, I have revealed to you.” In other words, Jesus faithfully communicated what the Father wanted them to know and when the Father wanted them to know it.   

Evidence: Joh 16:8

The Holy Spirit’s role in salvation . The question may arise about the Holy Spirit’s role in the salvation of sinners. The answer is clear from Scripture. We are drawn by, convicted by, born of, and kept by the Holy Spirit. Why then do we need to use the Law when witnessing? Why don’t we just leave the salvation of sinners up to the Holy Spirit? Simply because, just as God has condescended to choose the foolishness of preaching to save those who believe, so He has chosen the Moral Law to bring the knowledge of sin.

Jesus Himself tells us how the Holy Spirit works in the salvation of the lost. He said that when the Holy Spirit comes " he will reprove the world of sin (which is transgression of the Law— 1Jo 3:4 ), and of righteousness (which is of the Law—Romans 8:4), and of judgment (which is by the Law— Rom 2:12 ). So when we use the Law to bring the knowledge of sin to the lost, we simply become instruments He uses to lead sinners to the Savior.

" When 100 years ago earnest scholars decreed that the Law had no relationship to the preaching of the gospel, they deprived the Holy Spirit in the area where their influence prevailed of the only instrument with which He had ever armed Himself to prepare sinners for grace." Paris Reidhead

" The Holy Spirit convicts us...He shows us the Ten Commandments; the Law is the schoolmaster that leads us to Christ. We look in the mirror of the Ten Commandments, and we see ourselves in that mirror." Billy Graham

Evidence: Joh 16:9

Why will sinners go to hell? Much damage has been done to the cause of the gospel by telling the world that they will go to hell " because they don’t believe in Jesus." This makes no sense to the ungodly. It seems unreasonable that God would eternally damn them for not believing something. However, the verse can be explained this way: If a man jumps out of a plane without a parachute, he will perish because he transgressed the law of gravity. Had he put on a parachute, he would have been saved. In one sense, he perished because he didn’t put on the parachute. But the primary reason he died was because he broke the law of gravity.

If a sinner refuses to trust in Jesus Christ when he passes through the door of death, he will perish. This isn’t because he refused to trust the Savior, but because he transgressed the Law of God. Had he " put on the Lord Jesus Christ" ( Rom 13:14 ), he would have been saved; but because he refused to repent, he will suffer the full consequences of his sin. Sin is not " failing to believe in Jesus." Sin is " transgression of the Law" ( 1Jo 3:4 ).

Introduction / Outline

Robertson: John (Book Introduction)

THE Fourth Gospel

By Way of Introduction

Greatest of Books

The test of time has given the palm to the Fourth Gospel over all the books of the world. If Luke’s Gospel is the most beautiful, John’s Gospel is supreme in its height and depth and reach of thought. The picture of Christ here given is the one that has captured the mind and heart of mankind. It is not possible for a believer in Jesus Christ as the Son of God to be indifferent to modern critical views concerning the authorship and historical value of this Holy of Holies of the New Testament. Here we find The Heart of Christ (E. H. Sears), especially in chapters John 14-17. If Jesus did not do or say these things, it is small consolation to be told that the book at least has symbolic and artistic value for the believer. The language of the Fourth Gospel has the clarity of a spring, but we are not able to sound the bottom of the depths. Lucidity and profundity challenge and charm us as we linger over it.

The Beloved Disciple

The book claims to be written by " the disciple whom Jesus loved" (Joh_21:20) who is pointedly identified by a group of believers (apparently in Ephesus) as the writer: " This is the disciple which beareth witness of these things, and wrote these things: and we know that his witness is true" (Joh_21:24). This is the first criticism of the Fourth Gospel of which we have any record, made at the time when the book was first sent forth, made in a postscript to the epilogue or appendix. Possibly the book closed first with Joh_20:31, but chapter 21 is in precisely the same style and was probably added before publication by the author. The natural and obvious meaning of the language in Joh_21:24 is that the Beloved Disciple wrote the whole book. He is apparently still alive when this testimony to his authorship is given. There are scholars who interpret it to mean that the Beloved Disciple is responsible for the facts in the book and not the actual writer, but that is a manifest straining of the language. There is in this verse no provision made for a redactor as distinct from the witness as is plausibly set forth by Dr. A. E. Garvie in The Beloved Disciple (1922).

A Personal Witness

It is manifest all through the book that the writer is the witness who is making the contribution of his personal knowledge of the Lord Jesus Christ during his earthly ministry. In Joh_1:14 he plainly says that " the Word became flesh, and dwelt among us and we beheld his glory" ( etheasametha tēn doxan autou ). He here associates others with him in this witness to the glory of the Word, but in Joh_21:25 he employs the singular " I suppose" ( oimai ) in sharp distinction from the plural " we know" ( oidamen ) just before. The writer is present in nearly all the scenes described. The word witness ( marturě , marturia ) so common in this Gospel (Joh_1:7, Joh_1:8, Joh_1:19; Joh_3:11, Joh_3:26, Joh_3:33; Joh_5:31; Joh_12:17; Joh_21:24, etc.) illustrates well this point of view. In the Gospel of Luke we have the work of one who was not a personal witness of Christ (Luk_1:1-4). In the Gospel of Matthew we possess either the whole work of a personal follower and apostle or at least the Logia of Matthew according to Papias preserved in it. In Mark’s Gospel we have as the basis the preaching of Simon Peter as preserved by his interpreter John Mark. John’s Gospel claims to be the personal witness of " the disciple whom Jesus loved" and as such deserves and has received exceptional esteem. One may note all through the book evidences of an eyewitness in the vivid details.

With a Home in Jerusalem

It is not only that the writer was a Jew who knew accurately places and events in Palestine, once denied though now universally admitted. The Beloved Disciple took the mother of Jesus " to his own home" ( eis ta idia , Joh_19:27) from the Cross when Jesus commended his mother to his care. But this Beloved Disciple had access to the palace of the high priest (Joh_18:15.). Delff ( Das vierte Evangelium wiederhergestellt , 1890) argues that this fact shows that the Beloved Disciple was not one of the twelve apostles, one of a priestly family of wealth in Jerusalem. He does seem to have had special information concerning what took place in the Sanhedrin (Joh_7:45-52; Joh_11:47-53; Joh_12:10.). But at once we are confronted with the difficulty of supposing one outside of the circle of the twelve on even more intimate terms with Jesus than the twelve themselves and who was even present at the last passover meal and reclined on the bosom of Jesus (Joh_13:23). Nor is this all, for he was one of the seven disciples by the Sea of Galilee (Joh_21:1.) when Peter speaks to Jesus about the " Beloved Disciple" (Joh_21:20).

Only One John of Ephesus

It is true that an ambiguous statement of Papias (circa a.d. 120) is contained in Eusebius where the phrase " the Elder John " ( ho presbuteros Iōannēs ) occurs. The most natural way to understand Papias is that he is referring to the Apostle John by this phrase as he describes the teachings of the apostles by " the words of the elders" just before. This interpretation of the allusion of Papias has been rendered almost certain by the work of Dom John Chapman, John the Presbyter and the Fourth Gospel (1911). Not before Eusebius is the error found of two Johns in Ephesus, one the apostle, the other the so-called Presbyter. " Papias is no witness for the admission of two Johns of Asia Minor. Irenaeus, too, in any case, knows of but one John of Asia Minor. And this John was an eye-witness of our Lord’s Life" (Bousset, Die Offenbarumg des Joh. , p. 38, translation of Nolloth, The Fourth Evangelist , p. 63, note). Let this be admitted and much becomes clear.

No Early Martyrdom for the Apostle John

In 1862 a fragment of the Chronicle of Georgius Hamartolus, a Byzantine monk of the ninth century, was published. It is the Codex Coislinianus , Paris, 305, which differs from the other manuscripts of this author in saying that John according to Papias was slain by the Jews ( hupo Ioudaiōn anēirethē ) while the other manuscripts say that John rested in peace ( en eirēnēi anepausato ). The passage also quotes Eusebius to the effect that John received Asia as his sphere of work and lived and died in Ephesus. This same George the Sinner misquotes Origen about the death of John for Origen really says that the Roman king condemned him to the Isle of Patmos, not to death. Another fragment of Philip of Side, apparently used by Georgius, makes the same erroneous reference to Papias. It is therefore a worthless legend growing out of the martyrdom promised James and John by Jesus (Mar_10:39; Mat_20:23) and realized by James first of all (Act_12:1.). John drank the cup in the exile to Patmos. The correction to Peter in Joh_21:20-23 would have no meaning if the Apostle John had already been put to death.

The Author the Apostle John

Loisy ( Le Quatr. Evangile , p. 132) says that if one takes literally what is given in the body of the Gospel of the Beloved Disciple he is bound to be one of the twelve. Loisy does not take it " literally." But why not? Are we to assume that the author of this greatest of books is playing a part or using a deliberate artifice to deceive? It may be asked why John does not use his own name instead of a nom de plume . Reference can be made to the Gospels of Matthew, Mark, and Luke, no one of which gives the author’s name. One can see a reason for the turn here given since the book consists so largely of personal experiences of the author with Christ. He thus avoids the too frequent use of the personal pronoun and preserves the element of witness which marks the whole book. One by one the other twelve apostles disappear if we test their claims for the authorship. In the list of seven in chapter John 21 it is easy to drop the names of Simon Peter, Thomas, and Nathanael. There are left two unnamed disciples and the sons of Zebedee (here alone mentioned, not even named, in the book). John in this Gospel always means the Baptist. Why does the author so uniformly slight the sons of Zebedee if not one of them himself? In the Acts Luke does not mention his own name nor that of Titus his brother, though so many other friends of Paul are named. If the Beloved Disciple is John the Apostle, the silence about James and himself is easily understood. James is ruled out because of his early death (Act_12:1). The evidence in the Gospel points directly to the Apostle John as the author.

Early and Clear Witness to the Apostle John

Ignatius ( ad Philad . vii. 1) about a.d. 110 says of the Spirit that " he knows whence he comes and whither he is going," a clear allusion to Joh_3:8. Polycarp ( ad Phil . S 7) quotes 1Jo_4:2, 1Jo_4:3. Eusebius states that Papias quoted First John. Irenaeus is quoted by Eusebius (H.E. V, 20) as saying that he used as a boy to hear Polycarp tell " of his intercourse with John and the others who had seen the Lord." Irenaeus accepted all our Four Gospels. Tatian made his Diatessaron out of the Four Gospels alone. Theophilus of Antioch ( ad Autol . ii. 22) calls John the author of the Fourth Gospel. This was about a.d. 180. The Muratorian Canon near the close of the second century names John as the author of the Fourth Gospel. Till after the time of Origen no opposition to the Johannine authorship appears outside of Marcion and the Alogi. No other New Testament book has stronger external evidence.

The Use of the Synoptic Gospels

As the latest of the Gospels and by the oldest living apostle, it is only natural that there should be an infrequent use of the Synoptic Gospels. Outside of the events of Passion Week and the Resurrection period the Fourth Gospel touches the Synoptic narrative in only one incident, that of the Feeding of the Five Thousand and the walking on the water. The author supplements the Synoptic record in various ways. He mentions two passovers not given by the other Gospels (Joh_2:23; Joh_6:4) and another (Joh_5:1) may be implied. Otherwise we could not know certainly that the ministry of Jesus was more than a year in length. He adds greatly to our knowledge of the first year of our Lord’s public ministry (" the year of obscurity," Stalker) without which we should know little of this beginning (John 1:19-4:45). The Synoptics give mainly the Galilean and Perean and Judean ministry, but John adds a considerable Jerusalem ministry which is really demanded by allusions in the Synoptics. The Prologue (John 1:1-18) relates the Incarnation to God’s eternal purpose as in Col_1:14-20 and Heb_1:1-3 and employs the language of the intellectuals of the time ( Logos - Word) to interpret Christ as the Incarnate Son of God.

A Different Style of Teaching

So different is it in fact that some men bluntly assert that Jesus could not have spoken in the same fashion as presented in the Synoptics and in the Fourth Gospel. Such critics need to recall the Socrates of Xenophon’s Memorabilia and of Plato’s Dialogues . There is a difference beyond a doubt, but there is also some difference in the reports in the Synoptics. Jesus for the most part spoke in Aramaic, sometimes in Greek, as to the great crowds from around Palestine (the Sermon on the Mount, for instance). There is the Logia of Jesus (Q of criticism) preserved in the non-Markan portions of Matthew and Luke besides Mark, and the rest of Matthew and Luke. Certain natural individualities are preserved. The difference is greater in the Fourth Gospel, because John writes in the ripeness of age and in the richness of his long experience. He gives his reminiscences mellowed by long reflection and yet with rare dramatic power. The simplicity of the language leads many to think that they understand this Gospel when they fail to see the graphic pictures as in chapters John 7-11. The book fairly throbs with life. There is, no doubt, a Johannine style here, but curiously enough there exists in the Logia (Q) a genuine Johannine passage written long before the Fourth Gospel (Mat_11:25-30; Luk_10:21-24). The use of " the Father" and " the Son" is thoroughly Johannine. It is clear that Jesus used the Johannine type of teaching also. Perhaps critics do not make enough allowance for the versatility and variety in Jesus.

The Same Style in the Discourses

It is further objected that there is no difference in style between the discourses of Jesus in John’s Gospel and his own narrative style. There is an element of truth in this criticism. There are passages where it is not easy to tell where discourse ends and narrative begins. See, for instance, Joh_3:16-21. Does the discourse of Jesus end with Joh_3:15, Joh_3:16, or Joh_3:21? So in Joh_12:44-50. Does John give here a resumé of Christ’s teaching or a separate discourse? It is true also that John preserves in a vivid way the conversational style of Christ as in chapters 4, 6, 7, 8, 9. In the Synoptic Gospels this element is not so striking, but we do not have to say that John has done as Shakespeare did with his characters. Each Gospel to a certain extent has the colouring of the author in reporting the words of Jesus. An element of this is inevitable unless men are mere automata, phonographs, or radios. But each Gospel preserves an accurate and vivid picture of Christ. We need all four pictures including that of John’s Gospel for the whole view of Christ.

Historical Value of the Fourth Gospel

It is just here that the chief attack is made on the Fourth Gospel even by some who admit the Johannine authorship. It is now assumed by some that the Fourth Gospel is not on a par with the Synoptics in historical reliability and some harmonies omit it entirely or place it separately at the close, though certainly Tatian used it with the Synoptics in his Diatessaron , the first harmony of the Gospels. Some even follow Schmiedel in seeing only a symbolic or parabolic character in the miracles in the Fourth Gospel, particularly in the narrative of the raising of Lazarus in chapter John 11 which occurs here alone. But John makes this miracle play quite an important part in the culmination of events at the end. Clearly the author professes to be giving actual data largely out of his own experience and knowledge. It is objected by some that the Fourth Gospel gives an unnatural picture of Christ with Messianic claims at the very start. But the Synoptics give that same claim at the baptism and temptation, not to mention Luke’s account of the Boy Jesus in the temple. The picture of the Jews as hostile to Jesus is said to be overdrawn in the Fourth Gospel. The answer to that appears in the Sermon on the Mount, the Sabbath miracles, the efforts of the Pharisees and lawyers to catch Jesus in his talk, the final denunciation in Matt 23, all in the Synoptics. The opposition to Jesus grew steadily as he revealed himself more clearly. Some of the difficulties raised are gratuitous as in the early cleansing of the temple as if it could not have happened twice, confounding the draught of fishes in chapter John 21 with that in Luke 5, making Mary of Bethany at the feast of a Simon in chapter John 12 the same as the sinful woman at the feast of another Simon in Luke 7, making John’s Gospel locate the last passover meal a day ahead instead of at the regular time as the Synoptics have it. Rightly interpreted these difficulties disappear. In simple truth, if one takes the Fourth Gospel at its face value, the personal recollections of the aged John phrased in his own way to supplement the narratives in the Synoptics, there is little left to give serious trouble. The Jerusalem ministry with the feasts is a case in point. The narrative of the call of the first disciples in chapter John 1 is another. The author followed Simon in bringing also his own brother James to Jesus. John was present in the appearance of Christ before Annas, and Pilate. He was at the Cross when no other apostles were there. He took the mother of Jesus to his home and then returned to the Cross. He saw the piercing of the side of Jesus. He knew and saw the deed of Joseph of Arimathea and Nicodemus. E. H. Askwith has a most helpful discussion of this whole problem in The Historical Value of the Fourth Gospel (1910).

Like the Johannine Epistles

Critics of all classes agree that, whoever was the author of the Fourth Gospel, the same man wrote the First Epistle of John. There is the same inimitable style, the same vocabulary, the same theological outlook. Undoubtedly the same author wrote also Second and Third John, for, brief as they are, they exhibit the same characteristics. In Second and Third John the author describes himself as " the Elder" ( ho presbuteros ), which fact has led some to argue for the mythical " Presbyter John" as the author in place of the Apostle John and so of First John and the Fourth Gospel. It is argued that the Apostle John would have termed himself " the Apostle John" after the fashion of Paul. But the example of the Apostle Peter disposes of that argument, for in addressing the elders (1Pe_5:1) he calls himself " your fellow-elder" ( ho sunpresbuteros ). In the Epistles John opposes Gnosticism both of the Docetic type which denied the actual humanity of Jesus as in 1Jo_1:1-4 and the Cerinthian type which denied the identity of the man Jesus and the aeon Christ which came on Jesus at his baptism and left him at his death on the Cross as in 1Jo_2:22. One of the many stories told about John is his abhorrence of Cerinthus when found in the same public bath with him. As Westcott shows, the Epistles of John prove his actual humanity while assuming his deity, whereas the Fourth Gospel proves his deity while assuming his humanity.

But Different from the Apocalypse

It should be said at once that the Johannine authorship of the Fourth Gospel does not depend on that of the Apocalypse. In fact, some men hold to the Johannine authorship of the Apocalypse who deny that of the Gospel while some hold directly the opposite view. Some deny the Johannine authorship of both Gospel and Apocalypse, while the majority hold to the Johannine authorship of Gospel, Epistles, and Apocalypse as was the general rule till after the time of Origen. The author of the Apocalypse claims to be John (Rev_1:4, Rev_1:9; Rev_22:8), though what John he does not say. Denial of the existence of a " Presbyter John" naturally leads one to think of the Apostle John. Origen says that John, the brother of James, was banished to the Isle of Patmos where he saw the Apocalypse. There is undoubted radical difference in language between the Apocalypse and the other Johannine books which will receive discussion when the Apocalypse is reached. Westcott explained these differences as due to the early date of the Apocalypse in the reign of Vespasian before John had become master of the Greek language. Even J. H. Moulton ( Prolegomena , p. 9, note 4) says bluntly: " If its date was 95 a.d., the author cannot have written the fourth Gospel only a short time after." Or before, he would say. But the date of the Apocalypse seems definitely to belong to the reign of Domitian. So one ventures to call attention to the statement in Act_4:13 where Peter and John are described as agrammatoi kai idiōtai (unlettered and private or unschooled men). It is curious also that it is precisely in 2Peter and the Apocalypse that we have so many grammatical solecisms and peculiarities. We know that the Fourth Gospel was reviewed by a group of John’s friends in Ephesus, while he was apparently alone in the Isle of Patmos. The excitement of the visions would naturally increase the uncouth vernacular of the Apocalypse so much like that in the Greek papyri as seen in Milligan’s Greek Papyri , for instance. This being true, one is able, in spite of Moulton’s dictum, to hold to the Johannine authorship of both Gospel and Apocalypse and not far apart in date.

The Unity of the Gospel

This has been attacked in various ways in spite of the identity of style throughout. There are clearly three parts in the Gospel: the Prologue, John 1:1-18, the Body of the Book, John 1:19-20:31, the Epilogue, John 21. But there is no evidence that the Prologue was added by another hand, even though the use of Logos (Word) for Christ does not occur thereafter. This high conception of Christ dominates the whole book. Some argue that the Epilogue was added by some one else than John, but here again there is no proof and no real reason for the supposition. It is possible, as already stated, that John stopped at Joh_20:31 and then added John 21 before sending the book forth after his friends added Joh_21:24 as their endorsement of the volume. Some scholars claim that they detect various displacements in the arrangement of the material, but such subjective criticism is never convincing. There are undoubtedly long gaps in the narrative as between chapters 5 and 6, but John is not giving a continuous narrative, but only a supplementary account assuming knowledge of the Synoptics. It is held that editorial comments by redactors can be detected here and there. Perhaps, and perhaps not. The unity of this great book stands even if that be true.

Original Language of the Book

The late Dr. C. F. Burney of Oxford wrote a volume called, The Aramaic Origin of the Fourth Gospel (1922) in which he tried to prove that the Fourth Gospel is really the first in time and was originally written in Aramaic. The theory excited some interest, but did not convince either Aramaic or Greek scholars to an appreciable extent. Some of the examples cited are plausible and some quite fanciful. This theory cannot be appealed to in any serious interpretation of the Fourth Gospel. The author was beyond doubt a Jew, but he wrote in the Koiné Greek of his time that is comparatively free from crude Semiticisms, perhaps due in part to the help of the friends in Ephesus.

The Purpose of the Book

He tells us himself in Joh_20:30. He has made a selection of the many signs wrought by Jesus for an obvious purpose: " But these are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name." This is the high and noble purpose plainly stated by the author. The book is thus confessedly apologetic and this fact ruins it with the critics who demand a dull and dry chronicle of events without plan or purpose in a book of history. Such a book would not be read and would be of little value if written. Each of the Synoptics is written with a purpose and every history or biography worth reading is written with a purpose. It is one thing to have a purpose in writing, but quite another to suppress or distort facts in order to create the impression that one wishes. This John did not do. He has given us his deliberate, mature, tested view of Jesus Christ as shown to him while alive and as proven since his resurrection. He writes to win others to like faith in Christ.

John’s Portrait of Christ

No one questions that the Fourth Gospel asserts the deity of Christ. It is in the Prologue at the very start: " And the Word was God" (Joh_1:1) and in the correct text of Joh_1:18, " God only begotten" ( theos monogenēs ). It occurs repeatedly in the book as in the witness of the Baptist: " This is the Son of God" (Joh_1:34). It is in the charge of the Pharisees (Joh_5:18) and the claim of Christ himself (Joh_5:20-23; Joh_6:48; Joh_8:12, Joh_8:58; Joh_11:25; Joh_14:9; Joh_17:5) with the full and frank conviction of the author in Joh_20:31. He has made good his purpose. He has proven that Jesus of Nazareth is the Son of God. With some critics this purpose has vitiated the entire book. The effort has been made to show that Paul, Peter, the Epistle to the Hebrews, the Synoptics give a lower view of Christ without the term theos applied to him. In particular it was once argued that Q, the Logia of Jesus, used by Matthew and Luke (the non-Markan portions in both Matthew and Luke), gives a reduced picture of Jesus as on a lower plane than God, the Arian or Ritschlian view at any rate as answering for God to us though not God in actual nature. But in the Logia of Jesus we find the same essential picture of Jesus Christ as the Son of God and the Son of Man as I have shown in my The Christ of the Logia (1924). The only way to get rid of the deity of Christ in the New Testament is to throw overboard all the books in it as legendary or reflections of late theological development away from the original picture. The very earliest picture drawn of Christ that has been preserved to us, that in the Logia of Jesus (drawn W. M. Ramsay believes before Christ’s crucifixion), is in essential agreement with the fully drawn portrait in the Fourth Gospel. Each picture in the Four Gospels adds touches of its own, but the features are the same, those of the God-Man Jesus Christ, the Saviour of the world. The brilliant blind preacher of Edinburgh, George Matheson, sees this clearly ( Studies in the Portrait of the Messiah , 1900; St. John’s Portrait of Christ , 1910).

JFB: John (Book Introduction)

THE author of the Fourth Gospel was the younger of the two sons of Zebedee, a fisherman on the Sea of Galilee, who resided at Bethsaida, where were born Peter and Andrew his brother, and Philip also. His mother's name was Salome, who, though not without her imperfections (Mat 20:20-28), was one of those dear and honored women who accompanied the Lord on one of His preaching circuits through Galilee, ministering to His bodily wants; who followed Him to the cross, and bought sweet spices to anoint Him after His burial, but, on bringing them to the grave, on the morning of the First Day of the week, found their loving services gloriously superseded by His resurrection ere they arrived. His father, Zebedee, appears to have been in good circumstances, owning a vessel of his own and having hired servants (Mar 1:20). Our Evangelist, whose occupation was that of a fisherman with his father, was beyond doubt a disciple of the Baptist, and one of the two who had the first interview with Jesus. He was called while engaged at his secular occupation (Mat 4:21-22), and again on a memorable occasion (Luk 5:1-11), and finally chosen as one of the Twelve Apostles (Mat 10:2). He was the youngest of the Twelve--the "Benjamin," as DA COSTA calls him--and he and James his brother were named in the native tongue by Him who knew the heart, "Boanerges," which the Evangelist Mark (Mar 3:17) explains to mean "Sons of thunder"; no doubt from their natural vehemence of character. They and Peter constituted that select triumvirate of whom see on Luk 9:28. But the highest honor bestowed on this disciple was his being admitted to the bosom place with his Lord at the table, as "the disciple whom Jesus loved" (Joh 13:23; Joh 20:2; Joh 21:7, Joh 20:24), and to have committed to him by the dying Redeemer the care of His mother (Joh 19:26-27). There can be no reasonable doubt that this distinction was due to a sympathy with His own spirit and mind on the part of John which the all-penetrating Eye of their common Master beheld in none of the rest; and although this was probably never seen either in his life or in his ministry by his fellow apostles, it is brought out wonderfully in his writings, which, in Christ-like spirituality, heavenliness, and love, surpass, we may freely say, all the other inspired writings.

After the effusion of the Spirit on the day of Pentecost, we find him in constant but silent company with Peter, the great spokesman and actor in the infant Church until the accession of Paul. While his love to the Lord Jesus drew him spontaneously to the side of His eminent servant, and his chastened vehemence made him ready to stand courageously by him, and suffer with him, in all that his testimony to Jesus might cost him, his modest humility, as the youngest of all the apostles, made him an admiring listener and faithful supporter of his brother apostle rather than a speaker or separate actor. Ecclesiastical history is uniform in testifying that John went to Asia Minor; but it is next to certain that this could not have been till after the death both of Peter and Paul; that he resided at Ephesus, whence, as from a center, he superintended the churches of that region, paying them occasional visits; and that he long survived the other apostles. Whether the mother of Jesus died before this, or went with John to Ephesus, where she died and was buried, is not agreed. One or two anecdotes of his later days have been handed down by tradition, one at least bearing marks of reasonable probability. But it is not necessary to give them here. In the reign of Domitian (A.D. 81-96) he was banished to "the isle that is called Patmos" (a small rocky and then almost uninhabited island in the Ægean Sea), "for the word of God and for the testimony of Jesus Christ" (Rev 1:9). IRENÆUS and EUSEBIUS say that this took place about the end of Domitian's reign. That he was thrown into a cauldron of boiling oil, and miraculously delivered, is one of those legends which, though reported by TERTULLIAN and JEROME, is entitled to no credit. His return from exile took place during the brief but tolerant reign of Nerva; he died at Ephesus in the reign of Trajan [EUSEBIUS, Ecclesiastical History, 3.23], at an age above ninety, according to some; according to others, one hundred; and even one hundred twenty, according to others still. The intermediate number is generally regarded as probably the nearest to the truth.

As to the date of this Gospel, the arguments for its having been composed before the destruction of Jerusalem (though relied on by some superior critics) are of the slenderest nature; such as the expression in Joh 5:2, "there is at Jerusalem, by the sheep-gate, a pool," &c.; there being no allusion to Peter's martyrdom as having occurred according to the prediction in Joh 21:18 --a thing too well known to require mention. That it was composed long after the destruction of Jerusalem, and after the decease of all the other apostles, is next to certain, though the precise time cannot be determined. Probably it was before his banishment, however; and if we date it between the years 90 and 94, we shall probably be close to the truth.

As to the readers for whom it was more immediately designed, that they were Gentiles we might naturally presume from the lateness of the date; but the multitude of explanations of things familiar to every Jew puts this beyond all question.

No doubt was ever thrown upon the genuineness and authenticity of this Gospel till about the close of the eighteenth century; nor were these embodied in any formal attack upon it till BRETSCHNEIDER, in 1820, issued his famous treatise [Probabilia], the conclusions of which he afterwards was candid enough to admit had been satisfactorily disproved. To advert to these would be as painful as unnecessary; consisting as they mostly do of assertions regarding the Discourses of our Lord recorded in this Gospel which are revolting to every spiritual mind. The Tubingen school did their best, on their peculiar mode of reasoning, to galvanize into fresh life this theory of the post-Joannean date of the Fourth Gospel; and some Unitarian critics still cling to it. But to use the striking language of VAN OOSTERZEE regarding similar speculations on the Third Gospel, "Behold, the feet of them that shall carry it out dead are already at the door" (Act 5:9). Is there one mind of the least elevation of spiritual discernment that does not see in this Gospel marks of historical truth and a surpassing glory such as none of the other Gospels possess, brightly as they too attest their own verity; and who will not be ready to say that if not historically true, and true just as it stands, it never could have been by mortal man composed or conceived?

Of the peculiarities of this Gospel, we note here only two. The one is its reflective character. While the others are purely narrative, the Fourth Evangelist, "pauses, as it were, at every turn," as DA COSTA says [Four Witnesses, p. 234], "at one time to give a reason, at another to fix the attention, to deduce consequences, or make applications, or to give utterance to the language of praise." See Joh 2:20-21, Joh 2:23-25; Joh 4:1-2; Joh 7:37-39; Joh 11:12-13, Joh 11:49-52; Joh 21:18-19, Joh 21:22-23. The other peculiarity of this Gospel is its supplementary character. By this, in the present instance, we mean something more than the studiousness with which he omits many most important particulars in our Lord's history, for no conceivable reason but that they were already familiar as household words to all his readers, through the three preceding Gospels, and his substituting in place of these an immense quantity of the richest matter not found in the other Gospels. We refer here more particularly to the nature of the additions which distinguish this Gospel; particularly the notices of the different Passovers which occurred during our Lord's public ministry, and the record of His teaching at Jerusalem, without which it is not too much to say that we could have had but a most imperfect conception either of the duration of His ministry or of the plan of it. But another feature of these additions is quite as noticeable and not less important. "We find," to use again the words of DA COSTA [Four Witnesses, pp. 238, 239], slightly abridged, "only six of our Lord's miracles recorded in this Gospel, but these are all of the most remarkable kind, and surpass the rest in depth, specialty of application, and fulness of meaning. Of these six we find only one in the other three Gospels--the multiplication of the loaves. That miracle chiefly, it would seem, on account of the important instructions of which it furnished the occasion (John 6:1-71), is here recorded anew. The five other tokens of divine power are distinguished from among the many recorded in the three other Gospels by their furnishing a still higher display of power and command over the ordinary laws and course of nature. Thus we find recorded here the first of all the miracles that Jesus wrought--the changing of water into wine (Joh 2:1-11), the cure of the nobleman's son at a distance (Joh 4:43-54); of the numerous cures of the lame and the paralytic by the word of Jesus, only one--of the man impotent for thirty and eight years (Joh 5:1-9); of the many cures of the blind, one only--of the man born blind (Joh 9:1-12); the restoration of Lazarus, not from a deathbed, like Jairus' daughter, nor from a bier, like the widow of Nain's son, but from the grave, and after lying there four days, and there sinking into corruption (John 11:1-44); and lastly, after His resurrection, the miraculous draught of fishes on the Sea of Tiberias (Joh 21:5-11). But these are all recorded chiefly to give occasion for the record of those astonishing discourses and conversations, alike with friends and with foes, with His disciples and with the multitude which they drew forth."

Other illustrations of the peculiarities of this Gospel will occur, and other points connected with it be adverted to, in the course of the Commentary.

JFB: John (Outline)

• THE WORD MADE FLESH. (Joh 1:1-14)
• A SAYING OF THE BAPTIST CONFIRMATORY OF THIS. (Joh 1:15)
• SAME SUBJECT CONTINUED. (Joh 1:16-18)
• THE BAPTIST'S TESTIMONY TO CHRIST. (John 1:19-36)
• FIRST GATHERING OF DISCIPLES--JOHN ANDREW, SIMON, PHILIP, NATHANAEL. (Joh 1:37-51)
• FIRST MIRACLE, WATER MADE WINE--BRIEF VISIT TO CAPERNAUM. (Joh 2:1-12)
• CHRIST'S FIRST PASSOVER--FIRST CLEANSING OF THE TEMPLE. (Joh 2:13-25)
• NIGHT INTERVIEW OF NICODEMUS WITH JESUS. (John 3:1-21)
• JESUS IN THE NEIGHBORHOOD OF THE BAPTIST--HIS NOBLE TESTIMONY TO HIS MASTER. (John 3:22-36)
• CHRIST AND THE WOMAN OF SAMARIA--THE SAMARITANS OF SYCHAR. (John 4:1-42)
• SECOND GALILEAN MIRACLE--HEALING OF THE COURTIER'S SON. (Joh 4:43-54)
• THE IMPOTENT MAN HEALED--DISCOURSE OCCASIONED BY THE PERSECUTION ARISING THEREUPON. (John 5:1-47)
• FIVE THOUSAND MIRACULOUSLY FED. (Joh 6:1-13)
• JESUS WALKS ON THE SEA. (Joh 6:14-21)
• JESUS FOLLOWED BY THE MULTITUDES TO CAPERNAUM, DISCOURSES TO THEM IN THE SYNAGOGUE OF THE BREAD OF LIFE--EFFECT OF THIS ON TWO CLASSES OF THE DISCIPLES. (John 6:22-71) These verses are a little involved, from the Evangelist's desire to mention every circumstance, however minute, that might call up the scene as vividly to the reader as it stood before his own view.
• CHRIST AT THE FEAST OF TABERNACLES. (John 7:1-53)
• THE WOMAN TAKEN IN ADULTERY. (Joh 8:1-11)
• FURTHER DISCOURSES OF JESUS--ATTEMPT TO STONE HIM. (John 8:12-59)
• THE OPENING OF THE EYES OF ONE BORN BLIND, AND WHAT FOLLOWED ON IT. (John 9:1-41)
• THE GOOD SHEPHERD. (John 10:1-21)
• DISCOURSE AT THE FEAST OF DEDICATION--FROM THE FURY OF HIS ENEMIES JESUS ESCAPES BEYOND JORDAN, WHERE MANY BELIEVE ON HIM. (John 10:22-42)
• LAZARUS RAISED FROM THE DEAD--THE CONSEQUENCES OF THIS. (John 11:1-46)
• THE ANOINTING AT BETHANY. (Joh 12:1-11)
• CHRIST'S TRIUMPHAL ENTRY INTO JERUSALEM. (Joh 12:12-19)
• SOME GREEKS DESIRE TO SEE JESUS--THE DISCOURSE AND SCENE THEREUPON. (John 12:20-36)
• AT THE LAST SUPPER JESUS WASHES THE DISCIPLES' FEET--THE DISCOURSE ARISING THEREUPON. (John 13:1-20)
• THE TRAITOR INDICATED--HE LEAVES THE SUPPER ROOM. (Joh 13:21-30)
• DISCOURSE AFTER THE TRAITOR'S DEPARTURE--PETER'S SELF-CONFIDENCE--HIS FALL PREDICTED. (Joh 13:31-38)
• DISCOURSE AT THE TABLE, AFTER SUPPER. (John 14:1-31)
• DISCOURSE AT THE SUPPER TABLE CONTINUED. (John 15:1-27) The spiritual oneness of Christ and His people, and His relation to them as the Source of all their spiritual life and fruitfulness, are here beautifully set forth by a figure familiar to Jewish ears (Isa 5:1, &c.).
• DISCOURSE AT THE SUPPER TABLE CONCLUDED. (John 16:1-33)
• THE INTERCESSORY PRAYER. (John 17:1-26)
• BETRAYAL AND APPREHENSION OF JESUS. (Joh 18:1-13)
• JESUS BEFORE PILATE. (Joh 18:28-40)
• JESUS BEFORE PILATE--SCOURGED--TREATED WITH OTHER SEVERITIES AND INSULTS--DELIVERED UP, AND LED AWAY TO BE CRUCIFIED. (John 19:1-16)
• CRUCIFIXION AND DEATH OF THE LORD JESUS. (Joh 19:17-30)
• BURIAL OF CHRIST. (Joh 19:31-42)
• MARY'S VISIT TO THE SEPULCHRE, AND RETURN TO IT WITH PETER AND JOHN--HER RISEN LORD APPEARS TO HER. (John 20:1-18)
• JESUS APPEARS TO THE ASSEMBLED DISCIPLES. (Joh 20:19-23)
• JESUS AGAIN APPEARS TO THE ASSEMBLED DISCIPLES. (Joh 20:24-29)
• FIRST CLOSE OF THIS GOSPEL. (Joh 20:30-31)
• SUPPLEMENTARY PARTICULARS. (John 21:1-23)
• FINAL CLOSE OF THIS GOSPEL. (Joh 21:24-25)
• JESUS BEFORE ANNAS AND CAIAPHAS--FALL OF PETER. (Joh 18:13-27)

TSK: John (Book Introduction)

John, who, according to the unanimous testimony of the ancient fathers and ecclesiastical writers, was the author of this Gospel, was the son of Zebedee, a fisherman of Bethsaida, by Salome his wife (compare Mat 10:2, with Mat 27:55, Mat 27:56 and Mar 15:40), and brother of James the elder, whom " Herod killed with the sword," (Act 12:2). Theophylact says that Salome was the daughter of Joseph, the husband of Mary, by a former wife; and that consequently she was our Lord’s sister, and John was his nephew. He followed the occupation of his father till his call to the apostleship (Mat 4:21, Mat 4:22, Mar 1:19, Mar 1:20, Luk 5:1-10), which is supposed to have been when he was about twenty five years of age; after which he was a constant eye-witness of our Lord’s labours, journeyings, discourses, miracles, passion, crucifixion, resurrection, and ascension. After the ascension of our Lord he returned with the other apostles to Jerusalem, and with the rest partook of the outpouring of the Holy Spirit on the day of Pentecost, by which he was eminently qualified for the office of an Evangelist and Apostle. After the death of Mary, the mother of Christ, which is supposed to have taken place about fifteen years after the crucifixion, and probably after the council held in Jerusalem about ad 49 or 50 (Acts 15), at which he was present, he is said by ecclesiastical writers to have proceeded to Asia Minor, where he formed and presided over seven churches in as many cities, but chiefly resided at Ephesus. Thence he was banished by the emperor Domitian, in the fifteenth year of his reign, ad 95, to the isle of Patmos in the Agean sea, where he wrote the Apocalypse (Rev 1:9). On the accession of Nerva the following year, he was recalled from exile and returned to Ephesus, where he wrote his Gospel and Epistles, and died in the hundredth year of his age, about ad 100, and in the third year of the emperor Trajan. It is generally believed that St. John was the youngest of the twelve apostles, and that he survived all the rest. Jerome, in his comment on Gal VI., says that he continued preaching when so enfeebled with age as to be obliged to be carried into the assembly; and that, not being able to deliver any long discourse, his custom was to say in every meeting, My dear children, love one another. The general current of ancient writers declares that the apostle wrote his Gospel at an advanced period of life, with which the internal evidence perfectly agrees; and we may safely refer it, with Chrysostom, Epiphanius, Mill, Lev. Clerc, and others, to the year 97. The design of St. John in writing his Gospel is said by some to have been to supply those important events which the other Evangelists had omitted, and to refute the notions of the Cerinthians and Nicolaitans, or according to others, to refute the heresy of the Gnostics and Sabians. But, though many parts of his Gospel may be successfully quoted against the strange doctrines held by those sects, yet the apostle had evidently a more general end in view than the confutation of their heresies. His own words sufficiently inform us of his motive and design in writing this Gospel: " These things are written that ye might believe that Jesus is the Christ, the Son of God; and that believing, ye might have life through his name" (Joh 20:31). Learned men are not wholly agreed concerning the language in which this Gospel was originally written. Salmasius, Grotius, and other writers, have imagined that St. John wrote it in his own native tongue, the Aramean or Syriac, and that it was afterwards translated into Greek. This opinion is not supported by any strong arguments, and is contradicted by the unanimous voice of antiquity, which affirms that he wrote it in Greek, which is the general and most probable opinion. The style of this Gospel indicates a great want of those advantages which result from a learned education; but this defect is amply compensated by the unexampled simplicity with which he expresses the sublimest truths. One thing very remarkable is an attempt to impress important truths more strongly on the minds of his readers, by employing in the expression of them both an affirmative proposition and a negative. It is manifestly not without design that he commonly passes over those passages of our Lord’s history and teaching which had been treated at large by other Evangelists, or if he touches them at all, he touches them but slightly, whilst he records many miracles which had been overlooked by the rest, and expatiates on the sublime doctrines of the pre-existence, the divinity, and the incarnation of the Word, the great ends of His mission, and the blessings of His purchase.

TSK: John 16 (Chapter Introduction)

Overview

Joh 16:1, Christ comforts his disciples by the promise of the Holy Ghost, and his ascension; Joh 16:23, assures their prayers made in his name to be acceptable; Joh 16:33, Peace in Christ, and in the world affliction.

Poole: John 16 (Chapter Introduction)

CHAPTER 16

MHCC: John (Book Introduction)

The apostle and evangelist, John, seems to have been the youngest of the twelve. He was especially favoured with our Lord's regard and confidence, so as to be spoken of as the disciple whom Jesus loved. He was very sincerely attached to his Master. He exercised his ministry at Jerusalem with much success, and outlived the destruction of that city, agreeably to Christ's prediction, Joh 21:22. History relates that after the death of Christ's mother, John resided chiefly at Ephesus. Towards the close of Domitian's reign he was banished to the isle of Patmos, where he wrote his Revelation. On the accession of Nerva, he was set at liberty, and returned to Ephesus, where it is thought he wrote his Gospel and Epistles, about A. D. 97, and died soon after. The design of this Gospel appears to be to convey to the Christian world, just notions of the real nature, office, and character of that Divine Teacher, who came to instruct and to redeem mankind. For this purpose, John was directed to select for his narrative, those passages of our Saviour's life, which most clearly displayed his Divine power and authority; and those of his discourses, in which he spake most plainly of his own nature, and of the power of his death, as an atonement for the sins of the world. By omitting, or only briefly mentioning, the events recorded by the other evangelists, John gave testimony that their narratives are true, and left room for the doctrinal statements already mentioned, and for particulars omitted in the other Gospels, many of which are exceedingly important.

MHCC: John 16 (Chapter Introduction)

(Joh 16:1-6) Persecution foretold.

(Joh 16:7-15) The promise of the Holy Spirit, and his office.

(Joh 16:16-22) Christ's departure and return.

(Joh 16:23-27) Encouragement to prayer.

(Joh 16:28-33) Christ's discoveries of himself.

Matthew Henry: John (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. John

It is not material to enquire when and where this gospel was written; we are sure that it was given by inspiration of God to John, the brother of James, one of the twelve apostles, distinguished by the honourable character of that disciple whom Jesus loved, one of the first three of the worthies of the Son of David, whom he took to be the witnesses of his retirements, particularly of his transfiguration and his agony. The ancients tell us that John lived longest of all the twelve apostles, and was the only one of them that died a natural death, all the rest suffering martyrdom; and some of them say that he wrote this gospel at Ephesus, at the request of the ministers of the several churches of Asia, in opposition to the heresy of Corinthus and the Ebionites, who held that our Lord was a mere man. It seems most probable that he wrote it before his banishment into the isle of Patmos, for there he wrote his Apocalypse, the close of which seems designed for the closing up of the canon of scripture; and, if so, this gospel was not written after. I cannot therefore give credit to those later fathers, who say that he wrote it in his banishment, or after his return from it, many years after the destruction of Jerusalem; when he was ninety years old, saith one of them; when he was a hundred, saith another of them. However, it is clear that he wrote last of the four evangelists, and, comparing his gospel with theirs, we may observe, 1. That he relates what they had omitted; he brings up the rear, and his gospel is as the rearward or gathering host; it gleans up what they has passed by. Thus there was a later collection of Solomon's wise sayings (Pro 25:1), and yet far short of what he delivered, 1Ki 4:32. 2. That he gives us more of the mystery of that of which the other evangelists gave us only the history. It was necessary that the matters of fact should be first settled, which was done in their declarations of those things which Jesus began both to do and teach, Luk 1:1; Act 1:1. But, this being done out of the mouth of two or three witnesses, John goes on to perfection (Heb 6:1), not laying again the foundation, but building upon it, leading us more within the veil. Some of the ancients observe that the other evangelists wrote more of the ta sōmatika - the bodily things of Christ; but John writes of the ta pneumatika - the spiritual things of the gospel, the life and soul of it; therefore some have called this gospel the key of the evangelists. Here is it that a door is opened in heaven, and the first voice we hear is, Come up hither, come up higher. Some of the ancients, that supposed the four living creatures in John's vision to represent the for evangelists, make John himself to be the flying eagle, so high does he soar, and so clearly does he see into divine and heavenly things.

Matthew Henry: John 16 (Chapter Introduction)

Among other glorious things God hath spoken of himself this is one, I wound, and I heal, Deu. 32, 39. Christ's discourse in this chapter, which continues and concludes his farewell sermon to his disciples, does so. I. Here are wounding words in the notice he gives them of the troubles that were before them (Joh 16:1-6). II. Here are healing words in the comforts he administers to them for their support under those troubles, which are five: - 1. That he would send them the Comforter (Joh 16:7-15). 2. That he would visit them again at his resurrection (Joh 16:16-22). 3. That he would secure to them an answer of peace to all their prayers (Joh 16:23-27). 4. That he was now but returning to his Father (Joh 16:28-32). 5. That, whatever troubles they might meet with in this world, by virtue of his victory over it they should be sure of peace in him (Joh 16:33).

Barclay: John (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT JOHN

The Gospel Of The EagleEye

For many Christian people the Gospel according to St. John is the most precious book in the New Testament. It is the book on which above all they feed their minds and nourish their hearts, and in which they rest their souls. Very often on stained glass windows and the like the gospel writers are represented in symbol by the figures of the four beasts whom the writer of the Revelation saw around the throne (Rev_4:7 ). The emblems are variously distributed among the gospel writers, but a common allocation is that the man stands for Mark, which is the plainest, the most straightforward and the most human of the gospels; the lion stands for Matthew, for he specially saw Jesus as the Messiah and the Lion of the tribe of Judah; the ox stands for Luke, because it is the animal of service and sacrifice, and Luke saw Jesus as the great servant of men and the universal sacrifice for all mankind; the eagle stands for John, because it alone of all living creatures can look straight into the sun and not be dazzled, and John has the most penetrating gaze of all the New Testament writers into the eternal mysteries and the eternal truths and the very mind of God. Many people find themselves closer to God and to Jesus Christ in John than in any other book in the world.

The Gospel That Is Different

But we have only to read the Fourth Gospel in the most cursory way to see that it is quite different from the other three. It omits so many things that they include. The Fourth Gospel has no account of the Birth of Jesus, of his baptism, of his temptations; it tells us nothing of the Last Supper, nothing of Gethsemane, and nothing of the Ascension. It has no word of the healing of any people possessed by devils and evil spirits. And, perhaps most surprising of all, it has none of the parable stories Jesus told which are so priceless a part of the other three gospels. In these other three gospels Jesus speaks either in these wonderful stories or in short, epigrammatic, vivid sentences which stick in the memory. But in the Fourth Gospel the speeches of Jesus are often a whole chapter long; and are often involved, argumentative pronouncements quite unlike the pithy, unforgettable sayings of the other three.

Even more surprising, the account in the Fourth Gospel of the facts of the life and ministry of Jesus is often different from that in the other three.

(i) John has a different account of the beginning of the ministry of Jesus. In the other three gospels it is quite definitely stated that Jesus did not emerge as a preacher until after John the Baptist had been imprisoned. "Now after John was arrested Jesus came into Galilee, preaching the gospel of God" (Mar_1:14 ; Luk_3:18 , Luk_3:20 ; Mat_4:12 ). But in John there is a quite considerable period during which the ministry of Jesus over-lapped with the activity of John the Baptist (Joh_3:22-30 ; Joh_4:1-2 ).

(ii) John has a different account of the scene of Jesusinistry. In the other three gospels the main scene of the ministry is Galilee and Jesus does not reach Jerusalem until the last week of his life. In John the main scene of the ministry is Jerusalem and Judaea, with only occasional withdrawals to Galilee (Joh_2:1-13 ; Joh_4:35 through Joh_5:1 ; Joh_6:1 through Joh_7:14 ). In John, Jesus is in Jerusalem for a Passover which occurred at the same time as the cleansing of the Temple, as John tells the story (Joh_2:13 ); he is in Jerusalem at the time of an unnamed feast (Joh_5:1 ); he is there for the Feast of Tabernacles (Joh_7:2 , Joh_7:10 ); he is there at the Feast of Dedication in the winter-time (Joh_10:22 ). In fact according to the Fourth Gospel Jesus never left Jerusalem after that feast; after Jn 10 he is in Jerusalem all the time, which would mean a stay of months, from the winter-time of the Feast of the Dedication to the spring-time of the Passover at which he was crucified.

In point of fact in this particular matter John is surely right. The other gospels show us Jesus mourning over Jerusalem as the last week came on. "O Jerusalem, Jerusalem, killing the prophets and stoning those who are sent to you! How often would I have gathered your children together as a hen gathers her brood under her wings, and you would not!" (Mat_23:37 ; Luk_13:34 ). It is clear that Jesus could not have said that unless he had paid repeated visits to Jerusalem and made repeated appeals to it. It was impossible for him to say that on a first visit. In this John is unquestionably right.

It was in fact this difference of scene which provided Eusebius with one of the earliest explanations of the difference between the Fourth Gospel and the other three. He said that in his day (about A.D. 300) many people who were scholars held the following view. Matthew at first preached to the Hebrew people. The day came when he had to leave them and to go to other nations. Before he went he set down his story of the life of Jesus in Hebrew, "and thus compensated those whom he was obliged to leave for the loss of his presence." After Mark and Luke had published their gospels, John was still preaching the story of Jesus orally. "Finally he proceeded to write for the following reason. The three gospels already mentioned having come into the hands of all and into his hands too, they say that he fully accepted them and bore witness to their truthfulness; but there was lacking in them an account of the deeds done by Christ at the beginning of his ministry.... They therefore say that John, being asked to do it for this reason, gave in his gospel an account of the period which had been omitted by the earlier evangelists, and of the deeds done by the Saviour during that period; that is, of the deeds done before the imprisonment of John the Baptist.... John therefore records the deeds of Christ which were performed before the Baptist was cast into prison, but the other three evangelists mention the events which happened after that time.... The Gospel according to John contains the first acts of Christ, while the others give an account of the latter part of his life." (Eusebius, The Ecclesiastical History 5: 24.)

So then according to Eusebius there is no contradiction at all between the Fourth Gospel and the other three; the difference is due to the fact that the Fourth Gospel is describing a ministry in Jerusalem, at least in its earlier chapters, which preceded the ministry in Galilee, and which took place while John the Baptist was still at liberty. It may well be that this explanation of Eusebius is at least in part correct.

(iii) John has a different account of the duration of Jesusinistry. The other three gospels, on the face of it, imply that it lasted only one year. Within the ministry there is only one Passover Feast. In John there are three Passovers, one at the Cleansing of the Temple (Joh_2:13 ); one near the Feeding of the Five Thousand (Joh_6:4 ); and the final Passover at which Jesus went to the Cross. According to John the ministry of Jesus would take a minimum of two years, and probably a period nearer three years, to cover its events. Again John is unquestionably right. If we read the other three gospels closely and carefully we can see that he is right. When the disciples plucked the ears of corn (Mar_2:23 ) it must have been spring-time. When the five thousand were fed, they sat down on the green grass (Mar_6:39 ); therefore it was spring-time again, and there must have been a year between the two events. There follows the tour through Tyre and Sidon, and the Transfiguration. At the Transfiguration Peter wished to build three booths and to stay there. It is most natural to think that it was the time of the Feast of Tabernacles or Booths and that that is why Peter made the suggestion (Mar_9:5 ). That would make the date early in October. There follows the space between that and the last Passover in April. Therefore, behind the narrative of the other three gospels lies the fact that Jesusinistry actually did last for at least three years, as John represents it.

(iv) It sometimes even happens that John differs in matters of fact from the other three. There are two outstanding examples. First, John puts the Cleansing of the Temple at the beginning of Jesusinistry (Joh_2:13-22 ), the others put it at the end (Mar_11:15-17 ; Mat_21:12-13 ; Luk_19:45-46 ). Second, when we come to study the narratives in detail, we will see that John dates the crucifixion of Jesus on the day before the Passover, while the other gospels date it on the day of the Passover.

We can never shut our eyes to the obvious differences between John and the other gospels.

JohnSpecial Knowledge

One thing is certain--if John differs from the other three gospels, it is not because of ignorance and lack of information. The plain fact is that, if he omits much that they tell us, he also tells us much that they do not mention. John alone tells of the marriage feast at Cana of Galilee (Joh_2:1-11 ); of the coming of Nicodemus to Jesus (Joh_3:1-15 ); of the woman of Samaria Jn 4 ; of the raising of Lazarus (Jn 11 ); of the way in which Jesus washed his discipleseet (Joh_13:1-17 ); of Jesusonderful teaching about the Holy Spirit, the Comforter, which is scattered through Jn 14 Jn 15 Jn 16 and Jn 17 . It is only in John that some of the disciples really come alive. It is in John alone that Thomas speaks (Joh_11:16 ; Joh_14:5 ; Joh_20:24-29 ); that Andrew becomes a real personality (Joh_1:40-41 ; Joh_6:8-9 ; Joh_12:22 ); that we get a glimpse of the character of Philip (Joh_6:5-7 ; Joh_14:8-9 ); that we hear the carping protest of Judas at the anointing at Bethany (Joh_12:4-5 ). And the strange thing is that these little extra touches are intensely revealing. Johnpictures of Thomas and Andrew and Philip are like little cameos or vignettes in which the character of each man is etched in a way we cannot forget.

Further, again and again John has little extra details which read like the memories of one who was there. The loaves which the lad brought to Jesus were barley loaves (Joh_6:9 ); when Jesus came to the disciples as they crossed the lake in the storm they had rowed between three and four miles (Joh_6:19 ); there were six stone waterpots at Cana of Galilee (Joh_2:6 ); it is only John who tells of the four soldiers gambling for the seamless robe as Jesus died (Joh_19:23 ); he knows the exact weight of the myrrh and aloes which were used to anoint the dead body of Jesus (Joh_19:39 ); he remembers how the perfume of the ointment filled the house at the anointing at Bethany (Joh_12:3 ). Many of these things are such apparently unimportant details that they are inexplicable unless they are the memories of a man who was there.

However much John may differ from the other three gospels, that difference is not to be explained by ignorance but rather by the fact that he had more knowledge or better sources or a more vivid memory than the others.

Further evidence of the specialised information of the writer of the Fourth Gospel is his detailed knowledge of Palestine and of Jerusalem. He knows how long it took to build the Temple (Joh_2:20 ); that the Jews and the Samaritans had a permanent quarrel (Joh_4:9 ); the low Jewish view of women (Joh_4:9 ); the way in which the Jews regard the Sabbath (Joh_5:10 ; Joh_7:21-23 ; Joh_9:14 ). His knowledge of the geography of Palestine is intimate. He knows of two Bethanys, one of which is beyond Jordan (Joh_1:28 ; Joh_12:1 ); he knows that Bethsaida was the home of some of the disciples (Joh_1:44 ; Joh_12:21 ); that Cana is in Galilee (Joh_2:1 ; Joh_4:46 ; Joh_21:2 ); that Sychar is near Shechem (Joh_4:5 ). He has what one might call a street by street knowledge of Jerusalem. He knows the sheep-gate and the pool near it (Joh_5:2 ); the pool of Siloam (Joh_9:7 ); SolomonPorch (Joh_10:23 ); the brook Kidron (Joh_18:1 ); the pavement which is called Gabbatha (Joh_19:13 ); Golgotha, which is like a skull (Joh_19:17 ). It must be remembered that Jerusalem was destroyed in A.D. 70 and that John did not write until A.D. 100 or thereby; and yet from his memory he knows Jerusalem like the back of his hand.

The Circumstances In Which John Wrote

We have seen that there are very real differences between the Fourth and the other three gospels; and we have seen that, whatever the reason, it was not lack of knowledge on Johnpart. We must now go on to ask, What was the aim with which John wrote? If we can discover this we will discover why he selected and treated his facts as he did.

The Fourth Gospel was written in Ephesus about the year A.D. 100. By that time two special features had emerged in the situation of the Christian church. First, Christianity had gone out into the Gentile world. By that time the Christian church was no longer predominantly Jewish; it was in fact overwhelmingly gentile. The vast majority of its members now came, not from a Jewish, but an Hellenistic background. That being so, Christianity had to be restated. It was not that the truth of Christianity had changed; but the terms and the categories in which it found expression had to be changed.

Take but one instance. A Greek might take up the Gospel according to St. Matthew. No sooner had he opened it than he was confronted with a long genealogy. Genealogies were familiar enough to the Jew but quite unintelligible to the Greek. He would read on. He would be confronted with a Jesus who was the Son of David, a king of whom the Greeks had never heard, and the symbol of a racial and nationalist ambition which was nothing to the Greek. He would be faced with the picture of Jesus as Messiah, a term of which the Greek had never heard. Must the Greek who wished to become a Christian be compelled to reorganize his whole thinking into Jewish categories? Must he learn a good deal about Jewish history and Jewish apocalyptic literature (which told about the coming of the Messiah) before he could become a Christian? As E. J. Goodspeed phrased it: "Was there no way in which he might be introduced directly to the values of Christian salvation without being for ever routed, we might even say, detoured, through Judaism?" The Greek was one of the worldgreat thinkers. Had he to abandon all his own great intellectual heritage in order to think entirely in Jewish terms and categories of thought?

John faced that problem fairly and squarely. And he found one of the greatest solutions which ever entered the mind of man. Later on, in the commentary, we shall deal much more fully with Johngreat solution. At the moment we touch on it briefly. The Greeks had two great conceptions.

(a) They had the conception of the Logos. In Greek logos (G3056) means two things--it means word and it means reason. The Jew was entirely familiar with the all-powerful word of God. "God said, Let there be light; and there was light" (Gen_1:3 ). The Greek was entirely familiar with the thought of reason. He looked at this world; he saw a magnificent and dependable order. Night and day came with unfailing regularity; the year kept its seasons in unvarying course; the stars and the planets moved in their unaltering path; nature had her unvarying laws. What produced this order? The Greek answered unhesitatingly, The Logos (G3056), the mind of God, is responsible for the majestic order of the world. He went on, What is it that gives man power to think, to reason and to know? Again he answered unhesitatingly, The Logos (G3056), the mind of God, dwelling within a man makes him a thinking rational being.

John seized on this. It was in this way that he thought of Jesus. He said to the Greeks, "All your lives you have been fascinated by this great, guiding, controlling mind of God. The mind of God has come to earth in the man Jesus. Look at him and you see what the mind and thought of God are like." John had discovered a new category in which the Greek might think of Jesus, a category in which Jesus was presented as nothing less than God acting in the form of a man.

(b) They had the conception of two worlds. The Greek always conceived of two worlds. The one was the world in which we live. It was a wonderful world in its way but a world of shadows and copies and unrealities. The other was the real world, in which the great realities, of which our earthly things are only poor, pale copies, stand for ever. To the Greek the unseen world was the real one; the seen world was only shadowy unreality.

Plato systematized this way of thinking in his doctrine of forms or ideas. He held that in the unseen world there was the perfect pattern of everything, and the things of this world were shadowy copies of these eternal patterns. To put it simply, Plato held that somewhere there was a perfect pattern of a table of which all earthly tables are inadequate copies; somewhere there was the perfect pattern of the good and the beautiful of which all earthly goodness and earthly beauty are imperfect copies. And the great reality, the supreme idea, the pattern of all patterns and the form of all forms was God. The great problem was how to get into this world of reality, how to get out of our shadows into the eternal truths.

John declares that that is what Jesus enables us to do. He is reality come to earth. The Greek word for real in this sense is alethinos (G228); it is very closely connected with the word alethes (G227), which means true, and aletheia (G225), which means "the truth." The King James and Revised Standard Versions translate alethinos (G228) true; they would be far better to translate it "real." Jesus is the real light (Joh_1:9 ); Jesus is the real bread (Joh_6:32 ); Jesus is the real vine (Joh_15:1 ); to Jesus belongs the real judgment (Joh_8:16 ). Jesus alone has reality in our world of shadows and imperfections.

Something follows from that. Every action that Jesus did was, therefore, not only an act in time but a window which allows us to see into reality. That is what John means when he talks of Jesusiracles as signs (semeia - G4592). The wonderful works of Jesus were not simply wonderful; they were windows opening onto the reality which is God. This explains why John tells the miracle stories in a quite different way from the other three gospel writers. There are two differences.

(a) In the Fourth Gospel we miss the note of compassion which is in the miracle stories of the others. In the others Jesus is moved with compassion for the leper (Mar_1:41 ); his sympathy goes out to Jairus (Mar_5:22 ); he is sorry for the father of the epileptic boy (Mar_9:14 ); when he raises to life the son of the widow of Nain, Luke says with an infinite tenderness, "He gave him to his mother" (Luk_7:15 ). But in John the miracles are not so much deeds of compassion as deeds which demonstrate the glory of Christ. After the miracle at Cana of Galilee, John comments: "This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory" (Joh_2:11 ). The raising of Lazarus happens "for the glory of God" (Joh_11:4 ). The blind manblindness existed to allow a demonstration of the glory of the works of God (Joh_9:3 ). To John it was not that there was no love and compassion in the miracles; but in every one of them he saw the glory of the reality of God breaking into time and into human affairs.

(b) Often the miracles of Jesus in the Fourth Gospel are accompanied by a long discourse. The feeding of the five thousand is followed by the long discourse on the bread of life (Jn 6 ); the healing of the blind man springs from the saying that Jesus is the light of the world (Jn 9 ); the raising of Lazarus leads up to the saying that Jesus is the resurrection and the life (Jn 11 ). To John the miracles were not simply single events in time; they were insights into what God is always doing and what Jesus always is; they were windows into the reality of God. Jesus did not merely once feed five thousand people; that was an illustration that he is for ever the real bread of life. Jesus did not merely once open the eyes of a blind man; he is for ever the light of the world. Jesus did not merely once raise Lazarus from the dead; he is for ever and for all men the resurrection and the life. To John a miracle was never an isolated act; it was always a window into the reality of what Jesus always was and always is and always did and always does.

It was with this in mind that that great scholar Clement of Alexandria (about A.D. 230) arrived at one of the most famous and true of all verdicts about the origin and aim of the Fourth Gospel. It was his view that the gospels containing the genealogies had been written first--that is, Luke and Matthew; that then Mark at the request of many who had heard Peter preach composed his gospel, which embodied the preaching material of Peter; and that then "last of all, John, perceiving that what had reference to the bodily things of Jesusinistry had been sufficiently related, and encouraged by his friends, and inspired by the Holy Spirit, wrote a spiritual gospel" (quoted in Eusebius, The Ecclesiastical History 6 : 14). What Clement meant was that John was not so much interested in the mere facts as in the meaning of the facts, that it was not facts he was after but truth. John did not see the events of Jesusife simply as events in time; he saw them as windows looking into eternity, and he pressed towards the spiritual meaning of the events and the words of Jesusife in a way that the other three gospels did not attempt.

That is still one of the truest verdicts on the Fourth Gospel ever reached. John did write, not an historical, but a spiritual gospel.

So then, first of all, John presented Jesus as the mind of God in a person come to earth, and as the one person who possesses reality instead of shadows and able to lead men out of the shadows into the real world of which Plato and the great Greeks had dreamed. The Christianity which had once been clothed in Jewish categories had taken to itself the greatness of the thought of the Greeks.

The Rise Of The Heresies

The second of the great facts confronting the church when the Fourth Gospel was written was the rise of heresy. It was now seventy years since Jesus had been crucified. By this time the church was an organisation and an institution. Theologies and creeds were being thought out and stated; and inevitably the thoughts of some people went down mistaken ways and heresies resulted. A heresy is seldom a complete untruth; it usually results when one facet of the truth is unduly emphasised. We can see at least two of the heresies which the writer of the Fourth Gospel sought to combat.

(a) There were certain Christians, especially Jewish Christians, who gave too high a place to John the Baptist. There was something about him which had an inevitable appeal to the Jews. He walked in the prophetic succession and talked with the prophetic voice. We know that in later times there was an accepted sect of John the Baptist within the orthodox Jewish faith. In Act_19:1-7 we come upon a little group of twelve men on the fringe of the Christian church who had never gotten beyond the baptism of John.

Over and over again the Fourth Gospel quietly, but definitely, relegates John to his proper place. Over and over again John himself denies that he has ever claimed or possessed the highest place, and without qualification yields that place to Jesus. We have already seen that in the other gospels the ministry of Jesus did not begin until John the Baptist had been put into prison, but that in the Fourth Gospel their ministries overlap. The writer of the Fourth Gospel may well have used that arrangement to show John and Jesus in actual meeting and to show that John used these meetings to admit, and to urge others to admit, the supremacy of Jesus. It is carefully pointed out that John is not that light (Joh_1:8 ). He is shown as quite definitely disclaiming all Messianic aspirations (Joh_1:20 ; Joh_3:28 ; Joh_4:1 ; Joh_10:41 ). It is not even permissible to think of him as the highest witness (Joh_5:36 ). There is no criticism at all of John the Baptist in the Fourth Gospel; but there is a rebuke to those who would give him a place which ought to belong to Jesus and to Jesus alone.

(b) A certain type of heresy which was very widely spread in the days when the Fourth Gospel was written is called by the general name of Gnosticism. Without some understanding of it much of Johngreatness and much of his aim will be missed. The basic doctrine of Gnosticism was that matter is essentially evil and spirit is essentially good. The Gnostics went on to argue that on that basis God himself cannot touch matter and therefore did not create the world. What he did was to put out a series of emanations. Each of these emanations was further from him, until at last there was one so distant from him that it could touch matter. That emanation was the creator of the world.

By itself that idea is bad enough, but it was made worse by an addition. The Gnostics held that each emanation knew less and less about God, until there was a stage when the emanations were not only ignorant of God but actually hostile to him. So they finally came to the conclusion that the creator god was not only different from the real God, but was also quite ignorant of and actively hostile to him. Cerinthus, one of the leaders of the Gnostics, said that "the world was created, not by God, but by a certain power far separate from him, and far distant from that Power who is over the universe, and ignorant of the God who is over all."

The Gnostics believed that God had nothing to do with the creating of the world. That is why John begins his gospel with the ringing statement: "All things were made through him; and without him was not anything made that was made" (Joh_1:3 ). That is why John insists that "God so loved the world" (Joh_3:16 ). In face of the Gnostics who so mistakenly spiritualized God into a being who could not possibly have anything to do with the world, John presented the Christian doctrine of the God who made the world and whose presence fills the world that he has made.

The beliefs of the Gnostics impinged on their ideas of Jesus.

(a) Some of the Gnostics held that Jesus was one of the emanations which had proceeded from God. They held that he was not in any real sense divine; that he was only a kind of demigod who was more or less distant from the real God; that he was simply one of a chain of lesser beings between God and the world.

(b) Some of the Gnostics held that Jesus had no real body. A body is matter and God could not touch matter; therefore Jesus was a kind of phantom without real flesh and blood. They held, for instance, that when he stepped on the ground he left no footprint, for his body had neither weight nor substance. They could never have said: "The Word became flesh" (Joh_1:14 ). Augustine tells how he had read much in the work of the philosophers of his day; he had found much that was very like what was in the New Testament, but, he said: "e Word was made flesh and dwelt among us did not read there." That is why John in his First Letter insists that Jesus came in the flesh, and declares that any one who denies that fact is moved by the spirit of antichrist (1Jo_4:3 ). This particular heresy is known as Docetism. Docetism comes from the Greek word dokein (G1380) which means to seem ; and the heresy is so called because it held that Jesus only seemed to be a man.

(c) Some Gnostics held a variation of that heresy. They held that Jesus was a man into whom the Spirit of God came at his baptism; that Spirit remained with him throughout his life until the end; but since the Spirit of God could never suffer and die, it left him before he was crucified. They gave Jesusry on the Cross as : "My power, my power, why hast thou forsaken me?" And in their books they told of people talking on the Mount of Olives to a form which looked exactly like Jesus while the man Jesus died on the Cross.

So then the Gnostic heresies issued in one of two beliefs. They believed either that Jesus was not really divine but simply one of a series of emanations from God, or that he was not in any sense human but a kind of phantom in the shape of a man. The Gnostic beliefs at one and the same time destroyed the real godhead and the real manhood of Jesus.

The Humanity Of Jesus

The fact that John is out to correct both these Gnostic tendencies explains a curious paradoxical double emphasis in his gospel. On the one hand, there is no gospel which so uncompromisingly stresses the real humanity of Jesus. Jesus was angry with those who bought and sold in the Temple courts (Joh_2:15 ); he was physically tired as he sat by the well which was near Sychar in Samaria (Joh_4:6 ); his disciples offered him food in the way in which they would offer it to any hungry man (Joh_4:31 ); he had sympathy with those who were hungry and with those who were afraid (Joh_6:5 , Joh_6:20 ); he knew grief and he wept tears as any mourner might do (Joh_11:33 , Joh_11:35 , Joh_11:38 ); in the agony of the Cross the cry of his parched lips was: "I thirst" (Joh_19:28 ). The Fourth Gospel shows us a Jesus who was no shadowy, docetic figure; it shows us one who knew the weariness of an exhausted body and the wounds of a distressed mind and heart. It is the truly human Jesus whom the Fourth Gospel sets before us.

The Deity Of Jesus

On the other hand, there is no gospel which sets before us such a view of the deity of Jesus.

(a) John stresses the preexistence of Jesus. "Before Abraham was," said Jesus, "I am" (Joh_8:58 ). He talks of the glory which he had with the Father before the world was made (Joh_17:5 ). Again and again he speaks of his coming down from heaven (Joh_6:33-38 ). John saw in Jesus one who had always been, even before the world began.

(b) The Fourth Gospel stresses more than any of the others the omniscience of Jesus. It is Johnview that apparently miraculously Jesus knew the past record of the woman of Samaria (Joh_4:16-17 ); apparently without anyone telling him he knew how long the man beside the healing pool had been ill (Joh_5:6 ); before he asked it, he knew the answer to the question he put to Philip (Joh_6:6 ); he knew that Judas would betray him (Joh_6:61-64 ); he knew of the death of Lazarus before anyone told him of it (Joh_11:14 ). John saw in Jesus one who had a special and miraculous knowledge independent of anything which any man might tell him. He needed to ask no questions because he knew all the answers.

(c) The Fourth Gospel stresses the fact, as John saw it, that Jesus always acted entirely on his own initiative and uninfluenced by anyone else. It was not his motherrequest which moved him to the miracle at Cana of Galilee; it was his own personal decision (Joh_2:4 ); the urging of his brothers had nothing to do with the visit which he paid to Jerusalem at the Feast of Tabernacles (Joh_7:10 ); no man took his life from him--no man could; he laid it down purely voluntarily (Joh_10:18 ; Joh_19:11 ). As John saw it, Jesus had a divine independence from all human influence. He was self-determined.

To meet the Gnostics and their strange beliefs John presents us with a Jesus who was undeniably human and who yet was undeniably divine.

The Author Of The Fourth Gospel

We have seen that the aim of the writer of the Fourth Gospel was to present the Christian faith in such a way that it would commend itself to the Greek world to which Christianity had gone out, and also to combat the heresies and mistaken ideas which had arisen within the church. We go on to ask, Who is that writer? Tradition answers unanimously that the author was John the apostle. We shall see that beyond doubt the authority of John lies behind the gospel, although it may well be that its actual form and penmanship did not come from his hand. Let us, then, collect what we know about him.

He was the younger son of Zebedee, who possessed a fishing boat on the Sea of Galilee and was well enough off to be able to employ hired servants to help him with his work (Mar_1:19-20 ). His mother was Salome, and it seems likely that she was the sister of Mary, the mother of Jesus (Mat_27:56 ; Mar_16:1 ). With his brother James he obeyed the call of Jesus (Mar_1:20 ). It would seem that James and John were in partnership with Peter in the fishing trade (Luk_5:7-10 ). He was one of the inner circle of the disciples, for the lists of the disciples always begin with the names of Peter, James and John, and there were certain great occasions when Jesus took these three specially with him (Mar_3:17 ; Mar_5:37 ; Mar_9:2 ; Mar_14:33 ).

In character he was clearly a turbulent and ambitious man. Jesus gave to him and to his brother the name Boanerges, which the gospel writers take to mean Sons of Thunder. John and his brother James were completely exclusive and intolerant (Mar_9:38 ; Luk_9:49 ). So violent was their temper that they were prepared to blast a Samaritan village out of existence because it would not give them hospitality when they were on their journey to Jerusalem (Luk_9:54 ). Either they or their mother Salome had the ambition that when Jesus came into his kingdom, they might be his principal ministers of state (Mar_10:35 ; Mat_20:20 ). In the other three gospels John appears as a leader of the apostolic band, one of the inner circle, and yet a turbulent ambitious and intolerant character.

In the Book of Acts John always appears as the companion of Peter, and he himself never speaks at all. His name is still one of the three names at the head of the apostolic list (Acts 1:13). He is with Peter when the lame man is healed at the Beautiful Gate of the Temple (Act_3:1 ). With Peter he is brought before the Sanhedrin and faces the Jewish leaders with a courage and a boldness that astonished them (Act_4:1-13 ). With Peter he goes from Jerusalem to Samaria to survey the work done by Philip (Act_8:14 ).

In Paulletters he appears only once. In Galatians 2:9 he is named as one of the pillars of the church along with Peter and James, and with them is depicted as giving his approval to the work of Paul.

John was a strange mixture. He was one of the leaders of the Twelve; he was one of the inner circle of Jesuslosest friends; at the same time he was a man of temper and ambition and intolerance, and yet of courage.

We may follow John into the stories told of him in the early church. Eusebius tells us that he was banished to Patmos in the reign of Domitian (Eusebius, The Ecclesiastical History 3 : 23). In the same passage Eusebius tells a characteristic story about John, a story which he received from Clement of Alexandria. John became a kind of bishop of Asia Minor and was visiting one of his churches near Ephesus. In the congregation he saw a tall and exceptionally fine-looking young man. He turned to the elder in charge of the congregation and said to him: "I commit that young man into your charge and into your care, and I call this congregation to witness that I do so." The elder took the young man into his own house and cared for him and instructed him, and the day came when he was baptized and received into the church. But very soon afterwards he fell in with evil friends and embarked on such a career of crime that he ended up by becoming the leader of a band of murdering and pillaging brigands. Some time afterwards John returned to the congregation. He said to the elder: "Restore to me the trust which I and the Lord committed to you and to the church of which you are in charge." At first the elder did not understand of what John was speaking. "I mean," said John, "that I am asking you for the soul of the young man whom I entrusted to you." "Alas!" said the elder, "he is dead." "Dead?" said John. "He is dead to God," said the elder. "He fell from grace; he was forced to flee from the city for his crimes and now he is a brigand in the mountains." Straightway John went to the mountains. Deliberately he allowed himself to be captured by the robber band. They brought him before the young man who was now the chief of the band and, in his shame, the young man tried to run away from him. John, though an old man, pursued him. "My son," he cried, "are you running away from your father? I am feeble and far advanced in age; have pity on me, my son; fear not; there is yet hope of salvation for you. I will stand for you before the Lord Christ. If need be I will gladly die for you as he died for me. Stop, stay, believe! It is Christ who has sent me to you." The appeal broke the heart of the young man. He stopped, threw away his weapons, and wept. Together he and John came down the mountainside and he was brought back into the church and into the Christian way. There we see the love and the courage of John still in operation.

Eusebius (3 : 28) tells another story of John which he got from the works of Irenaeus. We have seen that one of the leaders of the Gnostic heresy was a man called Cerinthus. "The apostle John once entered a bath to bathe; but, when he learned that Cerinthus was within, he sprang from his place and rushed out of the door, for he could not bear to remain under the same roof with him. He advised those who were with him to do the same. t us flee,e said, st the bath fall, for Cerinthus, the enemy of the truth, is within."here we have another glimpse of the temper of John. Boanerges was not quite dead.

Cassian tells another famous story about John. One day he was found playing with a tame partridge. A narrower and more rigid brother rebuked him for thus wasting his time, and John answered: "The bow that is always bent will soon cease to shoot straight."

It is Jerome who tells the story of the last words of John. When he was dying, his disciples asked him if he had any last message to leave them. "Little children," he said, "love one another." Again and again he repeated it; and they asked him if that was all he had to say. "It is enough," he said, "for it is the Lordcommand."

Such then is our information about John; and he emerges a figure of fiery temper, of wide ambition, of undoubted courage, and, in the end, of gentle love.

The Beloved Disciple

If we have been following our references closely we will have noticed one thing. All our information about John comes from the first three gospels. It is the astonishing fact that the Fourth Gospel never mentions the apostle John from beginning to end. But it does mention two other people.

First, it speaks of the disciple whom Jesus loved. There are four mentions of him. He was leaning on Jesusreast at the Last Supper (Joh_13:23-25 ); it is into his care that Jesus committed Mary as he died upon his Cross (Joh_19:25-27 ); it was Peter and he whom Mary Magdalene met on her return from the empty tomb on the first Easter morning (Joh_20:2 ); he was present at the last resurrection appearance of Jesus by the lake-side (Joh_21:20 ).

Second, the Fourth Gospel has a kind of character whom we might call the witness. As the Fourth Gospel tells of the spear thrust into the side of Jesus and the issue of the water and the blood, there comes the comment: "He who saw it has borne witness--his testimony is true, and he knows that he tells the truth--that you also may believe" (Joh_19:35 ). At the end of the gospel comes the statement that it was the beloved disciple who testified of these things "and we know that his testimony is true" (Joh_21:24 ).

Here we are faced with rather a strange thing. In the Fourth Gospel John is never mentioned, but the beloved disciple is and in addition there is a witness of some kind to the whole story. It has never really been doubted in tradition that the beloved disciple is John. A few have tried to identify him with Lazarus, for Jesus is said to have loved Lazarus (Joh_11:3 , Joh_11:5 ), or with the Rich Young Ruler, of whom it is said that Jesus, looking on him, loved him (Mar_10:21 ). But although the gospel never says so in so many words, tradition has always identified the beloved disciple with John, and there is no real need to doubt the identification.

But a very real point arises--suppose John himself actually did the writing of the gospel, would he really be likely to speak of himself as the disciple whom Jesus loved? Would he really be likely to pick himself out like this, and, as it were, to say: "I was his favourite; he loved me best of all"? It is surely very unlikely that John would confer such a title on himself. If it was conferred by others, it is a lovely title; if it was conferred by himself, it comes perilously near to an almost incredible self-conceit.

Is there any way then that the gospel can be Johnown eye-witness story, and yet at the same time have been actually written down by someone else?

The Production Of The Church

In our search for the truth we begin by noting one of the outstanding and unique features of the Fourth Gospel. The most remarkable thing about it is the long speeches of Jesus. Often they are whole chapters long, and are entirely unlike the way in which Jesus is portrayed as speaking in the other three gospels. The Fourth Gospel, as we have seen, was written about the year A.D. 100, that is, about seventy years after the crucifixion. Is it possible after these seventy years to look on these speeches as word for word reports of what Jesus said? Or can we explain them in some way that is perhaps even greater than that? We must begin by holding in our minds the fact of the speeches and the question which they inevitably raise.

And we have something to add to that. It so happens that in the writings of the early church we have a whole series of accounts of the way in which the Fourth Gospel came to be written. The earliest is that of Irenaeus who was bishop of Lyons about A.D. 177; and Irenaeus was himself a pupil of Polycarp, who in turn had actually been a pupil of John. There is therefore a direct link between Irenaeus and John. Irenaeus writes:

"John, the disciple of the Lord, who also leant upon his breast,

himself also published the gospel in Ephesus, when he was living

in Asia."

The suggestive thing there is that Irenaeus does not merely say that John wrote the gospel; he says that John published (exedoke) it in Ephesus. The word that Irenaeus uses makes it sound, not like the private publication of some personal memoir, but like the public issue of some almost official document.

The next account is that of Clement who was head of the great school of Alexandria about A.D. 230. He writes:

"Last of all, John perceiving that the bodily facts had been made

plain in the gospel, being urged by his friends, composed a

spiritual gospel."

The important thing here is the phrase being urged by his friends. It begins to become clear that the Fourth Gospel is far more than one manpersonal production and that there is a group, a community, a church behind it. On the same lines, a tenth-century manuscript called the Codex Toletanus, which prefaces the New Testament books with short descriptions, prefaces the Fourth Gospel thus:

The apostle John, whom the Lord Jesus loved most, last of all

wrote this gospel, at the request of the bishops of Asia, against

Cerinthus and other heretics."

Again we have the idea that behind the Fourth Gospel there is the authority of a group and of a church.

We now turn to a very important document, known as the Muratorian Canon. It is so called after a scholar Muratori who discovered it. It is the first list of New Testament books which the church ever issued and was compiled in Rome about A.D. 170. Not only does it list the New Testament books, it also gives short accounts of the origin and nature and contents of each of them. Its account of the way in which the Fourth Gospel came to be written is extremely important and illuminating.

"At the request of his fellow-disciples and of his bishops, John,

one of the disciples, said: úst with me for three days from

this time and whatsoever shall be revealed to each of us, whether

it be favourable to my writing or not, let us relate it to one

another.n the same night it was revealed to Andrew that John

should relate all things, aided by the revision of all."

We cannot accept all that statement, because it is not possible that Andrew, the apostle, was in Ephesus in A.D. 100; but the point is that it is stated as clearly as possible that, while the authority and the mind and the memory behind the Fourth Gospel are that of John, it is clearly and definitely the product, not of one man, but of a group and a community.

Now we can see something of what happened. About the year A.D. 100 there was a group of men in Ephesus whose leader was John. They revered him as a saint and they loved him as a father. He must have been almost a hundred years old. Before he died, they thought most wisely that it would be a great thing if the aged apostle set down his memories of the years when he had been with Jesus. But in the end they did far more than that. We can think of them sitting down and reliving the old days. One would say: "Do you remember how Jesus said ... ?" And John would say: "Yes, and now we know that he meant..."

In other words this group was not only writing down what Jesus said; that would have been a mere feat of memory. They were writing down what Jesus meant; that was the guidance of the Holy Spirit. John had thought about every word that Jesus had said; and he had thought under the guidance of the Holy Spirit who was so real to him. W. M. Macgregor has a sermon entitled: "What Jesus becomes to a man who has known him long." That is a perfect description of the Jesus of the Fourth Gospel. A. H. N. Green Armytage puts the thing perfectly in his book John who saw. Mark, he says, suits the missionary with his clear-cut account of the facts of Jesusife; Matthew suits the teacher with his systematic account of the teaching of Jesus; Luke suits the parish minister or priest with his wide sympathy and his picture of Jesus as the friend of all; but John is the gospel of the contemplative.

He goes on to speak of the apparent contrast between Mark and John. "The two gospels are in a sense the same gospel. Only, where Mark saw things plainly, bluntly, literally, John saw them subtly, profoundly, spiritually. We might say that John lit Markpages by the lantern of a lifetimemeditation." Wordsworth defined poetry as "Emotion recollected in tranquillity ". That is a perfect description of the Fourth Gospel. That is why John is unquestionably the greatest of all the gospels. Its aim is, not to give us what Jesus said like a newspaper report, but to give us what Jesus meant. In it the Risen Christ still speaks. John is not so much The Gospel according to St. John; it is rather The Gospel according to the Holy Spirit. It was not John of Ephesus who wrote the Fourth Gospel; it was the Holy Spirit who wrote it through John.

The Penman Of The Gospel

We have one question still to ask. We can be quite sure that the mind and the memory behind the Fourth Gospel is that of John the apostle; but we have also seen that behind it is a witness who was the writer, in the sense that he was the actual penman. Can we find out who he was? We know from what the early church writers tell us that there were actually two Johns in Ephesus at the same time. There was John the apostle, but there was another John, who was known as John the elder.

Papias, who loved to collect all that he could find about the history of the New Testament and the story of Jesus, gives us some very interesting information. He was Bishop of Hierapolis, which is quite near Ephesus, and his dates are from about A.D. 70 to about A.D. 145. That is to say, he was actually a contemporary of John. He writes how he tried to find out "what Andrew said or what Peter said, or what was said by Philip, by Thomas, or by James, or by John, or by Matthew, or by any other of the disciples of the Lord; and what things Aristion and the elder John, the disciples of the Lord, say." In Ephesus there was the apostle John, and the elder John; and the elder John was so well-loved a figure that he was actually known as The Elder. He clearly had a unique place in the church. Both Eusebius and Dionysius the Great tell us that even to their own days in Ephesus there were two famous tombs, the one of John the apostle, and the other of John the elder.

Now let us turn to the two little letters, Second John and Third John. The letters come from the same hand as the gospel, and how do they begin? The second letter begins: "The elder unto the elect lady and her children" (2Jo_1:1 ). The third letter begins: "The elder unto the beloved Gaius" (3Jo_1:1 ). Here we have our solution. The actual penman of the letters was John the elder; the mind and memory behind them was the aged John the apostle, the master whom John the elder always described as "the disciple whom Jesus loved."

The Precious Gospel

The more we know about the Fourth Gospel the more precious it becomes. For seventy years John had thought of Jesus. Day by day the Holy Spirit had opened out to him the meaning of what Jesus said. So when John was near the century of life and his days were numbered, he and his friends sat down to remember. John the elder held the pen to write for his master, John the apostle; and the last of the apostles set down, not only what he had heard Jesus say, but also what he now knew Jesus had meant. He remembered how Jesus had said: "I have yet many things to say to you, but you cannot bear them now. When the Spirit of Truth comes, he will guide you into all the truth" (Joh_16:12-13 ). There were many things which seventy years ago he had not understood; there were many things which in these seventy years the Spirit of Truth had revealed to him. These things John set down even as the eternal glory was dawning upon him. When we read this gospel let us remember that we are reading the gospel which of all the gospels is most the work of the Holy Spirit, speaking to us of the things which Jesus meant, speaking through the mind and memory of John the apostle and by the pen of John the elder. Behind this gospel is the whole church at Ephesus, the whole company of the saints, the last of the apostles, the Holy Spirit, the Risen Christ himself.

FURTHER READING

John

C. Kingsley Barrett, The Gospel According to Saint John (G)

J. H. Bernahrd, St. John (ICC; G)

E. C. Hoskyns (ed. F. M. Davey), The Fourth Gospel (E)

R. H. Lightfoot, St. JohnGospel: A Commentary (E)

G. H. C. Macgregor, The Gospel of John (MC; E)

J. N. Saunders (ed. B. A. Mastin), The Gospel According to Saint John (ACB; E)

R. V. G. Tasker, The Gospel According to Saint John (TC; E)

B. F. Westcott, The Gospel According to Saint John (E)

The SpeakerCommentary (MmC; G)

Abbreviations

ACB: A. and C. Black New Testament Commentary

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

TC: Tyndale Commentary

E: English Text G: Greek Text

Barclay: John 16 (Chapter Introduction)

Warning And Challenge (Joh_16:1-4)

The Work Of The Holy Spirit (Joh_16:5-11)

The Spirit Of Truth (Joh_16:12-15)

Sorrow Turned To Joy (Joh_16:16-24)

The Direct Access (Joh_16:25-28)

Christ And His Gifts (Joh_16:29-33)

Constable: John (Book Introduction)

Introduction

Writer

The writer of this Gospel did not identify himself as such in the text. This is true of all the Gospel evangelists. Nevertheless there is evidence within this Gospel as well as in the writings of the church fathers that the writer was the Apostle John.

The internal evidence from the Gospel itself is as follows. In 21:24 the writer of "these things" (i.e., the whole Gospel) was the same person as the disciple whom Jesus loved (21:7). That disciple was one of the seven disciples mentioned in 21:2. He was also the disciple who sat beside Jesus in the upper room when He instituted the Lord's Supper and to whom Peter motioned (13:23-24). This means that he was one of the Twelve since only they were present in the upper room (Mark 14:17; Luke 22:14). The disciple whom Jesus loved was also one of the inner circle of three disciples, namely Peter, James, and John (Mark 5:37-38; 9:2-3; 14:33; John 20:2-10). James died in the early history of the church, probably in the early 40s (Acts 12:2). There is good evidence that whoever wrote this Gospel did so after then. The writer was also not Peter (21:20-24). This evidence points to John as the disciple whom Jesus loved who was also the writer of this Gospel. The writer claimed to have seen Jesus' glory (1:14; cf. 1:1-4), which John did at the Transfiguration. There are several Johns in the New Testament. This one was one of Zebedee's sons who was a fisherman before Jesus called him to leave his nets and follow Him.

"To a certain extent each of the Gospels reflects the personality of its author, but in none of them is there a more distinctive individuality manifested than in John."¹

The external evidence also points to the Johannine authorship of the fourth Gospel. Irenaeus, the bishop of Lyons (c. 130-200 A.D.), wrote that he had heard Polycarp (c. 69-155 A.D.), a disciple of John. It was apparently from Polycarp that Irenaeus learned that, "John, the disciple of the Lord, who also had leaned upon His breast, had himself published a Gospel during his residence in Ephesus in Asia."² Other later church fathers supported this tradition including Theophilus of Antioch (c. 180 A.D.), Clement of Alexandria, Tertullian of Carthage, and Tatian.³ Eusebius (fourth century) also specifically mentioned that Matthew and John among the apostles wrote the Gospels that bear their names.⁴

Some scholars have rejected this seemingly clear evidence and have refused to accept Johannine authorship. This criticism comes from those who hold a lower view of Scripture generally. Answering their objections lies outside the purpose of these notes.⁵

Place of Writing

Eusebius wrote that John ministered to the church in Ephesus, which Paul had founded (Acts 19:1-20), for many years.⁶ The Isle of Patmos where John spent some time in exile is close to Ephesus (cf. Rev. 1:9-11). As previously noted, Eusebius wrote that John composed his Gospel when he was at Ephesus.⁷ During the first century, that city was one of the largest centers of Christian activity in the Gentile world.⁸

Date

A few scholars believe John could have written this book as early as 45 A.D., the date when Saul of Tarsus' persecutions drove many Christians out of Jerusalem (cf. Acts 8:1-4).⁹ There are two main problems with such an early date. First, John seems to have assumed that the Synoptic Gospels were available to the Christian public. There is some doubt about this since it assumes an assumption, but most scholars believe, on the basis of content, that John selected his material to supplement material in the Synoptics. This would put the fourth Gospel later than the Synoptics. Second, according to early church tradition the Apostle John lived long into the first century. This would make a later date possible even though it does not prove a later date. Some students of the book believe that John 21:18-22 implies that Peter would die before John did, and Peter died about 67 A.D. In general, most authorities reject a date this early for these and other reasons.

Some conservatives date the Gospel slightly before 70 A.D. because John described Palestine and Jerusalem as they were before the Roman destruction (cf. 5:2).¹⁰ This may be a weak argument since John frequently used the Greek present tense to describe things in the past.¹¹ Some who hold this date note the absence of any reference to Jerusalem's destruction in John. However there could have been many reasons John chose not to mention the destruction of Jerusalem if he wrote after that event. A date of writing before the destruction of Jerusalem is also a minority opinion among scholars.

Many conservative scholars believe that John wrote his Gospel between 85 and 95 A.D.¹² Early church tradition was that John wrote it when he was an older man. Moreover even the early Christians regarded this as the fourth Gospel and believed that John wrote it after the Synoptics. It is not clear if John had access to the Synoptic Gospels. He did not quote from any of them. However, his choice of material for his own Gospel suggests that he probably read them and chose to include other material from Jesus' ministry in his account to supplement them.¹³

The latest possible date would be about 100 A.D. Some liberal scholars date this Gospel in the second century. The Egerton papyrus that dates from early in the second century contains unmistakable allusions to John's Gospel.¹⁴ This seems to rule out a second century date.

It seems impossible to identify the date of writing very exactly, as evidenced by the difference of opinion that exists between excellent conservative scholars. A date sometime between 65 and 95 A.D. is probable.

Characteristic features and purpose

John's presentation of Jesus in his Gospel has been a problem to many modern students of the New Testament. Some regard it as the greatest problem in current New Testament studies.¹⁵ Compared to the Synoptics that present Jesus as a historical figure, John stressed the deity of Jesus. Obviously the Synoptics present Jesus as divine also, but the emphasis in the fourth Gospel is more strongly on Jesus' full deity. This emphasis runs from the beginning, with the Word becoming flesh (1:1, 14), to the end, were Thomas confessed Jesus as his Lord and God (20:28). John's purpose statement (20:30-31) explains why he stressed Jesus' deity. It was so his readers would believe that He is the Christ, the Son of God, and thereby have eternal life.

The key word in the book is the verb "believe" (Gr. pisteuo), which appears 98 times. The noun form of the word (Gr. pistis, "faith") does not occur at all. This phenomenon shows that John wanted to stress the importance of active vital trust in Jesus. Other key words are witness, love, abide, the Counselor (i.e., the Holy Spirit), light, life, darkness, Word, glorify, true, and real.¹⁶ These words identify important themes in the Gospel.

John's unique purpose accounted for his selection of material, as was true of every biblical writer. He omitted Jesus' genealogy, birth, baptism, temptation, exorcizing demons, parables, transfiguration, institution of the Lord's Supper, agony in Gethsemane, and ascension. He focused on Jesus' ministry in Jerusalem, the Jewish feasts, Jesus' private conversations with individuals, and His preparation of His disciples (chs. 13-17). John selected seven signs or miracles that demonstrate that Jesus was the divine Messiah (chs. 2-12). He also recorded the discourses that Jesus gave following these signs that explained their significance. Moreover he stressed Jesus' claims that occur in the unique "I am" statements (6:35; 8:12; 10:7, 9, 11, 14; 11:25; 14:6; 15:1, 5).

About 93% of the material in John's Gospel does not appear in the Synoptics.¹⁷ This fact indicates the uniqueness of this Gospel compared with the other three and explains why they bear the title "Synoptic" and John does not. All four Gospels are quite similar, though each of them has its own distinctive features. John, on the other hand, is considerably different from the others. Specifically it stresses Jesus' deity stronger than the others do. It is, I believe, impossible to determine for certain whether or not John used or even knew of the Synoptic Gospels.¹⁸ I suspect that he did.

Another difference between the Synoptics and the fourth Gospel is the writers' view of eschatology. They all share the same basic view, namely that the Jews' rejection of their Messiah resulted in the postponement of the messianic kingdom. However the Synoptic writers stressed the future aspects of eschatology more than John who put more emphasis on the present or realized aspects of eschatology. This is not to say that John presented the kingdom as having begun during Jesus' first advent. He did not. He did stress, however, the aspects of kingdom life that Christians currently enjoy as benefits of the new covenant, which Jesus ratified by His death. These include especially the Holy Spirit's ministries of indwelling and illuminating the believer. Such a shift in emphasis is understandable if John wrote later than the other Gospel evangelists. By then it was clear that God had postponed the messianic kingdom, and believers' interest was more on life in the church than it was on life in the messianic kingdom (cf. chs. 13-17).

"It is . . . quite possible that one of John's aims was to combat false teaching of a docetic type. The Docetists held that the Christ never became incarnate; everything was seeming.'¹⁹ That the docetic heresy did not appear in the first century seems clear, but certain elements that later were to be embodied in this heresy seem to have been quite early."²⁰

"We have suggested that the Fourth Gospel was addressed to two groups within the Johannine community, each of which represented an extreme interpretation of the nature of Jesus: one which did not accept him as God, and the other which did not accept him as man (see the introduction, xxiii; also Smalley, John, 145-48). The perfectly balanced christology of the Fourth Gospel was intended, we believe, to provide a resolution of this theological crisis: to remind the ex-Jewish members of the group, with their strong emphasis on the humanity of Jesus, that the Christ was divine; and to insist, for the benefit of the ex-pagan members (with their docetic outlook), that Jesus was truly human."²¹

The context of Jesus' ministry accounts for the strong Jewish flavor that marks all four Gospels. Yet John's Gospel is more theological and cosmopolitan than the others.

"It has . . . a wider appeal to growing Christian experience and to an enlarging Gentile constituency than the others.

"The Synoptics present him for a generation in process of being evangelized; John presents him as the Lord of the maturing and questioning believer."²²

As a piece of literature, John's Gospel has a symphonic structure.

"A symphony is a musical composition having several movements related in subject, but varying in form and execution. It usually begins with a dominant theme, into which variations are introduced at intervals. The variations seem to be developed independently, but as the music is played, they modulate into each other until finally all are brought to a climax. The apparent disunity is really part of a design which is not evident at first, but which appears in the progress of the composition."²³

Tasker described the fourth Gospel as "the simplest and yet the most profound of the Christian Gospels."²⁴

Original recipients

The preceding quotation implies that John wrote primarily for Christians. This implication may seem to be contrary to John's stated purpose (20:30-31). Probably John wrote both to convince unbelievers that Jesus was the Son of God and to give Christians who faced persecution confidence in their Savior. The word "believe" in 20:31 may be in the present tense implying that Christian readers should continue believing. It could be in the aorist tense suggesting that pagan readers should believe initially. An evangelistic purpose does not exclude an edification purpose. Indeed all 66 books of the Bible have edifying value for God's people (2 Tim. 3:16-17). John's purpose for unbelievers is that they might obtain eternal life, and his purpose for believers is that we might experience abundant eternal life (10:10).

John explained Jewish customs, translated Jewish names, and located Palestinian sites. These facts suggest that he was writing for Gentile readers outside Palestine. Furthermore the prologue seems addressed to readers who thought in Greek categories. John's inclusion of the Greeks who showed interest in seeing Jesus (12:20-22) may also suggest that he wrote with them in view. Because of John's general purposes it seems best to conclude that the original readers were primarily Gentile Christians and Gentile unbelievers.²⁵

"By the use of personal reminiscences interpreted in the light of a long life of devotion to Christ and by numerous episodes that generally had not been used in the Gospel tradition, whether written or oral, John created a new and different approach to understanding Jesus' person. John's readers were primarily second-generation Christians he was familiar with and to whom he seemed patriarchal."²⁶

The writer did not indicate the geographical location of the original recipients of his Gospel. This was undoubtedly intentional since the message of John has universal appeal. Perhaps its first readers lived in the Roman province of Asia the capital of which was Ephesus.

Summary of Gospel Introductions
Gospel	Matthew	Mark	Luke	John
Date	40-70probably 40s	63-70probably 60s	57-59probably 50s	65-95probably 90s
Origin	Palestine	Rome	Caesarea	Ephesus
Audience	Jews	Romans	Greeks	Gentiles
Emphasis	King	Servant	Man	God

Message²⁷

In one sense the Gospel of John is more profound than the Synoptics. It is the most difficult Gospel for most expositors to preach and to teach for reasons that will become evident as we study it. In another sense, however, the fourth Gospel is the easiest Gospel to understand. Leon Morris wrote that it is a pool in which a child can wade and an elephant can swim.²⁸ It is both simple and profound. It clarifies some things that the Synoptics leave as mysteries.

What are these mysteries? Matthew presents Jesus as the King, but it does not articulate the reason for Jesus' great authority. John does. Mark presents Jesus as the Servant, but it does not account for His depth of consecration to God. John does. Luke presents Jesus as the perfect Man, but it does not explain His uniqueness from the rest of humankind. John does.

The Gospel of John reveals answers to the mysteries about Jesus that the Synoptics leave hidden. It is therefore an apocalypse, an unveiling similar to the Book of Revelation in this respect. The Book of Revelation is the climax of biblical Christology. The Gospel of John plays that part among the Gospels. It is a revelation of the person of Jesus Christ more than any of the others. John told us that it would be this in his prologue (1:1-18).

The statement of the message of this Gospel occurs in 1:18: "No man has seen God at any time; the only begotten God, who is in the bosom of the Father, He has explained Him." John claimed that Jesus was the explanation of God the Father. This Gospel presents Jesus as the One who manifested God to humankind. This book then stresses the revelation of the truth about God.

Mankind has constantly sought to represent God in some way. We want to know what God is like. Ideas about God that do not come from the revelation of Himself in Jesus Christ are idolatrous. They create a false view of God. Typically human beings without divine revelation have imagined God as being an immense version of themselves, a projection of human personality into cosmic proportions. God's revelation of Himself, however, involved the limitation of Himself to humanity, the exact opposite approach. This is what God did in the Incarnation. God's revelations are often the exact opposite of what one would expect.

John presented Jesus as the Son of God. He wanted his readers to view Jesus and to see God. In the tears of Jesus, we should see what causes God sorrow. In the compassion of Jesus, we should see how God cares for His own. In the anger of Jesus, we should see what God hates.

What do we learn about God from Jesus in John? The prologue gives us the essential answer, and the body of the book explains this answer with various illustrations from Jesus' ministry. The prologue tells us that Jesus has manifested the glory of God by revealing two things about Him: His grace and His truth (1:14). All that Jesus revealed about God that this Gospel narrates is contractible into these two words. Notice first the revelation of grace in this Gospel.

The Gospel of John presents God as a gracious person. Behind His gracious dealings lies a heart of love. There are probably hundreds of evidences of God's love resulting in gracious action in this book. Let us note just the evidence of these qualities in the seven signs that John chose to record.

The miracle of changing water into wine (ch. 2) shows God's concern for marital joy. The healing of the official's son (ch. 4) shows God's desire that people experience family unity. The healing of the paralytic (ch. 5) shows God's grace in providing physical restoration. The feeding of the 5000 (ch. 6) shows God's love in providing material needs. The miracle of Jesus walking on the water (ch. 6) shows God's desire that people enjoy supernatural peace. The healing of the man born blind (ch. 9) illustrates God's desire that we have true understanding. The raising of Lazarus (ch. 11) shows God's grace in providing new life. All these miracles are revelations of God's love manifesting itself in gracious behavior toward us in our various needs. These are only the most obvious manifestations of God's grace in this book.

This Gospel also reveals that God is a God of truth. Another one of God's attributes that we see revealed in this Gospel lies behind the truth that we see revealed in this Gospel. That attribute is His holiness. The figure that John used to describe God's holiness is light. Light is a common figure for God's holiness in the Old Testament too. The principle of God's holiness governs the passion of His love.

Jesus' great works in John reveal God's love and His great words reveal God's truth. Let us select seven of the great "I am" claims of Jesus as illustrations of the various aspects of the truth that Jesus revealed about God. All these claims point to God as the source and to Jesus as the mediator of things having to do with truth.

The bread of life claim (ch. 6) points to God as the source of true sustenance. The light of the world claim (ch. 9) points to God as the source of true illumination. The door claim (ch. 10) points to God as the source of true security. The good shepherd claim (ch. 10) points to God as the source of true care. The resurrection and the life claim (ch. 11) points to God as the source of true life. The way, the truth, and the life claim (ch. 14) points to God as the source of true authority. The vine claim (ch. 15) points to God as the source of true fruitfulness. All of these claims pointed directly to Jesus as the mediator, but they also pointed beyond Him to God the Father. They were revelations of the truth concerning God.

These are all further revelations of the character of God introduced first in Exodus 3 where God began to reveal Himself as "I am." The Law of Moses was an initial revelation about God. The revelation that Jesus Christ brought was a further, fuller, and final revelation of the grace and truth that characterize God (1:17). These revelations find their most comprehensive expression in the fourth Gospel.

What are the implications of the revelation in this Gospel? First, such a revelation calls for worship.

In the Old Testament, God revealed Himself and dwelt among His people through the tabernacle. In the Incarnation, God revealed Himself and dwelt among His people through His Son (1:14). The tabernacle was the place where God revealed Himself and around which His people congregated to worship Him in response. The Son of God is the person through whom God has now given the greatest and fullest revelation of Himself and around whom we now bow in worship.

Second, such a revelation calls for service. Under the old Mosaic economy, worship prepared God's people to serve Him. Their service consisted of carrying out His mission for them in the world. The revelation of God should always result in service as well as worship (cf. Isa. 6:1-8). When we learn who God is as we study this Gospel, our reaction should not only be worship but service. This is true of the church as a whole and of every individual believer in it. Thomas' ascription of worship (20:28) was only preliminary to his fulfilling God's mission for him (20:21-23). Worship should never be an end in itself. Even in heaven we will serve as well as worship God (Rev. 22:3).

As recipients of this revelation of God, our lives too should be notable for grace and truth. These qualities should not only be the themes of our worship. They should also be the trademarks of our service. Truth and holiness should mark our words and motives. Graciousness should stamp our works as we deal with people. If they do not, we have not yet comprehended the revelation of God that Jesus came to bring to His own. Sloppy graciousness jeopardizes truthfulness, and rigid truthfulness endangers graciousness. Jesus illustrated the balance.

This Gospel has a strong appeal to the unsaved as well. John wrote it specifically to bring the light of revelation about Jesus' true identity to those who sit in spiritual darkness (20:30-31). The knowledge of who Jesus really is is the key to the knowledge of who God really is. Therefore our service must not only bear the marks of certain characteristics, namely grace and truth, but it must also communicate a specific content: who Jesus is. People need to consider who Jesus is. There is no better way for them to do this than by reading this Gospel. Remember the stated purpose of this book (20:30-31). Use it as an evangelistic tool.

Constable: John (Outline)

Outline

I. Prologue 1:1-18

A. The preincarnate Word 1:1-5

B. The witness of John the Baptist 1:6-8

C. The appearance of the Light 1:9-13

D. The incarnation of the Word 1:14-18

II. Jesus' public ministry 1:19-12:50

A. The prelude to Jesus' public ministry 1:19-51

1. John the Baptist's veiled testimony to Jesus 1:19-28

2. John the Baptist's open identification of Jesus 1:29-34

3. The response to John the Baptist's witness 1:35-42

4. The witness of Philip and Andrew 1:43-51

B. Jesus' early Galilean ministry 2:1-12

1. The first sign: changing water to wine 2:1-11

2. Jesus' initial stay in Capernaum 2:12

C. Jesus' first visit to Jerusalem 2:13-3:36

1. The first cleansing of the temple 2:13-22

2. Initial response to Jesus in Jerusalem 2:23-25

3. Jesus' conversation with Nicodemus 3:1-21

4. John the Baptist's reaction to Jesus' ministry 3:22-30

5. The explanation of Jesus' preeminence 3:31-36

D. Jesus' ministry in Samaria 4:1-42

1. The interview with the Samaritan woman 4:1-26

2. Jesus' explanation of evangelistic ministry 4:27-38

3. The response to Jesus in Samaria 4:39-42

E. Jesus' resumption of His Galilean ministry 4:43-54

1. Jesus' return to Galilee 4:43-45

2. The second sign: healing the official's son 4:46-54

F. Jesus' second visit to Jerusalem ch. 5

1. The third sign: healing the paralytic 5:1-9

2. The antagonism of the Jewish authorities 5:10-18

3. The Son's equality with the Father 5:19-29

4. The Father's witness to the Son 5:30-47

G. Jesus' later Galilean ministry 6:1-7:9

1. The fourth sign: feeding the 5,000 6:1-15

2. The fifth sign: walking on the water 6:16-21

3. The bread of life discourse 6:22-59

4. The responses to the bread of life discourse 6:60-7:9

H. Jesus' third visit to Jerusalem 7:10-10:42

1. The controversy surrounding Jesus 7:10-13

2. Jesus' ministry at the feast of Tabernacles 7:14-44

3. The unbelief of the Jewish leaders 7:45-52

[4. The woman caught in adultery 7:53-8:11]

5. The light of the world discourse 8:12-59

6. The sixth sign: healing a man born blind ch. 9

7. The good shepherd discourse 10:1-21

8. The confrontation at the feast of Dedication 10:22-42

I. The conclusion of Jesus' public ministry chs. 11-12

1. The seventh sign: raising Lazarus 11:1-44

2. The responses to the raising of Lazarus 11:45-57

3. Mary's anointing of Jesus 12:1-8

4. The official antagonism toward Lazarus 12:9-11

5. Jesus' triumphal entry 12:12-19

6. Jesus' announcement of His death 12:20-36

7. The unbelief of Israel 12:37-50

III. Jesus' private ministry chs. 13-17

A. The Last Supper 13:1-30

1. Jesus' washing of the disciples' feet 13:1-20

2. Jesus' announcement of His betrayal 13:21-30

B. The Upper Room Discourse 13:31-16:33

1. The new commandment 13:31-35

2. Peter's profession of loyalty 13:36-38

3. Jesus' comforting revelation in view of His departure 14:1-24

4. The promise of future understanding 14:25-31

5. The importance of abiding in Jesus 15:1-16

6. The warning about opposition from the world 15:17-27

7. The clarification of the future 16:1-24

8. The clarification of Jesus' destination 16:25-33

C. Jesus' high priestly prayer ch. 17

1. Jesus' requests for Himself 17:1-5

2. Jesus' requests for the Eleven 17:6-19

3. Jesus' requests for future believers 17:20-26

IV. Jesus' passion ministry chs. 18-20

A. Jesus' presentation of Himself to His enemies 18:1-11

B. Jesus' religious trial 18:12-27

1. The arrest of Jesus and the identification of the high priests 18:12-14

2. The entrance of two disciples into the high priests' courtyard and Peter's first denial 18:15-18

3. Annas' interrogation of Jesus 18:19-24

4. Peter's second and third denials of Jesus 18:25-27

C. Jesus' civil trial 18:28-19:16

1. The Jews' charge against Jesus 18:28-32

2. The question of Jesus' kingship 18:33-38a

3. The Jews' request for Barabbas 18:38b-40

4. The sentencing of Jesus 19:1-16

D. Jesus' crucifixion 19:17-30

1. Jesus' journey to Golgotha 19:17

2. The men crucified with Jesus 19:18

3. The inscription over Jesus' cross 19:19-22

4. The distribution of Jesus' garments 19:23-24

5. Jesus' provision for His mother 19:25-27

6. The death of Jesus 19:28-30

E. The treatment of Jesus' body 19:31-42

1. The removal of Jesus' body from the cross 19:31-37

2. The burial of Jesus 19:38-42

F. Jesus' resurrection 20:1-29

1. The discovery of Peter and John 20:1-9

2. The discovery of Mary Magdalene 20:10-18

3. The appearance to the Eleven minus Thomas on Easter evening 20:19-23

4. The transformed faith of Thomas 20:24-29

G. The purpose of this Gospel 20:30-31

V. Epilogue ch. 21

A. Jesus' appearance to seven disciples in Galilee 21:1-14

B. Jesus' teachings about motivation for service 21:15-23

C. The writer's postscript 21:24-25

Constable: John

John

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Strachen, R. H. The Fourth Gospel: Its Significance and Environment. 3rd ed. London: SCM Press, 1941.

Tacitus. The Histories and the Annals. 4 vols. With an English translation by John Jackson. The Loeb Classical Library. Cambridge: Harvard University Press, and London: William Heinemann, 1962-63.

Tasker, R. V. G. The Gospel According to St. John: An Introduction and Commentary. Tyndale New Testament Commentaries series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

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_____. S.v., lithos, by Joachim Jeremias.

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Copyright 2003 by Thomas L. Constable

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Haydock: John (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. JOHN.

INTRODUCTION

St. John, the evangelist, a native of Bathsaida, in Galilee, was the son of Zebedee and Salome. He was by profession a fisherman. Our Lord gave to John, and to James, his brother, the surname of Boanerges, or, sons of thunder; most probably for their great zeal, and for their soliciting permission to call fire from heaven to destroy the city of the Samaritans, who refused to receive their Master. St. John is supposed to have been called to the apostleship younger than any of the other apostles, not being more than twenty-five or twenty-six years old. The Fathers teach that he never married. Our Lord had for him a particular regard, of which he gave the most marked proofs at the moment of his expiring on the cross, by intrusting to his care his virgin Mother. He is the only one of the apostles that did not leave his divine Master in his passion and death. In the reign of Domitian, he was conveyed to Rome, and thrown into a caldron of boiling oil, from which he came out unhurt. He was afterwards banished to the island of Patmos, where he wrote his book of Revelations; and, according to some, his Gospel. Tota antiquitas in eo abunde consentit, quod Domitianus exilii Joannis auctor fuerit. (Lampe. Proleg. lib. i. cap. 4.) --- In his gospel, St. John omits very many leading facts and circumstances mentioned by the other three evangelists, supposing his readers sufficiently instructed in points which his silence approved. It is universally agreed, that St. John had seen and approved of the other three gospels. (St. Hier. [St. Jerome,] de vir. illust. Eusebius, lib. iii, chap. 24.) --- St. Luke, says a learned author, seems to have had more learning than any other of the evangelists, and his language is more varied, copious, and pure. This superiority in style may perhaps be owing to his longer residence in Greece, and greater acquaintance with Gentiles of good education. --- St. Denis, of Alexandria, found in the gospel of St. John, elegance and precision of language, not only in the choice and arrangement of expressions, but also in his mode of reasoning and construction. We find here, says this saint, nothing barbarous and improper, nothing even low and vulgar; insomuch, that God not only seems to have given him light and knowledge, but also the means of well clothing his conceptions. (Dion. Alex. [Denis of Alexandria] apud Euseb. lib. vii, chap. 25.) --- Our critics do not join with St. Denis. They generally conceive St. John, with respect to language, as the least correct of the writers of the New Testament. His style argues a great want of those advantages which result from a learned education: but this defect is amply compensated by the unexampled simplicity with which he expresses the sublimest truths, by the supernatural lights, by the depth of the mysteries, by the superexcellency of the matter, by the solidity of his thoughts, and importance of his instructions. The Holy Ghost, who made choice of him, and filled him with infused wisdom, is much above human philosophy and the art of rhetoric. He possesses, in a most sovereign degree, the talent of carrying light and conviction to the mind, and warmth to the heart. He instructs, convinces, and persuades, without the aid of art or eloquence. --- St. John is properly compared to the eagle, because in his first flight he ascends above all sublunary objects, and does not stop till he meets the throne of the Almighty. He is so sententious, says St. Ambrose, that he gives us as many mysteries as words. (De Sacram. lib. iii, chap. 2) --- From Patmos our saint returned to Ephesus, where he died. (Euseb. lib. iii. hist. eccles.) --- It is said that the original gospel was preserved in the church of Ephesus till the seventh age [century], at least till the fourth; for St. Peter, of Alexandria, cites it. See Chron. Alex. and manuscript fragment. de paschate apud Petav. et Usher. --- Besides the gospel, we have of St. John three epistles and the Book of Revelations; and though other productions have been palmed on the world under the name of our evangelist, the Catholic Church only approves of those above specified. Ancient Fathers have given him the name of the Theologian: a title his gospel, and particularly the first chapter, deserves. Polycratus, bishop of Ephesus, tells us that St. John carried on his forehead a plate of gold, as priest of Jesus Christ, to honour the priesthood of the new law, in imitation of the high priests of the Jews. (Polycr. apud Euseb. liv. v, chap. 24.) --- This gospel was written in Greek, about the end of the first hundred years from Christ's nativity, at the request of the bishops of the Lesser Asia [Asia Minor], against the Cerinthians and the Ebionites, and those heretics, or Antichrists, as St. John calls them, (1 John iv. 3.) who pretended that Jesus was a mere man, who had no being or existence before he was born of Joseph and Mary. The blasphemies of these heretics had divers abettors in the first three ages [centuries], as Carpocrates, Artemon, the two Theodotus, Paul of Samosata, Sabellius, and some others; on whom, see St. Irenæus, St. Epiphanius, St. Augustine, &c. To these succeeded, in the beginning of the fourth century, Arius, of Alexandria, and the different branches of the blasphemous Arian sect. They allowed that Jesus Christ had a being before he was born of Mary; that he was made and created before all other creatures, and was more perfect than any of them; but still that he was no more than a creature: that he had a beginning, and that there was a time when he was not: that he was not properly God, or the God, not the same God, nor had the same substance and nature, with the eternal Father and Creator of all things. This heresy was condemned by the Church in the first General Council, at Nice, ann. 325. --- After the Arians rose up the Macedonians, who denied the divinity of the Holy Ghost; and afterwards the Nestorians, Eutychians, &c. In every age pride and ignorance have produced some heresies; for, as the Apostle says, (1 Corinthians xi. 19.) there must be heresies. Towards the beginning of the sixteenth age [century] Luther, Zuinglius, Calvin, &c. set themselves up for reformers, even of that general and Catholic faith which they found every where taught, and believed in all Christian Churches. Luther owns that he was then alone, the only one of his communion, (if so it may be called); yet none of these called in question the mysteries of the Trinity, or of the Incarnation. --- But not many years after, came the blasphemous sect of the Socinians, so called from Lælius and Faustus Socini. These, and their followers, renewed the condemned errors of the Arians. We scarce find any thing new in the systems of these men, who would pass for somebody, like Theodas, Acts v. 36.; or who, like Simon, the magician, and first heretic, would be looked upon as great men, and great wits, by daring to be free-thinkers, and thereby bold blasphemers. --- To do justice to Calvin, he did not think these Socinians fit to live in any Christian society: and therefore he got Michael Servetus burnt alive at Geneva, ann. 1553; and Valentinus Gentilis, one of the same sect, was beheaded at Berne, ann. 1565. I must needs say, it seems an easier matter to excuse the warm sharp zeal of Calvin, and his Swiss brethren, in persecuting to death these Socinians with sword and faggot, than to shew with what justice and equity these men could be put to death, who followed the very same principle, and the only rule of faith; i.e. Scriptures expounded by every man's private reason, or private spirit; which the pretended Reformers, all of them, maintain with as much warmth as ever, to the very day. --- Heretics in all ages have wrested the sense of the Scriptures, to make them seem to favour their errors: and by what we see so frequently happen, it is no hard matter for men who have but a moderate share of wit and sophistry, by their licentious fancies and arbitrary expositions, to turn, change, and pervert Scripture texts, and to transform almost any thing into any thing, says Dr. Hammond, on the second chapter of St. John's Revelation. But I need not fear to say, this never appeared so visibly as in these last two hundred years; the truth of which no one can doubt, who reads the History of the Variations, written by the learned bishop of Meaux. --- These late Reformers seem to make a great part of their religion consist in reading, or having at least the Bible in their mother-tongue. The number of translations into vulgar languages, with many considerable differences, is strangely multiplied. Every one rashly claims a right to expound them according to his private judgment, or his private spirit. And what is the consequence of this; but that as men's judgments and their private interpretations are different, so in a great measure are the articles of their creed and belief? --- The Scriptures, in which are contained the revealed mysteries of divine faith, are, without all doubt, the most excellent of all writings: these divers volumes, written by men inspired from God, contained not the words of men, but the word of God, which can save our souls: (1 Thessalonians ii. 13. and James i. 21.) but then they ought to be read, even by the learned, with the spirit of humility; with a fear of mistaking the true sense, as so many have done; with a due submission to the Catholic Church, which Christ himself commanded us to hear and obey. This we might learn from the Scripture itself. The apostle told the Corinthians, that even in those days there were many who corrupted and adulterated the word of God. (2 Corinthians ii. 17.) St. Peter gives us this admonition: that in the Epistles of St. Paul, are some things hard to understand, which the unlearned and the unstable wrest, as they do also the other Scriptures, to their own destruction. --- It was merely to prevent and remedy this abuse of the best of books, that it was judged necessary to forbid the ignorant to read the Scriptures in vulgar languages, without the advice and permission of their pastors and spiritual guides, whom Christ appointed to govern his Church. (Acts xx. 28.) The learned University of Paris, 1525, at that time, and in those circumstances, judged the said prohibition necessary: and whosoever hath had any discourses with persons of different religions and persuasions in our kingdom, especially with Anabaptists, Quakers, and such as pretend to expound the Scriptures, either by their private reason or by the private spirit, will, I am confident, be fully convinced that the just motives of the said prohibition subsist to this very day. Ignorant men and women turn Scripture texts to the errors of their private sects, and wrest them to their own perdition; as the very best of remedies prove pernicious and fatal to those who know not their virtues, nor how to use them, and apply them. --- They might learn from the Acts of the Apostles, (Chap. xv.) that as soon as a doubt and dispute was raised, whether the Gentiles converted by the apostles, were obliged to observe any of the ceremonies of the law of Moses, this first controversy about religion was not decided by the private judgment, or private spirit, even of those apostolical preachers, but by an assembly or council of the apostles and bishops, held at Jerusalem; as appears by the letter of the council sent to the Christians at Antioch. It hath seemed good to the Holy Ghost, and to us, &c. to us, whom Christ promised to direct by the Spirit of truth; with whom, he assured us, he would remain to the end of the world. --- The very same method, as it is evident by the annals of Church history, hath been practised to the very time, and will be to the end of the world. It is the rule grounded on the command and promises of Christ, when he founded and established the Christian Church. All disputes about the sense of the Scriptures, and about points of the Christian belief, have been always decided by the successors of St. Peter, and the other apostles; even by general councils, when judged necessary: and they who, like Arius, obstinately refused to submit their private judgment to that of the Catholic Church, were always condemned, excommunicated, and cut off from the communion of the Church of Christ. --- Nor is this rule and this submission to be understood of the ignorant and unlearned only, but also of men accomplished in all kind of learning. The ignorant fall into errors for want of knowledge, and the learned are many times blinded by their pride and self-conceit. The sublime and profound mysteries, such as the Trinity, the Incarnation of the eternal Son of God, the manner of Christ's presence in the holy sacrament, are certainly above the reach of man's weak reason and capacity; much less are they the object of our senses, which are so often deceived. Let every reader of the sacred volumes, who pretends to be a competent judge of the sense, and of the truths revealed in them, reflect on the words which he finds in Isaias: (Chap. lv. 8, 9) For my thoughts are not your thoughts; nor your ways my ways, saith the Lord. For as the heavens are exalted above the earth, so are my ways exalted above your ways, and my thoughts above your thoughts. How then shall any one, by his private reason, pretend to judge, to know, to demonstrate, what is possible or impossible to the incomprehensible power of God? --- A self-conceited Socinian, big with the opinion he has of his own wit and knowledge, will boldly tell us, that to say or believe that three distinct persons are one and the same God, is a manifest contradiction. Must we believe him? Or the Christian Catholic Church, in all ages? That is, against the greatest authority upon earth: whether we consider the Church as the most illustrious society and body of men; or whether we consider the same Church as under the protection of Christ and his divine promises, to teach them all truth to the end of the world. Besides this, experience itself should make the said Socinian distrust his own judgment as to such a pretended contradiction, when he finds that the brightest wits, and most subtle philosophers, after all their study and search of natural causes and effects, for so many hundred years, by the light of their reason could never yet account for the most common and obvious things in nature, such as are the parts of matter, and extension, local motion, and the production of numberless vegetables and animals, which we see happen, but know not how. See the author of a short answer to the late Dr. Clark and Mr. Whiston, concerning the divinity of the Son of God, and of the Holy Ghost. An. 1729. --- The latest writers among the pretended Reformers hesitate not to tell us, that what the Church and its councils have declared, as to Christ's real presence in the holy sacrament, is contradicted by all our senses; as if our senses, which are so often mistaken, were the supreme and only judges of such hidden mysteries. Another tells us, that for Christ to be truly and really present in many places, in ten thousand places at once, is a thing impossible in nature and reason; and his demonstrative proof is, that he knows it to be impossible. With this vain presumption, he runs on to this length of extravagant rashness, and boldly pronounces, that should he find such a proposition in the Bible, nay, though with his eyes he should see a man raise the dead, and declare that proposition true, he could not believe it: and merely because he knows it impossible: which is no more than to say, that it does not seem possible to his weak reason. I do not find that he offers to bring any other proof, but that it is contrary to his senses, and that God cannot assert a contradiction. And why must we take it for a contradiction, only because he tells us, he knows it to be so? It was certainly the safest way for him, to bring no reasons to shew it impossible to the infinite and incomprehensible power of the Almighty: this vain attempt would only have given new occasions to his learned antagonist, the author of the Single Combat, to expose his weakness even more than he has done. --- May not every Unitarian, every Arian, every Socinian, every Latitudinarian, every Free-thinker, tell us the same? And if this be a sufficient plea, none of them can be condemned of heresy or error. Calvin could never silence Servetus, (unless it were by lighting faggots round him) if he did but say, I know that three distinct persons cannot be one and the same God. It is a contradiction, and God cannot assert a contradiction. I know that the Son cannot be the same God with the Father. It is a contradiction, and therefore impossible. So that though I find clear texts in the Scriptures, that three give testimony in heaven, the Father, the Word, and the Holy Ghost: and these three are one: though Christ, the Son of God, tells us, that he and the Father are one, or one thing; nay, though I should with my own eyes, see men raise the dead to confirm these mysteries, (as many are recorded to have done) and declare them to be revealed divine truths, I cannot believe them, because I know them to be false, to be nonsense, to be contradictions to reason and nature. The like the Free-thinker may tell us, with the Pelagians, as to the existence of original sin, that all men should become liable to eternal death for Adam's sinning; with the Manicheans, that men cannot have free will to do, or abstain from, sinful actions, and yet God know infallibly from eternity what they will do; with the Origenists, that God, who is infinite goodness itself, will not punish sinners eternally, for yielding to what the inclinations of their corrupt nature prompt them. They have the same right to tell all Christendom, that they know these pretended revealed mysteries to be nonsense, impossibilities, and contradictions. And every man's private judgment, when, with an air of confidence, he says, I know it, must pass for infallible; though he will not hear of the Catholic Church being infallible, under the promises of our Saviour, Christ. --- But to conclude this preface, already much longer than I designed, reason itself, as well as the experience we have of our own weak understanding, from the little we know even of natural things, might preserve every sober thinking man from such extravagant presumption, pride and self-conceited rashness, as to pretend to measure God's almighty and incomprehensible power by the narrow and shallow capacity of human understanding, or to know what is possible or impossible for Him that made all things out of nothing. In fine, let not human understanding exalt itself against the knowledge of God, but bring into a rational captivity and submission every thought to the obedience of Christ. Let every one humbly acknowledge with the great St. Augustine, whose learning and capacity, modestly speaking, were not inferior to those of any of those bold and rash pretenders to knowledge, that God can certainly do more than we can understand. Let us reflect with St. Gregory of Nazianzus (Orat. xxxvii. p. 597. C.) that if we know not the things under our feet, we must not pretend to fathom the profound mysteries of God. [1] --- And, in the mean time, let us pray for those who are thus tossed to and fro with every wind and blast of different doctrines, (Ephesians iv. 14.) that God, of his infinite mercy, would enlighten their weak and blinded understanding with the light of the one true faith, and bring them to the one fold of his Catholic Church. (Witham)

____________________

[1] Naz. Orat. xxxvii. Greek: Mede ta en posin eidenai dunamenoi ... me theou bathesin embateuein.

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Gill: John (Book Introduction)

INTRODUCTION TO JOHN

The author of this Gospel is John, the son of Zebedee and Salome, the brother of James the greater; he outlived the rest of the disciples, and wrote this Gospel after the other evangelists; and in it many things are recorded, which are not in the other Gospels; as various discourses of Christ, and miracles done by him; several incidents in his life, and circumstances that attended his sufferings and death: the occasion of it is generally thought to be the errors of Ebion and Cerinthus, who denied the divinity of Christ, asserted he was a mere man, and that he did not exist before his incarnation; and the design of it is to confute them: and it is easy to observe, that he begins his Gospel with the divinity of Christ; asserts him to be God, and proves him to be truly and properly so, by the works of creation, which were wrought by him, as well as shows that he was really man. Clemens ^a calls this Gospel of John, pneumatikon euaggelion "a spiritual Gospel", as indeed it is; consisting of the spiritual discourses of our Lord, on various occasions, both at the beginning, and in the course of his ministry, and especially a little before his sufferings and death: and the same writer observes, that John, the last of the evangelists, considering that in the other Gospels were declared the things relating to the body of Christ, that is, to him, as he was after the flesh; to his genealogy and birth as man; to what was done to him, or by him, in his infancy; to his baptism, temptations, journeys, &c. at the request of his familiar friends, and moved by the Spirit of God, composed this Gospel. Moreover, it is observed by some ^b, that the other three evangelists only record what was done by Christ, in one year after John the Baptist was cast into prison, as appears from Mat 4:12 wherefore John, at the entreaty of his friends, put these things into his Gospel, which were done or said by Christ, before John was cast into prison. He was called very early by Christ, though young; and was with him throughout the whole of his ministry, and was an eye and ear witness of what he here relates, and his testimony is to be received; he was the beloved disciple, he leaned on the bosom of Jesus, and had great intimacy with him; and might be privy to some things, which others were not acquainted with; and though he was a Galilean, and an unlearned man, Act 4:13 yet being endowed with the extraordinary gifts of the Spirit, he was abundantly qualified to write this book: for what some ancient writers ^c say of him, that he was a priest, and wore a plate, that is, of gold upon his forehead, cannot be true, since he was not of the tribe of Levi; and besides, only the high priest wore that upon his mitre; unless they mean, as seems most likely, that he was a Christian bishop: perhaps the mistake may arise from John the Baptist, who was of the priestly order, and is called by some Jewish writers ^d, John the high priest. When and where this Gospel was written, is not certain; some say in ^e Asia, after he had wrote his Revelation in Patmos; and others say particularly, that it was wrote at Ephesus; the title of it in the Syriac version, signifies much, which runs thus;

"the holy Gospel, the preaching of John, which he spoke and published in Greek at Ephesus.''

And to the same purpose is the title of it in the Persic version;

"the Gospel of John, one of the twelve apostles, which was spoken in the city of Ephesus, in the Greek Roman tongue.''

College: John (Book Introduction)

PREFACE

INTRODUCTION

Even the casual reader of the New Testament will notice that the first three accounts of Jesus' life are generally similar in their overall story line, whereas the fourth Gospel (John) is quite different. Scholars refer to Matthew, Mark, and Luke as the Synoptic Gospels (Synoptic = "seen together" or "as parallel") because of their similarities, but John is called, well . . . John (no special name). It is part of the New Testament collection known as the Johannine Writings (John, 1, 2, 3 John, and Revelation).

The differences between the Synoptic Gospels and the Gospel of John are readily apparent to the alert reader. For example the Synoptics all present one major trip of Jesus from Galilee to Jerusalem, whereas John portrays Jesus as being in Judea and Jerusalem often. Indeed, for John the primary ministry of Jesus seems to be in Judea rather than the Galilean setting of the Synoptics. Another difference is seen in John's lack of true parables in his recorded teachings of Jesus. In the Synoptics, parables are the characteristic form of Jesus' teaching, with the often repeated introduction, "Jesus told them a parable, saying, 'the kingdom of God is like this . . . .'" John is also loaded with characters we do not find in the Synoptics: Nicodemus, the Samaritan woman at the well, and Lazarus, just to name a few. Furthermore, some of our most memorable Gospel phrases are not found in the Synoptics, but only in John: "In the beginning was the Word." "Behold the Lamb of God!" "God so loved the world that he gave his only Son." "I am the way, the truth, and the life." "I am the vine." "What is truth?" "It is finished!" "So send I you." By some estimates about 90% of the material found in John is not found in the Synoptic Gospels.

Christian scholars have noticed these differences from ancient times. Clement of Alexandria, writing approximately AD 185, called John the "spiritual Gospel." By this, Clement did not mean that John was nonhistorical, but that John was more concerned with internal, spiritual matters. In the more recent past overly critical scholars have pronounced the differences between John and the Synoptics to be irreconcilable and concluded that John is, in effect, the first commentary on the Gospels. This assumption (that John is historical fiction) exists in many commentaries of previous generations and is still held by some today. In general, though, current scholarship is much less certain about the nonhistorical character of John. In this commentary we assume that John relates a historically reliable version of the life, death, and resurrection of Jesus, albeit quite different from that of the Synoptic Gospels. These differences are part of what makes the study of this book so fascinating and will be discussed at the appropriate places through the commentary.

WHO IS THE AUTHOR?

We have been writing as if we knew for sure that John was the author of this Gospel. But this begs the question, how do we know for sure that John wrote it, and if so, which John was this? To answer the first question in complete honesty, we do not know for sure who wrote this book, for it was published anonymously in line with the publishing standards of the ancient world. We do have some very early witnesses to John as the author, however. The so-called "Muratorian Canon" (date disputed, but probably AD 150-200) says, "John, one of the disciples, wrote the fourth book of the Gospel." An early church leader by the name of Irenaeus (AD 185) is also an important witness. Tradition claims that Irenaeus was a student of Polycarp of Smyrna, and that Polycarp was a student of John himself. This means that Irenaeus is only one generation of believers removed from John, which gives added weight to what he writes. Irenaeus states in no uncertain terms that John was the author of the Fourth Gospel (in his book Against Heresies 3.1.1).

Some scholars have suggested, however, that the author of the Fourth Gospel was indeed a man named John, but not John the Apostle. It is true that there were other early Christian leaders named John, and it is possible that one of them is the true author of the Fourth Gospel. This issue may be addressed by determining the identity of the so-called "beloved disciple" within the book of John.

In John 21:20-24 the "disciple whom Jesus loved" is said to be the author of the book. If we work backwards through the book, we encounter the beloved disciple in other places. He is the one who recognizes Jesus after the resurrection during the miraculous catch of fish (21:7). Jesus entrusts the care for his mother, Mary, to this disciple while hanging on the cross (19:26-27). This disciple reclines next to Jesus at the Last Supper (13:23, 25). The beloved disciple is intended to be seen in some places where he is simply called the "other disciple." He is the one who races Peter to the tomb on Easter morning, and arrives first (20:3-5, probably indicating that he was younger than Peter). It is the "other disciple" who gains entrance for Peter and himself into the high priest's courtyard during the interrogation of Jesus (18:15-16). The "other disciple" may also be the unnamed disciple of John the Baptist who, along with Andrew, is pointed to Jesus by the Baptist himself (1:35-40).

The intimacy the beloved disciple has with Jesus points to one of the inner circle of disciples. In the Synoptic Gospels, this "inner circle" is pictured as Peter, James, and John. Peter is clearly not the author of the Fourth Gospel, because he is often portrayed as being with the "beloved disciple." James is an unlikely candidate, because he suffers early martyrdom at the hands of Herod Agrippa I (Acts 12:2). This leaves only John the Apostle, the son of Zebedee, the brother of James. This case is somewhat strengthened by the fact that the Apostle John is named nowhere in the Fourth Gospel (nor is James, the only reference being to the "sons of Zebedee" at 21:2). It is not easy to understand why any other early Christian writer would have omitted the name of such a prominent Apostle. The solution to the mystery is that we are intended to see John himself as the author, and that he does not mention himself except as the "beloved disciple" or the "other disciple." We should also note that this is not an expression of pride (he "loved me best"). It is an expression of deep humility, wonderment, and thankfulness on the part of the author: Jesus loved me, even me?!

WHEN AND WHERE WAS IT WRITTEN?

Many locations have been suggested as the place of composition for the Gospel of John, but the traditional site is the city of Ephesus. The ruins of Ephesus are in southwestern Turkey, near the modern city of Kusadasi. Ephesus was one of the largest and most important cities of the Roman Empire in the first century. Ephesus was the site of the Temple of Artemis (sometimes incorrectly called the Temple of Diana, see Acts 19:28). This temple was recognized as one of the seven wonders of the ancient world according to the Greek geographer, Strabo. This large city (perhaps as many as 500,000 inhabitants) had a very mixed population. There was a strong Christian community in Ephesus, for Paul had a three-year ministry there in the AD 50s. The presence of the Temple of Artemis shows that there was also a strong pagan community, dedicated to the worship of the ancient Greek gods. Overall it was a large, cosmopolitan city, with a well-developed Greek culture. The common language of the city would have been Greek, the language of the New Testament.

Although it cannot be proven, there is strong tradition that the Apostle John, along with Mary the mother of Jesus, made his way to Ephesus sometime after the destruction of Jerusalem in AD 70. John, at least, was probably in Ephesus during the reign of Emperor Domitian (AD 81-96). After a few years, Domitian seems to have actively persecuted the Christian community, and this atmosphere of persecution probably forms the background for the Fourth Gospel, written sometime between AD 85-95. Also, by this time, the Jewish synagogue community had solidified in its opposition to the Christians, and Jews had to make a choice between the two. Jews who chose to believe in Jesus were "thrown out of the synagogue," a circumstance mentioned by John (9:22; 16:2).

This makes John one of the last books of the New Testament to be written, and certainly the last of the Gospels. If we theorize that John was about 20 when Jesus was crucified (AD 30), then he would have been 75-85 years old when this book was written, a very old man in the ancient world. For this and other reasons, it is likely that John had quite a bit of help in writing this book. Some scholars want to speak of the "Johannine community" or the "community of the beloved disciple" as the author, and there is some merit to this (cf. 21:24, "we know his testimony in true"). For our purposes, however, we will assume that the Apostle John, an eyewitness to many of the Gospel events, is the primary author of this book.

WHAT ARE THE CHARACTERISTICS OF JOHN?

First, we would say that the style of John's writing is simple, but its thought is profound. John is written in some of the simplest Greek in the New Testament, although this does not mean it is "bad" Greek. It uses many common words, many monosyllabic words, and relatively short sentences. Yet the message of the book is profound. Fred Craddock notes that this is a Gospel in which "a child can wade and an elephant can swim."

A second characteristic of John is that he has laid out the bulk of the book as a series of lengthy accounts of works followed by words. We can characterize these combinations as miraculous signs followed by discourses or sermons of Jesus. John has only seven miracles, five of which are not found in the Synoptic Gospels. The story of each of these miracles is told at some length, and the material of the sermon that follows is primarily material not found in the Synoptics.

A third characteristic of the Fourth Gospel is the emphasis upon the personal ministry of Jesus. John relates several one-on-one situations (e.g., Jesus with Nicodemus, chapter 3), which teach us that Jesus had an active private ministry. It was not all public preaching, although this was important, too. In John we see a Jesus who cares for people and has time for them. This has another side, however. Sometimes it emphasizes the aloneness of Jesus. He often seems to be by himself without the support of the disciples or anyone else, a solitary figure.

Fourthly, John has a highly developed theological interest. He is particularly concerned with the matter of Christology, explaining who Jesus is in relation to God. John lays stress on the divinity of Jesus, often referring to him as the Son or the Son of God. He also stresses the humanity of Jesus: he is thirsty at Sychar and weeps at the tomb of Lazarus. John develops the theme of Jesus as the Jewish Messiah, the one God sent to his people.

John also explores the nature of God the Father, particularly through the Father-Son relationship between Jesus and God. John emphasizes that faith for the Christian must be in both the Father and in the Son. And John also has a great deal of discussion about the Holy Spirit. This is found throughout the book, but particularly in the Farewell Discourses of chapters 13-17. Here the Holy Spirit is portrayed as the coming Paraclete or Advocate for the community of believers.

A fifth characteristic might also be called the purpose of John. This purpose is strongly evangelistic, to bring the readers to faith. There is a constant contrast in the Fourth Gospel between believers and unbelievers, between faith and unfaith. Toward the end of the book John lays out his purpose in very straightforward language, "These [things] are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name" (20:31).

HOW WILL THE STUDY OF JOHN

BE APPROACHED?

There are many possible ways to study John, but it is helpful to know what the primary emphasis will be in this commentary. Our main focus will be to listen carefully to what John is saying to us, to understand his intended message. This is not as easy as it may seem at first glance, for John is far removed from twentieth century English speakers. We want to know the general story, to pick up on the nuances, to be sensitive to the theological implications John is drawing out. For the most part we will not be concerned with evaluating the historical nature of John's account. When we bring historical data into the mix, it will be to help the reader understand the background of John's story, not to judge his accuracy. This is a modified narrative approach, an attempt to understand John's story as it is intended to be understood. While some may find this intolerably naïve, it is certainly the first and necessary step to a full appreciation of this marvelous book. If we can get you to listen to John carefully and hear his message, we will have succeeded in what we set out to do.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Note: There are many, many commentaries and other books related to the study of John. Dr. Bryant's favorites were the ones by Rudolf Bultmann, Barnabas Lindars, and Raymond Brown (even though he had sharp disagreements with all of them). Bultmann has a great deal of excellent material, although his theological bent makes him difficult for less advanced students. Lindars is excellent in technical discussion, but spiritually dry. Brown is wordy, but often gives great insights. I think the finest commentary on John is that of D.A. Carson. While Carson may be too conservative for some, he never avoids the hard questions and takes the time necessary to do thorough exegesis. Other outstanding choices for the more advanced student include the commentary of C.K. Barrett and George Beasley-Murray's commentary in the Word Biblical Commentary series. For the less advanced student the commentary by Paul Butler contains a wealth of accessible material, although written for an earlier generation.

Abbot, Ezra, Andrew P. Peabody, and J.B. Lightfoot. The Fourth Gospel: Evidences External and Internal of Its Johannean Authorship . London: Hodder & Stoughton, 1892.

Ashton, John. Understanding the Fourth Gospel . Oxford: Clarendon, 1991.

Bacon, Benjamin W. The Fourth Gospel in Research and Debate: A Series of Essays on Problems Concerning the Origin and Value of the Anonymous Writings Attributed to the Apostle John . New York: Moffatt, 1910.

. The Gospel of the Hellenists . New York: Holt, n.d., c.1933.

Barclay, William. The Gospel of John . The Daily Study Bible Series. Philadelphia: Westminster, 1956.

Barrett, C.K. The Gospel according to St. John . Second Edition. Philadelphia: Westminster, 1978.

. The Gospel of John and Judaism . Philadelphia: Fortress, 1975.

Bauer, Walter. Das Johannesevangelium . Tübingen: Mohr, 1925.

Beasley-Murray, George R. John . Word Biblical Commentary 36. Waco: Word, 1987.

Bernard, John H. A Critical and Exegetical Commentary on the Gospel According to St. John. 2 volumes. International Critical Commentary. Edinburgh: T&T Clark, 1928.

Blomberg, Craig L. Jesus and the Gospels. Nashville: Broadman & Holman, 1997.

Boice, James M. Witness and Revelation in the Gospel of John . Grand Rapids: Eerdmans, 1978.

Borchert, Gerald L. John 1-11 . The New American Commentary 25A. Nashville: Broadman & Holman, 1996.

Bowman, John. The Fourth Gospel and the Jews: A Study in R. Akiba, Esther, and the Gospel of John . Pittsburgh: Pickwick, 1975.

Brown, Raymond E. The Community of the Beloved Disciple. New York: Paulist, 1979.

. The Death of the Messiah: From Gethsemane to the Grave . 2 volumes. New York: Doubleday, 1994.

. The Gospel according to John . 2 volumes. The Anchor Bible 29A-B. Garden City, NY: Doubleday, 1966-70.

Bruce, F.F. The Gospel of John . Grand Rapids: Eerdmans, 1983.

Bultmann, Rudolf. The Gospel of John . Philadelphia: Westminster, 1971.

Burney, Charles F. The Aramaic Origin of the Fourth Gospel . Oxford: Clarendon, 1922.

Butler, Paul. The Gospel of John . 2 volumes in 1. Bible Study Textbook Series. Joplin, MO: College Press, 1961.

Carpenter, Joseph E. The Johannine Writings: A Study of the Apocalypse and the Fourth Gospel. London: Constable, 1927.

Carson, D.A. The Gospel According to John. Grand Rapids: Eerdmans, 1991.

Charlesworth, James H., editor. John and Qumran . London: Geoffrey Chapman, 1972.

Colwell, Ernest C., The Greek of the Fourth Gospel: A Study of Its Aramaisms in the Light of Hellenistic Greek . Chicago: University of Chicago Press, n.d., c. 1931.

Craddock, Fred B. John . Knox Preaching Guides. Atlanta: John Knox Press, 1982.

Cullmann, Oscar. The Johannine Circle . Philadelphia: Westminster, 1975.

Culpepper, R. Alan. The Anatomy of the Fourth Gospel: A Study in Literary Design . Philadelphia: Fortress, 1983.

. The Gospel and Letters of John . Interpreting Biblical Texts Series. Nashville: Abingdon, 1998.

Dodd, C.H. Historical Tradition in the Fourth Gospel . Cambridge: Cambridge University Press, 1963.

. The Interpretation of the Fourth Gospel . Cambridge: Cambridge University Press, 1953.

Drummond, James. An Inquiry into the Character and Authorship of the Fourth Gospel. New York: Scribner, 1904.

Eisler, Robert. The Enigma of the Fourth Gospel . London: Methuen, 1938.

Erdman, Charles R. The Gospel of John . Philadelphia: Westminster, 1917.

Fortna, Robert T. The Gospel of Signs: A Reconstruction of the Narrative Source Underlying the Fourth Gospel . Cambridge: Cambridge University Press, 1970.

Foster, R.C. Studies in the Life of Christ . Grand Rapids: Baker, 1985. Reprint, Joplin, MO: College Press, 1996.

Gardner-Smith, Percival. St. John and the Synoptic Gospels . Cambridge: Cambridge University Press, 1938.

Gnilka, J. Johannesevangelium . Neue Echter Bibel. Würzburg: Echter, 1983.

Godet, Frederic. Commentary on the Gospel of John . Translated by Timothy Dwight. 2 volumes. New York: Funk & Wagnall, 1886.

Haenchen, Ernst. A Commentary on the Gospel of John . Hermeneia Series. 2 volumes. Philadelphia: Fortress, 1984. (German ed., 1980.)

Hendriksen, William. Exposition of the Gospel according to John . 2 volumes. New Testament Commentary Series. Grand Rapids: Baker, 1954.

Hengel, Martin. The Johannine Question . Philadelphia: Trinity Press International, 1989.

Higgins, A.J.B. The Historicity of the Fourth Gospel . London: Lutterworth, 1960.

Hoskyns, Edwyn C. The Fourth Gospel. 2 volumes. London: Faber, 1940. Revised. ed. in one vol., 1947.

Howard, Wilbert F. Christianity According to St. John . Philadelphia: Westminster, 1946.

. The Fourth Gospel in Recent Criticism and Interpretation . London: Epworth, 1931.

Howard, Wilbert F., and Arthur J. Gossip. "The Gospel According to St. John." In Interpreter's Bible 7:437-811. Nashville: Abingdon/ Cokesbury, 1952.

Hunter, Archibald M. According to John . The Cambridge Bible Commentary. London: SCM Press, 1968.

. The Gospel According to John . Cambridge: Cambridge University Press, 1965.

Jauncey, James H. The Compelling Indwelling [Studies on John 15]. Chicago: Moody, 1972.

Jeremias, Joachim. New Testament Theology. Old Tappan, NJ: Scribners Reference, 1977.

Jervell, Jacob. Jesus in the Gospel of John . Minneapolis: Augsburg, 1984.

Kysar, Robert. The Fourth Evangelist and His Gospel . Minneapolis: Augsburg, 1975.

. John . Augsburg Commentary on the New Testament. Minneapolis: Augsburg, 1986.

. John's Story of Jesus . Philadelphia: Fortress, 1984.

. John, the Maverick Gospel . Atlanta: John Knox, 1976. Reprinted Louisville, KY: Westminster/John Knox, 1993.

Lee, Edwin Kenneth. The Religious Thought of St. John . London: S.P.C.K., 1950.

Lenski, R.C.H. Interpretation of John's Gospel . Columbus: Lutheran Book Concern, 1936.

Leon-Dufour, Xavier. Dictionary of the New Testament . New York: Harper & Row, 1980.

Lightfoot, Robert H. St. John's Gospel . Edited by C.F. Evans. Oxford: Clarendon, 1956.

Lindars, Barnabas. The Gospel of John . New Century Bible Commentary. Grand Rapids: Eerdmans, 1972.

MacGregor, George H.C. The Gospel of John . The Moffatt New Testament Commentary. London: Hodder & Stoughton, 1928.

MacGregor, George H.C., and A.Q. Morton. The Structure of the Fourth Gospel. Edinburgh: Oliver & Boyd, 1961.

Maier G. Johannes-Evangelium . BKNT 6. Neuhausen-Stuttgart: Hänssler, 1984.

Marsh, John. The Gospel of St. John . Westminster Pelican Commentaries. Philadelphia: Westminster, 1968.

Martyn, J. Louis. History and Theology in the Fourth Gospel . New York: Harper & Row, 1968.

. The Gospel of John in Christian History: Essays for Interpreters . New York: Paulist, 1979.

McGarvey, J.W., and P.Y. Pendleton. The Fourfold Gospel or a Harmony of the Four Gospels . Cincinnati: Standard, 1914.

Michaels, J.R. John . San Francisco: Harper, 1984.

Moloney, Francis J. The Gospel of John. Sacra Pagina. Collegeville, MN: Liturgical Press, 1998.

Montefiore, C.G., and H. Loewe. A Rabbinic Anthology. New York: Schocken Books, 1974.

Morris, Leon. The Gospel according to St. John . The New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1971.

. Reflections on the Gospel of John . 4 volumes. Grand Rapids: Baker, 1986.

. Studies in the Fourth Gospel . Grand Rapids, Eerdmans, 1969.

Murray, John O.F. Jesus according to St. John . London: Longmans, 1936.

Nicol, W. Semeia in the Fourth Gospel . Leiden: Brill, 1972.

Nolloth, Charles F. The Fourth Evangelist: His Place in the Development of Religious Thought. London: J. Murray, 1925.

O'Neill, J.C. Who Did Jesus Think He Was? Leiden: Brill, 1995.

Odeberg, Hugo. The Fourth Gospel: Interpreted in Its Relation to Contemporaneous Religious Currents in Palestine and the Hellenistic-Oriental World . Amsterdam: B.R. Grüner, 1968.

Pack, Frank. The Gospel according to John . Living Word Commentaries. Austin: Sweet, 1975.

Palmer, Earl F. The Intimate Gospel . Waco: Word, 1978.

Plummer, Alfred. The Gospel according to St. John. Cambridge Greek Testament. Cambridge: Cambridge University Press, 1890.

Rainsford, Marcus. Our Lord Prays: Thoughts on John XVII . London: 1873; reprint Chicago: Moody, 1950.

Redlich, Edwin B. An Introduction to the Fourth Gospel . London: Longmans, 1939.

Ridderbos, Herman N. The Gospel of John: A Theological Commentary . Grand Rapids: Eerdmans, 1997.

Rigg, William Harrison. The Fourth Gospel and Its Message for Today . London: Lutterworth, 1952.

Robinson, John A.T. The Priority of John . London: SCM Press, 1985.

Sanday, William. The Authorship and Historical Character of the Fourth Gospel . London: Macmillan, 1872.

. The Criticism of the Fourth Gospel . New York: Scribner, 1905.

Sanders, J.N. The Fourth Gospel in the Early Church . Cambridge: Cambridge University Press, 1943.

Sanders, J.N., and B.A. Mastin. The Gospel according to St. John . Black's New Testament Commentaries. London: A.& C. Black, 1968.

Schlatter, Adolf. Der Evangelist Johannes . Stuttgart: Calwer, 1948.

Schnackenburg, Rudolf. The Gospel according to St John . 3 volumes. Translated by Cecily Hastings, et al. New York: Crossroad, 1982.

Sidebottom, E.M. The Christ of the Fourth Gospel . London: SPCK, 1961.

Sloyan, Gerard S. John . Interpretation Commentary Series. Atlanta: John Knox, 1988.

Smith, D. Moody. The Composition and Order of the Fourth Gospel . New Haven, CT: Yale University Press, 1965.

. John . Proclamation Commentaries. Philadelphia: Fortress Press, 1976.

Smith, D. Moody, C. Clifton Black, and R. Alan Culpepper, eds. Exploring the Gospel of John: In Honor of D. Moody Smith . Louisville: Westminster/John Knox, 1996.

Smith, Jonathan R. The Teaching of the Gospel of John . New York: Revell, 1903.

Stevens, George B. The Johannine Theology: A Study of the Doctrinal Contents of the Gospel and Epistles of the Apostle John . New York: Scribner, 1894.

Strachan, Robert H. The Fourth Evangelist: Dramatist or Historian? London: Hodder & Stoughton, 1925.

. The Fourth Gospel: Its Significance and Environment . 3rd Revised Edition. London, S.C.M. Press, 1941.

Tasker, Randolph V.G. The Gospel according to St. John . Tyndale New Testament Commentaries. London: Tyndale, 1960.

Temple, William. Readings in St. John's Gospel . 2 volumes. London: Macmillan, 1939-40; one volume edition, New York: St. Martin's Press, 1955.

Tenney, Merrill C. "The Gospel of John." In The Expositor's Bible Commentary , 93-203. Grand Rapids: Zondervan, 1981.

. John: the Gospel of Belief . Grand Rapids: Eerdmans (1948), 1954.

Turner, George A., and Julius R. Mantey. The Gospel according to John . The Evangelical Commentary on the Bible. Grand Rapids: Eerdmans, 1964.

Wead, David. The Literary Devices in John's Gospel . Basel: Komm. Friedrich Reinhardt, 1970.

Weber, Gerard P. and Robert Miller. Breaking Open the Gospel of John . Cincinnati: St. Anthony Messenger Press, 1995.

Westcott, Brooke F. The Gospel according to St .John . London: John Murray, 1882.

. The Gospel according to St. John; the Greek Text with Introduction and Notes . 2 volumes. London: John Murray, 1908. Reprinted in 1 volume, Grand Rapids: Baker, 1980.

Wiles, Maurice F. The Spiritual Gospel: The Interpretation of the Fourth Gospel in the Early Church. Cambridge: Cambridge University Press, 1960.

Witherington, Ben, III. John's Wisdom: A Commentary on the Fourth Gospel. Louisville, KY: Westminster/John Knox, 1995.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

BAGD A Greek-English Lexicon of the New Testament by Bauer, Arndt, Gingrich, and Danker

BDB A Hebrew and English Lexicon of the Old Testament by Brown, Driver and Briggs

BDF A Greek Grammar of the New Testament by Blass, Debrunner and Funk

BJRL Bulletin of the John Rylands University Library of Manchester

CBQ Catholic Biblical Quarterly

DNT Dictionary of the New Testament

HTR Harvard Theological Review

ICC International Critical Commentary

IDB Interpreter's Dictionary of the Bible

JAMA Journal of the American Medical Association

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

KJV King James Version

LSJ Greek-English Lexicon by Liddell, Scott and Jones

NASB New American Standard Bible

LXX Septuagint

NIV New International Version

NLT New Living Translation

NovT Novum Testamentum

NRSV New Revised Standard Version

NT New Testament

OT Old Testament

TDNT Theological Dictionary of the New Testament by Kittel and Friedrich

ZNW Zeitschrift für die neutestamentliche Wissenschaft

-College Press New Testament Commentary: with the NIV

College: John (Outline)

OUTLINE

A good outline is more than half the battle in one's understanding and remembering the contents of any book. There is more than one way to break up and organize the materials in the Gospel according to John. Most students have observed two large divisions in its structure: (1) chapters 1-12 and (2) chapters 13-21. These larger units include a prologue (1:1-18) and an epilogue (chapter 21). Perhaps the easiest way to organize the materials of the book for commentary purposes might be to number the larger units of thought in the book (over fifty such units) and comment successively on these from the beginning of the book to the end. One may endeavor, however, to organize the materials of the Fourth Gospel in some kind of elaborate outline, structured under the two large divisions noted above. We follow this latter procedure below:

I. JESUS MANIFESTS HIMSELF TO THE WORLD - 1:1-12:50

A. The Prologue - 1:1-18

1. The Logos before Time - 1:1-4

a. His Relationship to Deity - 1:1-2

b. His Relationship to the World - 1:3-4

2. The Logos Manifested in History - 1:5-18

a. John the Baptist's Initial Testimony to the Logos - 1:5-13

b. The Logos in Flesh - 1:14-18

B. The Testimony of John the Baptist and of Jesus' First Disciples - 1:19-51

1. The Testimony of John the Baptist - 1:19-34

a. The Testimony of John to the Jewish Leaders - 1:19-28

b. The Testimony of John to the Jewish People - 1:29-34

2. Jesus' Calling and the Testifying of His First Disciples - 1:35-51

a. John the Baptist's Disciples Follow Jesus - 1:35-42

b. Jesus' Calling of Philip and Nathanael - 1:43-51

C. Jesus' First Signs - 2:1-25

1. Jesus Changes Water into Wine - 2:1-12

2. Jesus Cleanses the Temple - 2:13-22

3. Summary of Response to Jesus - 2:23-25

D. Jesus and Nicodemus - 3:1-36

1. The New Birth - 3:1-10

2. The Son of Man - 3:11-21

3. The Further Testimony of John the Baptist - 3:22-30

4. The Son's Testimony - 3:31-36

E. Jesus and the Samaritans - 4:1-42

1. Introduction - 4:1-4

2. Jesus and the Woman of Samaria - 4:5-30

a. The Setting - 4:5-6

b. Jesus' Request for Water - 4:7-9

c. Living Water - 4:10-15

d. The Woman Revealed - 4:16-19

e. Jesus Reveals Himself - 4:20-26

f. Reactions to Jesus - 4:27-30

3. Jesus and the Samaritans - 4:31-42

a. Jesus and the Testifying of His disciples - 4:31-38

b. Firsthand and Secondhand Testimony - 4:39-42

F. Jesus' Healing of the Nobleman's Son, the Second Sign at Cana - 4:43-54

1. Introduction - 4:43-45

2. The Healing of the Nobleman's Son - 4:46-54

G. Jesus and the Major Jewish Festivals - 5:1-12:50

1. A Feast, the Sabbath, and Jesus' Healing at the Pool in Jerusalem - 5:1-47

a. The Healing on the Sabbath - 5:1-9a

b. Violations of the Sabbath and the Healed Man's Defense - 5:9b-15

c. Violations of the Sabbath and Jesus' Defense - 5:16-18

d. Jesus' Discourse on the Sabbath and His Work - 5:19-29

e. Jesus' Defense and the Four Witnesses - 5:30-47

2. The Passover and Jesus' Explanation of the Exodus - 6:1-71

a. The Background - 6:1-4

b. Jesus' Feeding of the Five Thousand - 6:5-13

c. Jesus, Not That Kind of King - 6:14-15

d. Jesus' Walking on the Sea of Galilee - 6:16-21

e. The Crowds' Search for Jesus - 6:22-25

f. Two Discourses on the Bread of Life - 6:26-34, 35-40

g. Conflict Concerning Bread from Heaven and Flesh and Blood - 6:41-59

h. Rejection and Acceptance of Jesus - 6:60-71

3. Jesus at Tabernacles - 7:1-52

a. Introduction: Question If Jesus Would Go to This Feast - 7:1-13

b. Jesus' Discourses Spoken during the Feast - 7:14-36

c. Jesus' Discourses Spoken on the Last Day of the Feast and the Audience's Response to it - 7:37-52

d. Textual Parenthesis: The Woman Taken in Adultery - 7:53-8:11

4. The Light of Tabernacles and Jesus' Great Confrontation with the Jews - 8:12-59

a. Jesus Discourse at the Temple Treasury: Jesus the Light of the World and the Authority of His Testimony to Himself - 8:12-20

b. Jesus' Attack on the Jews Who Disbelieved and the Origin of His Testimony and the Problem of Who He Is - 8:21-30

c. Truth, Sin, Freedom, and the Children of Abraham - 8:31-59

5. Healing of the Man Born Blind - 9:1-41

a. The Setting - 9:1-5

b. The Healing - 9:6-7

c. Interrogations of the Man - 9:8-34

(1) Questions Posed by the Neighbors and Friends - 9:8-12

(2) Preliminary Quizzing by Some Pharisees - 9:13-17

(3) The Man's Parents Questioned by the Jews - 9:18-23

(4) The Man Questioned a Second Time by the Jews, and Excommunicated - 9:24-34

d. Who Sees and Who Is Blind? Jesus' Answer - 9:35-41

6. The Feast of Dedication and the Shepherd Analogy - 10:1-42

a. Jesus, the Sheepgate, and the Shepherd - 10:1-21

(1) Figures from Shepherd Life - 10:1-6

(2) Explaining the Figure - 10:7-18

(a) Jesus is the Sheepgate - 10:7-10

(b) Jesus is the Good (or Model) Shepherd - 10:11-18

(3) Response to Jesus' Explanation: Rejection of Jesus by the Jews - 10:19-21

b. Jesus at the Feast of Dedication - 10:22-39

(1) Jesus the Messiah - 10:22-31

(a) Setting and Questions: "Is Jesus the Messiah?" - 10:22-24

(b) Jesus' Reply - 10:25-30

(c) Reaction: Attempt to Stone Jesus - 10:31

(2) Jesus the Son of God - 10:32-39

(a) The Question: Is Jesus Making Himself Equal with God - 10:32-33

(b) Jesus' Response - 10:34-38

(c) Reaction: Attempt to Arrest Jesus - 10:39

c. Jesus in Retrogression and Progression Simultaneously - 10:40-42

7. Lazarus and the Passover Plot - 11:1-57

a. Lazarus - 11:1-44

(1) Setting - 11:1-6

(2) Jesus' Discussion with the Disciples - 11:7-16

(3) Jesus and Martha: Jesus the Resurrection and the Life - 11:17-27

(4) Jesus and Mary and the Grieved - 11:28-37

(5) Jesus' Raising of Lazarus - 11:38-44

b. The Passover Plot to Kill Jesus - 11:45-53

c. Retreat of Jesus - 11:54-57

8. Preparation for Passover and Death - 12:1-50

a. Mary's Anointing of Jesus - 12:1-11

b. Jesus' Triumphal Entry - 12:12-19

c. Gentiles Prompt Jesus' Announcement of His Hour - 12:20-36

d. The Tragedy of Unbelief, Past and Present - 12:37-43

e. The Call to Faith Still Stands - 12:44-50

II. JESUS' MANIFESTATION OF HIMSELF IN HIS DEATH AND RESURRECTION - 13:1-21:25

A. Jesus' Manifestation of Himself to His Disciples in His Farewell Discourses - 13:1-17:26

1. At the Last Supper - 13:1-38

a. Jesus' Washing of His Disciples' Feet - 13:1-17

b. Jesus' Prediction of Judas' Betrayal - 13:18-30

c. Jesus' Prediction of Peter's Denial; The New Commandment (13:34) - 13:31-38

2. Promises of Jesus - 14:1-31

a. Promises of an Abode where Jesus Is Going - 14:1-4

b. Jesus the Way to the Father - 14:5-12

c. Doing Greater Works than Jesus; Asking in Jesus' Name - 14:13-14

d. Jesus' Departure and the Spirit's Coming - 14:15-31

3. More Commands and Promises of Jesus - 15:1-27

a. Jesus, the Vine; the Disciples, the Branches; The New Commandment Given (15:13) - 15:1-17

b. Hatred from the World - 15:18-25

c. The Spirit's Mission Like That of the Disciples: to Bear Witness to Jesus - 15:26-27

4. Still More Promises and Commands - 16:1-33

a. The Works of Disbelief - 16:1-4

b. The Works of the Spirit - 16:5-15

c. Joy Greater than Trouble - 16:16-33

5. Jesus' Prayer - 17:1-26

a. For His Glorification - 17:1-5

b. For His Disciples - 17:6-19

c. For Those Who Will Believe - 17:20-26

(1) For Unity - 17:20-23

(2) For Seeing Jesus' Glory - 17:24-26

B. Jesus' Trial and Crucifixion - 18:1-19:42

1. Jesus' Arrest - 18:1-11

2. Jesus' Trial before Annas - 18:12-14

3. Peter's First Denial of Jesus - 18:15-18

4. Jesus Interrogated before Annas - 18:19-24

5. Peter's Second and Third Denials of Jesus - 18:25-27

6. Jesus' Trial before Pilate - 18:28-19:16

a. Pilate Doubtful of the Prosecution - 18:28-32

b. Pilate Examines Jesus - 18:33-38a

c. Barabbas - 18:38b-40

d. The Flogging of Jesus and Delivering Over of Him to the Jews by Pilate - 19:1-16

7. The Crucifixion of Jesus - 19:17-30

8. Piercing Jesus' Side - 19:31-37

9. Jesus' Burial - 19:38-42

C. The Resurrection of Jesus - 20:1-21:25

1. Peter and John at the Empty Tomb - 20:1-9

2. Jesus' Appearance to Mary - 20:10-18

3. Jesus' Appearance to the Disciples with Thomas Absent - 20:19-23

4. Jesus' Appearance to his Disciples with Thomas Present - 20:24-29

5. The Purpose of this Gospel - 20:30-31

6. Jesus' Appearance to Seven Disciples and the Great Haul of Fish - 21:1-14

7. Jesus' Admonition to Peter about Peter - 21:15-19

8. Jesus' Admonition to Peter about John - 21:20-23

9. Testimony to the Truthfulness of the Contents of the Fourth Gospel - 21:24

10. The Selective Nature of the Contents of the Fourth Gospel - 21:25

-College Press New Testament Commentary: with the NIV

Lapide: John (Book Introduction)

NOTICE TO THE READER.

Gospel of John Intro

——o——

AS it has been found impossible to compress the Translation of the Commentary upon S. John's Gospel into one volume, it is now given in two, of which this is the first. The second volume comprises the remainder of the Gospel, and the Commentary of À Lapide upon S. John's Epistles.

It is with great pleasure I present this portion of this great Commentary to the English reader. Admirable as Cornelius à Lapide almost invariably is in his exposition of Holy Scripture, on the Gospel of S. John he seems to me to surpass himself. Beginning from the Incarnation of the Divine Word, nothing can be more masterly, nothing more magnificent, than the way in which he shows that the whole sacramental system of the Catholic Church of Christ is the necessary consequence and complement, as well as the extension of the Incarnation, Divinely planned and ordained for the eternal salvation of the whole human race. Granted the truth of the Incarnation as an objective fact, dealing with realities both in the spiritual and immaterial universe, and also in the material and physical universe, in this world of time and sense, as we call it, I do not see how it is possible to dispute our author's conclusions, taken as a whole.

The translation of Vol. 1. is by myself as far as the end of the 6th chapter. From the 27th verse of 6th chapter to the end, I have translated practically without any abridgment or omission, and also with greater literalness than I sometimes do, on account of the surpassing importance of the doctrine treated of, and the controversies resulting from it. Chapters vii.-x. are by the Rev. James Bliss, Rector of Manningford Bruce. For the last chapter, the 11th, I am indebted to the Rev. S. J. Eales, M.A., D.C.L., lately Principal of S. Boniface's College, Warminster, and now Principal of the Grove College, Addlestone, Surrey.

In Volume II. the Translation of chap. xiii. is by a young scholar, Mr. Macpherson. The remainder of the Gospel is by my most kind friend, Mr. Bliss, and myself.

Of S. John's Epistles, the first three chapters of the First Epistle are by Mr. Bliss, the remaining two chapters, and the Second and Third Epistles, are by myself.

T. W. Mossman.

THE PREFACE

TO

S. JOHN'S GOSPEL

——o——

S. JOHN the Apostle, the son of Zebedee and Salome, wrote this Gospel in Asia in the Greek language, towards the end of his life, after his return from Patmos, where he wrote the Apocalypse.

His reasons for writing were two. The first was that he might confute the heretics Ebion and Cerinthus, who denied Christ's Divinity, and taught that He was a mere man. The second was to supply the omissions of Matthew, Mark and Luke. Hence S. John records at length what Christ did during the first year of His ministry, which the other three had for the most part passed over.

Listen to S. Jerome in his preface to S. Matthew. "Last was John, the Apostle and Evangelist, whom Jesus loved the best, who lay on the Lord's bosom, and drank of the purest streams of His doctrines. When he was in Asia, at a time when the seeds of the heresies of Cerinthus, Ebion and the rest, who denied that Christ had come in the flesh, those whom in his Epistle he calls Antichrists, and whom the Apostle Paul frequently refutes, he was constrained by well nigh all the bishops who were at that time in Asia, and by the deputies of many other Churches, to write of the deep things of the Divinity of our Saviour, and to 'break through,'^* as it were, to the Word of God by a kind of happy temerity. Whence also we are told in ecclesiastical history that when he was urged by the brethren to write, he agreed to do so, on condition that they should all fast, and pray to God in common. When the fast was ended, being filled with the power of revelation, he burst forth with the preface coming straight from above, In the beginning was the Word , and the Word was with God, and the Word was God. The same was in the beginning with God. "

Others add that S. John's beginning to write was preceded by lightnings and thunderings, as though he had been another Moses, who thus received the Law of God (Exod. xix.)

Baronius shows that S. John wrote his Gospel in the year of Christ 99, or sixty-six years after the Ascension. This was the first year of the reign of Nerva, and the twenty-seventh after the destruction of Jerusalem by Titus.

As then Isaiah surpassed all the rest of the Prophets in sublimity, so did John the other Evangelists. Last in time, he is first in dignity and perfection. Thus in the first chapter of Ezekiel he is compared to an eagle flying above all other birds. Thus his dignity and special excellence, as well as his consequent obscurity, may be considered under three heads.

First, his matter and scope.  S. John alone of set purpose treats of the Divinity of Christ, of the origin, eternity, and generation of the Word, of the spiration of the Holy Spirit, of the unity of the Godhead, and of the Divine relations and attributes. Matthew, Mark, and Luke are concerned with the actions of Christ's humanity. This is why the Fathers derive almost all their arguments against the Arians, Nestorians, Eutychians and such like heretics from S. John.

The second is the order of time. We know that the Church, like the dawning of the day, advanced by the succession of time to the perfect day of the knowledge of the mysteries of the faith. Thus the sacred writers of the New Testament, the Apostles and Evangelists, write far more clearly concerning them than do Moses and the Prophets of the Old Testament. John was the last of all, and his Gospel was his last work. He composed it therefore as a sort of crown of all the sacred books.

The third is the author.  S. John alone was counted worthy to win the laurels of all saints. For he is in very deed a theologian, or rather the prince of theologians. The same is an apostle, a prophet and an evangelist. The same is a priest, a bishop, a high priest, a virgin, and a martyr. That S. John always remained a virgin is asserted by all the ancient writers, expressly by Tertullian ( Lib. de monogam .) and S. Jerome ( Lib. 1 contra. Jovin .). To him therefore as a virgin Christ from His cross commended His Virgin Mother. For "blessed are the clean in heart, for they shall see God," as the Truth Itself declares.

The Only Begotten Son, who is in the bosom of the Father, made known to this His most chaste and beloved friend, who reclined upon His breast, the hidden things and sacraments of the Divinity, which had been kept-secret from the foundation of the world. John hath declared the same to us, as a son of thunder, thundering and lightening the whole world with the Deity of the Word. As with a flaming thunderbolt "he hath given shine to the world;" and with the fire of love he hath inflamed it. Let that speech of Christ, His longest and His last, bear witness, which He made after supper (S. John xiii. &c.), which breathes of nothing but the ardour of Divine love.

See more to the same effect in S. Cyril, S. Augustine, and S. Chrysostom ( Præm. in Joan .). Indeed, S. Chrysostom dares to say that S. John in his Gospel hath taught the angels the secrets of the Incarnate Word, such as before they knew not, and that therefore he is the Doctor of the cherubim and the seraphim. He proves this from the passage of S. Paul in Ephesians iii., "that there might be made known to the principalities and powers in heavenly places by the Church the multiform wisdom of God." "If," he says, "the principalities and powers, the cherubim and seraphim, have learned these things through the Church, it is very evident that the angels listen to him with the deepest attention. Not slight therefore is the honour which we gain in that the angels are our fellow-disciples in the things that they knew not.

CANONS THROWING LIGHT

upon the

INTERPRETATION OF S. JOHN'S GOSPEL.

——o——

JOHN has a style peculiar to himself, entirely different from that of the other Evangelists and sacred writers. For as an eagle at one time he raises himself above all, at another time he stoops down to the earth, as it were for his prey, that with the rusticity of his style he may capture the simple. At one time he is as wise as the cherubim, at another time he burns as do the seraphim. The reason is because John was most like Christ, and most dear to Him; and he in turn loved Christ supremely. Therefore at His Last Supper he reclined upon His breast. From this source, therefore, he sucked in, as it were, the mind, the wisdom, and the burning love of Christ. Wherefore, when thou readest and hearest John, think that thou readest and hearest Christ. For Christ hath transfused His own spirit and His own love into S. John.

2. Although John by the consent of all wrote his Gospel in Greek for Greeks, yet because he himself was a Hebrew, and from love of this primeval language, which was his native tongue, he abounds above the rest in Hebrew phrases and idioms. Hence to understand him we require a knowledge of two, or indeed of three languages—Hebrew, Greek and Latin. Thus he Hebraizes in his frequent use of and for like as ( sicut ) as Solomon does in Proverbs, where he compares like with like by means of the conjunction and .   And in such instances is a mark of similitude, and has the same meaning as like as ( sicut ). On the other hand, he Grecizes in his use of perchance ( forsitan ) for surely . In John viii. 19 the Greek particle άν expresses affirmation, not uncertainty. So also in viii. 43 ού δύνασθε, ye are not able, is put for ye are not willing. He likewise constantly duplicates the Hebrew Amen , when the other Evangelists only express it once. The reasons for this diversity are examined in chap. iii. 2.

3. John abounds more in the discourses and disputations of Christ with the Jews than in the things that were done by Him. Not that he relates all the discourses and disputations of Christ, but such as were of greater importance. Especially he gives a compendious account of those in which Christ proved that He was God as well as man.

4. In S. John Christ speaks sometimes as God, and sometimes as man. There is need therefore of a careful examination of contexts to distinguish one from the other.

5. When Christ says, as He often does in S. John, that He "does, or says nothing of Himself," or that "not He, but the Father, does, or says this, or that" there must be understood "originally" and "alone." As thus, "neither alone, nor as man perform I these things: nor yet as God am I the first originator of them; but it is God the Father, who together with His Divine essence communicates to Me omniscience and omnipotence, even the power of doing all things."

6. Although the Apostles and other saints wrought miracles, yet Christ in S. John's Gospel often proves that He is the Messiah and God by the miracles which were done by Him. This proof is a true and effectual one; first, because He Himself made direct use of it. For a miracle as the work of God, and the Voice of the prime Verity, is an infallible proof of that which it is brought forward to confirm. Second, because Christ wrought them by His own power and authority, which He could not have done unless He had been God of God. Thus then He did them that they might appear to proceed from Him as from God, the original source of miracles. For the saints do not work miracles by their own authority, but by the invocation of the name of God, or Christ. Let us add that the miracles which were done by Christ were foretold by Isaiah and the other prophets, that they might be indices and marks of the Messiah, as will appear in chap. xi. 4.

7. Matthew, Mark, and Luke record for the most part the acts of the last year, and the last but one of Christ's ministry, that is to say, what He did after the imprisonment of S. John the Baptist. But S. John's Gospel for the most part gives an account of the two preceding years. This consideration will solve many seeming discrepancies between S. John and the other Evangelists. So S. Augustine in his preface.

8. There is frequently in S. John both great force as well as obscurity in the adverbs and conjunctions of causation, influence, connection, and so on, in such a manner that a single particle will often include and point out the entire meaning of a passage. Hence these particles must be most carefully examined and weighed, as I shall show in each place.

9. The particles that , wherefore , on account of which , and the like do not always signify the cause, or the end intended, but often only a consequence or result. This is especially the case if an event has been certainly foreseen, and therefore could not happen otherwise. This is plain from chap. xii. 38, 39, where it said, They believed not on Him , that the saying of Isaias might be fulfilled : and shortly afterwards, Wherefore they could not believe , because Isaias said again , He hath blinded their eyes. For the reason why the Jews would not believe in Christ was not the prediction of Isaiah foretelling that they would not believe ( non credituros ), but the hardness of heart and malice of the Jews, which as a sort of objective cause preceded Isaiah's prophecy. For Isaiah foretold that the Jews were not about to believe, because in truth they themselves through their own malice and obstinacy were not going to do so. So S. Chryostom and others.

10. By the Jews S. John sometimes means the rulers only, sometimes the people only. Thus he represents the Jews at one time as opposing, at another time as favouring Christ. For the people were His friends, the rulers were His adversaries.

11. By a He braism the present tense often signifies not an action issuing in a result, but a force, or power of nature, or the act (in the sense of will or intention, Trans .) of the agent, even in cases where the effect is opposed by the subject, or in some other way. Thus in i. 9 it is said that Christ by His advent gave light to the world. That means, so far as He was concerned. For many, like the Jews, refused to receive this light, as he immediately adds, and continued in the darkness of their unbelief.

12. The particles as if , so as , and the like, because they correspond to the Hebrew caph , do not always signify likeness, but the truth of a fact, or assertion. Thus in i. 14, we have seen His glory , as of the Only Begotten , means, "we have seen the glory of the Only Begotten to be truly such, and so great as became Him who was indeed the Only Begotten Son of God the Father." So S. Chrysostom and others.

13. John, following the Hebrew idiom, sometimes takes words of inceptive action to signify the beginning of something that is done; but sometimes to signify continuation, that a work is in progress; and sometimes, that a work has been perfected and accomplished. Thus we must not be surprised, if sometimes that which increases, or is being perfected, is spoken of as if it were just commencing, and vice versa. An example of inceptive action is to be found in xvi. 6, where Peter, resisting Christ desiring to wash his feet, says, Lord , dost Thou wash my feet ? Dost Thou wash ? that is, "Dost Thou wish, prepare, begin to wash?" There is an example of continued action in ii. 11 , where, after the miracle of the conversion of water into wine, it is added, And His disciples believed in Him : that is, they went on believing, they increased, and were confirmed in faith. For they had already before this believed in Christ, for if they had not believed in Him, they would not have followed Him as His disciples. There is an example of a perfected action in xi 15, where Christ, when about, at the close of His life, to raise up Lazarus, said, I am glad for your sakes , that ye may believe. That is, " that by means of this My last and greatest miracle ye may be altogether made perfect in your belief in Me." Again, in xx. 17, Jesus appearing after His resurrection to Mary Magdalene, who had fallen at His feet, said, Touch Me not . That is, "Do not delay, and waste time in touching My feet, but go quickly, and tell the Apostles, who are very sorrowful because of My death, that I have risen again."

14. John, after the Hebrew idiom, asserts and confirms over again what he had already asserted, by a denial of the contrary. This is especially the case when the subject matter is of importance, and is doubted about by many, so that it requires strong confirmation. Thus in i. 20 , when John the Baptist is asked by the Jews if he were the Christ, he confessed , and denied not , but confessed , I am not the Christ. And in i. 3, All things were made by Him , and without Him was not anything made that was made.

15. John delights in calling Christ the Life , and the Light , for reasons which I will give hereafter. He has several other similar and peculiar expressions. For instance, he often uses the word judgment for condemnation which takes place in judgement. In other places he uses judgment for the secret judgments and decrees of God, because they are just. Sins he calls darkness. The saints he calls sons of light. That which is true and just he calls the truth. In vi. 27, for procure food , or labour for food he has ε̉ζγάεσθα βζω̃σιν. In the 9th chap., when Jesus is asked by the Jews, Who art Thou? He answers, The Beginning, who also am speaking unto you.

16. John relates that Christ said previously certain things, the when and the where of His saying which He had not previously mentioned. For studying brevity, he considered it sufficient to relate them once. Thus in the 11th chap. he says that Martha said to her sister Mary, The Master is come, and calleth for thee. Yet he had not previously related that Christ bade Martha to call Magdalene; for his mentioning that Martha, by Christ's command, called her sister was sufficient to show that Christ had so commanded. In the same chapter Christ saith to Martha, Said I not unto thee, that if thou wouldest believe, thou wouldest see the glory of God? Yet there is no previous account of Christ saying this. Also in vi. 36, Christ says, But I said unto you, that ye also have seen Me and believe not. Yet we nowhere recall that Christ previously so said.

17. The miracles of Christ which John alone records are as follows:- The conversion of water into wine, chap. ii. The first expulsion of the sellers from the Temple, in the same chapter. The healing of the sick child of the nobleman, iv. 47. The healing of the paralytic at the pool in the sheep-market, chap. v. Giving sight to the man born blind, chap. ix. Raising Lazarus from the dead, chap. xi. The falling of Judas and the servants to the earth, when they came to take Jesus, xviii. 6. The flow of blood and water from the side of Christ after He was dead, xix. 34. The multiplication of the fishes, xxi. 6.

COMMENTATORS

Very many persons have written commentaries upon the Gospel of S. John, and among them the principal Greek and Latin Fathers. Among the Greeks, after Origen, who composed thirty-two tomes, or books, upon this Gospel, were S. Cyril, Patriarch of Alexandria, who has written a learned and very excellent commentary. He has written a didactic work, and is especially able and skilful in expounding the literal sense.  S. Cyril's commentary on S. John's Gospel consisted originally of twelve books. But of these the fifth, sixth, seventh, and eighth have perished. Their loss has been supplied, by Clictovæus, a doctor of Paris, whose work has been mistaken by many learned men for the original of S. Cyril.

A second commentator is S. Chrysostom, who seems to have been imbued with the very spirit of S. John himself. He wrote eighty seven homilies on this Gospel.

A third is Theophylact, and a fourth Euthymius. They, as is usual with them, follow S. Chrysostom. Theophylact is the more diffuse of the two.

A fifth commentator is Nonnus Panopolitanus, an Egyptian, and a very eloquent writer, who, as Suidas says, explained the virgin theologian, that is, John the Evangelist, in heroic verses. Although the commentary of Nonnus can properly only be called a paraphrase, nevertheless in many places he points out and illustrates the meaning of the Evangelist in pithy sentences.

Among the Latins the first and chief commentator is S. Augustine, who has written systematically upon the whole Gospel in one hundred and twenty-four tractates.

The second is Venerable Bede, who follows S. Augustine passim, and often word for word.

A third commentary is what is called the Gloss. Where observe that the Gloss is tripartite. The first is the Interlinear Gloss, so called because written between the lines of the sacred text. For that reason it is brief, but pithy, and treats many things in the Gospel learnedly and usefully. The second is the Marginal Gloss, because written on the margin of the text. To this is subjoined the Gloss of Nicolas Lyra. This Nicolas was called Lyra from a village in Normandy. He was a Jew by birth, and was converted to Christianity. He entered the Franciscan Order, and taught scholastic theology, A.D. 1320. He was a learned man, and skilled in Hebrew. He wrote his Gloss upon S. John and the other sacred writers, expounding them literally, and became so celebrated that it has passed into a proverb—

"If Lyra's hand had erst not swept his lyre,

  Our theologians had not danced in choir."

However, we must keep this in mind, that he is too credulous with regard to Jewish fables and puerilities, giving too much heed to writers of his own nation, to the Rabbin, and especially to R. Salomon, who is a great retailer of fables.

In later ages, and especially in our own day, many commentaries have been written upon this Gospel. Pre-eminent among them are Maldonatus, of the Society of Jesus, who is copious, acute, elegant, and learned: Cornelius Jansen, who is exact, solid, and to be depended upon: Frank Toletus, who displays a sound judgment, especially in the application of metaphors and similitudes. Sebastian Barradi has written a good literal commentary, mingling with it moral reflections. He is useful to preachers in affording materials for sermons, and showing how to treat them. Frank Ribera is brief, but as usual excellent and learned. Frank Lucas is entirely literal, but he uses the letter to draw the reader to pious affections.

Among the heretics, Martin Bucer, Wolfgang Musculus, Bullinger, Brentius, Calvin, and Beza have written upon S. John's Gospel. Of all these authors Augustinus Marloratus has made a catena, which I read through and refuted when I was in Belgium.

^* (Cf. Exod. xix. 21, Trans.) Return to the place.