{"commentaries":[{"work_id":"chrysostom","author":"John Chrysostom","short_name":"Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"title":"Homilies on the Gospel of St. John","edition_short":"The Oxford Translation","author_url":"/commentators/chrysostom/","divisions":["Homily","Section"],"work_url":"/works/chrysostom/","entries":[{"id":"chrysostom.JHN.16.1-2.1","start":1,"end":2,"heading":"Homily LXXVII. John xv. 11, 12","excerpt":"Ch. xvi. ver. 1. “These things have I spoken unto you, that ye should not be offended.”\n\nThat is, “when ye see many disbelieve, and yourselves ill-treated.”\n\nVer. 2. “They shall put you out of the synagogues.”\n\n(For “the Jews had already agreed, that if any one should confess Christ, he should be put out of the synagogues”— c. ix. 22.)\n\n“Yea, the time cometh, that whosoever killeth you will think that he doeth God service.”\n\n“They shall so seek after your murder, as of an action pious and pleasing to God.” Then again He addeth the consolation,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxix.html","locus":"77.3","cites":[{"at":158,"text":"Ver. 2","label":"John 16:2","href":"/jhn/16/#v2","status":"detected"},{"at":326,"text":"c. ix. 22","label":"John 9:22","href":"/jhn/9/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/77/#iv.lxxix-p49"},{"id":"chrysostom.JHN.16.3-4.1","start":3,"end":4,"heading":"Homily LXXVII. John xv. 11, 12","excerpt":"Ver. 3. “And these things will they do, because they have not known the Father, nor Me.”\n\n“It is sufficient for your comfort that ye endure these things for My sake, and the Father’s.” Here He remindeth them of the blessedness of which He spake at the beginning, “Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for My sake. Rejoice, and be exceeding glad; for great is your reward in heaven.” ( Matt. v. 11, 12.)\n\nVer. 4. “These things have I told you, that when the time shall come, ye may remember them.”\n\n“So, judging from these words, deem the rest also trustworthy. For ye will not be able to say, that I flatteringly told you only those things which would please you, nor that the words were words of deceit; for one who intended to deceive, would not have told you beforehand of matters likely to turn you away. I have therefore told you before, that these things might not fall upon you unexpectedly, and trouble you; and for another reason besides, that ye might not say, that I did not foreknow that these things would be. Remember then that I have told you.” And indeed the heathen always covered their persecutions of them by a pretense of their wickedness, driving them out as corrupters; but this did not trouble the disciples who had heard beforehand, and knew for what they suffered. The cause of what took place was sufficient to rouse their courage. Therefore He everywhere handleth this, saying, “they have not known Me”; and, “for My sake they shall do it”; and, “for My Name’s sake, and for the Father’s sake”; and, “I suffered first”; and, “from no just cause they dare these things.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxix.html","locus":"77.3","cites":[{"at":464,"text":"Matt. v. 11, 12","label":"Matthew 5:11–12","href":"/mat/5/#v11","status":"detected"},{"at":483,"text":"Ver. 4","label":"John 16:4","href":"/jhn/16/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/77/#iv.lxxix-p56"},{"id":"chrysostom.JHN.16.4-6.1","start":4,"end":6,"heading":"Homily LXXVIII. John xvi. 4–6","excerpt":"... This then He maketh a reproach to them, and saith, “These things I said not unto you at the beginning, because I was with you; but now I go unto 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.” For a dreadful thing is immoderate sorrow, dreadful and effective of death. Wherefore Paul said, “Lest perhaps such a one should be swallowed up by overmuch sorrow.” ( 2 Cor. ii. 7.)\n\n“And these things,” saith He, “I told you not at the beginning.” Why did He not tell them at the beginning? That none might say that He spake guessing from the ordinary course of events. And why did He enter on a matter of such unpleasantness? “I knew these things,” He saith, “from the beginning, and spake not of them; not because I did not know them, but ‘because I was with you.’” And this again was spoken after a human manner, as though He had said, “Because ye were in safety, and it was in your power to question Me when ye would, and all the storm blew upon Me, and it was superfluous to tell you these things at the beginning.” “But did He not tell them this? Did He not call the twelve, and say unto them, ‘Ye shall be brought before governors and kings for My sake,’ and, ‘they shall scourge you in the synagogues’? ( Matt. x. 18, 17 ). How then saith He, ‘I told you not at the beginning’?” Because He had proclaimed before the scourgings and bringing before princes, still not that their death should appear so desirable that the action should even be deemed a service to God. For this more than anything was suited to terrify them, that they were to be judged as impious and corrupters. This too may be said, that in that place He spake of what they should suffer from the Gentiles, but here He hath added in a stronger way the acts of the Jews also, and told them that it was at their doors.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxx.html","locus":"78.1","cites":[{"at":461,"text":"2 Cor. ii. 7","label":"2 Corinthians 2:7","href":"/2co/2/#v7","status":"detected"},{"at":1307,"text":"Matt. x. 18, 17","label":"Matthew 10:18","href":"/mat/10/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/78/#iv.lxxx-p4"},{"id":"chrysostom.JHN.16.7.1","start":7,"end":7,"heading":"Homily LXXVIII. John xvi. 4–6","excerpt":"Ver. 7. “But I tell you the truth.”\n\nObserve how He consoleth them again. “I speak not,” He saith, “to please you, and although you be grieved ten thousand fold, yet must ye hear what is for your good; it is indeed to your liking that I should be with you, but what is expedient for you is different. And it is the part of one caring for others, not to be over gentle with his friends in matters which concern their interests, or to lead them away from what is good for them.”\n\n“For if I go not away, the Comforter will not come.”\n\nWhat here say those who hold not the fitting opinion concerning the Spirit? Is it “expedient” that the master depart, and the servant come? Seest thou how great is the honor of the Spirit?\n\n“But if I depart, I will send Him unto you.” And what the gain?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxx.html","locus":"78.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/78/#iv.lxxx-p8"},{"id":"chrysostom.JHN.16.8.1","start":8,"end":8,"heading":"Homily LXXVIII. John xvi. 4–6","excerpt":"Ver. 8. “He, when He is come, will reprove the world.”\n\nThat is, “they shall not do these things unpunished if He come. For indeed, the things that have been already done, are sufficient to stop their mouths; but when these things are also done by Him, when doctrines are more perfect and miracles greater, much more shall they be condemned when they see such things done in My Name, which make the proof of the Resurrection more certain. For now they are able to say, ‘this is the carpenter’s son, whose father and mother we know’; but when they see the bands of death loosed, wickedness cast out, natural lameness straightened, devils expelled, abundant supply of the Spirit, and all this effected by My being called on, what will they say? The Father hath borne witness of Me, and the Spirit will bear witness also.” Yet He bare witness at the beginning. Yea, and shall also do it now. But the, “will convince,”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxx.html","locus":"78.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/78/#iv.lxxx-p15"},{"id":"chrysostom.JHN.16.9-10.1","start":9,"end":10,"heading":"Homily LXXVIII. John xvi. 4–6","excerpt":"Ver. 9. “Of sin.”\n\nThis meaneth, “will cut off all their excuses, and show that they have transgressed unpardonably.”\n\nVer. 10. “Of righteousness, because I go to the Father, and ye see Me no more.”\n\nThat is, “I have exhibited a blameless life, and this is the proof, that, ‘I go to the Father.’” For since they continually urged this against Him, that He was not from God, and therefore called Him a sinner and transgressor, He saith, that the Spirit shall take from them this excuse also. “For if My being deemed not to be from God, showeth Me to be a transgressor, when the Spirit shall have shown that I am gone thither, not merely for a season, but to abide there, (for the, ‘Ye see Me no more,’ is the expression of one declaring this,) what will they say then?” Observe how by these two things, their evil suspicion is removed; since neither doth working miracles belong to a sinner, (for a sinner cannot work them,) nor doth the being with God continually belong to a sinner. “So that ye can no longer say, that ‘this man is a sinner,’ that ‘this man is not from God.’”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxx.html","locus":"78.1","cites":[{"at":119,"text":"Ver. 10","label":"John 16:10","href":"/jhn/16/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/78/#iv.lxxx-p19"},{"id":"chrysostom.JHN.16.11.1","start":11,"end":11,"heading":"Homily LXXVIII. John xvi. 4–6","excerpt":"Ver. 11. “Of judgment, because the prince of this world is judged.”\n\nHere again He mooteth the argument concerning righteousness, that He had overthrown His opponent. Now had He been a sinner, He could not have overthrown him; a thing which not even any just man had been strong enough to do. “But that he hath been condemned through Me, they shall know who trample on him hereafter, and who clearly know My Resurrection, which is the mark of Him who condemneth him. For he was not able to hold Me. And whereas they said that I had a devil, and that I was a deceiver, these things also shall hereafter appear to be false; for I could not have prevailed against him, had I been subject to sin; but now he is condemned and cast out.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxx.html","locus":"78.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 16:8–10","href":"/jhn/16/#v8-catena"}],"inFull":"/works/chrysostom/78/#iv.lxxx-p27"},{"id":"chrysostom.JHN.16.12-15.1","start":12,"end":15,"heading":"Homily LXXVIII. John xvi. 4–6","excerpt":"[2.] Ver. 12. “I have yet many things to say unto you, but ye cannot bear them now.”\n\n“Therefore it is expedient for you that I depart, if ye then will bear them when I departed.” “And what hath come to pass? Is the Spirit greater than Thou, that now indeed we bear not, but It will fit us to bear? Is It working more powerful and more perfect?” “Not so; for He too shall speak My words.” Wherefore He saith,\n\nVer. 13–15. “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.”\n\nFor since He had told them, that “‘He shall teach you, and bring to your remembrance’ ( c. xiv. 26 ), and shall comfort you in your afflictions,” (which He Himself did not,) and that “it is expedient for you that I should depart” ( ver. 7 ), and that He should come, and, “‘now ye are not able to bear’ ( ver. 12 ), but then ye shall be able,” and, that “He shall lead you into all truth” ( ver. 13 ); lest hearing these things they should suppose the Spirit to be the greater, and so fall into an extreme opinion of impiety, therefore He saith, “He shall receive of Mine,” that is, “whatsoever things I have told you, He shall also tell you.” When He saith, “He shall speak nothing of Himself,” He meaneth, “nothing contrary, nothing of His own opposed to My words.” As then in saying respecting Himself, “I speak not of Myself” ( c. xiv. 10 ), He meaneth that He speaketh nothing beside what the Father saith, nothing of His own against Him, or differing from Him, so also with respect to the Spirit. But the, “of Mine,” meaneth, “of what I know,” “of My own knowledge”; “for the knowledge of Me and of the Spirit is one.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxx.html","locus":"78.2","cites":[{"at":410,"text":"Ver. 13–15","label":"John 16:13–15","href":"/jhn/16/#v13","status":"detected"},{"at":753,"text":"c. xiv. 26","label":"John 14:26","href":"/jhn/14/#v26","status":"detected"},{"at":897,"text":"ver. 7","label":"John 16:7","href":"/jhn/16/#v7","status":"detected"},{"at":970,"text":"ver. 12","label":"John 16:12","href":"/jhn/16/#v12","status":"detected"},{"at":1056,"text":"ver. 13","label":"John 16:13","href":"/jhn/16/#v13","status":"detected"},{"at":1497,"text":"c. xiv. 10","label":"John 14:10","href":"/jhn/14/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/78/#iv.lxxx-p30"},{"id":"chrysostom.JHN.16.16-17.1","start":16,"end":17,"heading":"Homily LXXIX. John xvi. 16, 17","excerpt":"... Why then did Christ, after saying, “I go,” and, “Hereafter I will not speak with you,” continually dwell on the same subject, saying, “A little while, and ye shall not see Me, because I go to Him that sent Me”? When He had recovered them by His words concerning the Spirit, He again casteth down their courage. Wherefore doth He this? He testeth their feelings, and rendereth them more proved, and well accustometh them by hearing sad things, manfully to bear separation from Him; for they who had practiced this when spoken of in words, were likely in actions also, easily to bear it afterwards. And if one enquire closely, this very thing is a consolation, the saying that, “I go to the Father.” For it is the expression of One, who declares that He shall not perish, but that His end is a kind of translation. He addeth too another consolation; for He saith not merely, “A little while, and ye shall not see Me,” but also, “A little while, and ye shall see Me”; showing that He will both come to them again, and that their separation would be but for a little while, and His presence with them continual. This, however, they did not understand. Whence one may with reason wonder how, after having often heard these things, they doubt, as though they had heard nothing. How then is it that they did not understand? It was either through grief, as I suppose, for that drove what was said from their understanding; or through the obscurity of the words. Because He seemed to them to set forth two contraries, which were not contrary. “If,” saith one of them, “we shall see Thee, whither goest Thou? And if Thou goest, how shall we see Thee?” Therefore they say, “We cannot tell what He saith.” That He was about to depart, they knew; but they knew not that He would shortly come to them. On which account He rebuketh them, because they did not understand His saying. For, desiring to infix in them the doctrine concerning His death, what saith He?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxi.html","locus":"79.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 16:19–20","href":"/jhn/16/#v19-catena"}],"inFull":"/works/chrysostom/79/#iv.lxxxi-p6"},{"id":"chrysostom.JHN.16.20.1","start":20,"end":20,"heading":"Homily LXXIX. John xvi. 16, 17","excerpt":"Ver. 20. “Verily, verily, I say unto you, That ye shall weep and lament”—which belonged to the Death and the Cross—“but the world shall rejoice.”\n\nBecause by reason of their not desiring His death, they quickly ran into the belief that He would not die, and then when they heard that He would die, cast about, not knowing what that “little” meant, He saith, “Ye shall mourn and lament.”\n\n“But your sorrow shall be turned into joy.” Then having shown that after grief comes joy, and that grief gendereth joy, and that grief is short, but the pleasure endless, He passeth to a common example; and what saith He?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxi.html","locus":"79.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/79/#iv.lxxxi-p10"},{"id":"chrysostom.JHN.16.21.1","start":21,"end":21,"heading":"Homily LXXIX. John xvi. 16, 17","excerpt":"Ver. 21. “A woman when she is in travail hath sorrow.”\n\nAnd He hath used a comparison which the Prophets also use continually, likening despondencies to the exceeding pains of childbirth. But what He saith is of this kind: “Travail pains shall lay hold on you, but the pang of childbirth is the cause of joy”; both confirming His words relative to the Resurrection, and showing that the departing hence is like passing from the womb into the light of day. As though He had said, “Marvel not that I bring you to your advantage through such sorrow, since even a mother to become a mother, passeth in like manner through pain.” Here also He implieth something mystical, that He hath loosened the travail pangs of death, and caused a new man to be born of them. And He said not, that the pain shall pass away only, but, “she doth not even remember it,” so great is the joy which succeedeth; so also shall it be with the Saints. And yet the woman doth not rejoice because “a man hath come into the world,” but because a son hath been born to her; since, had this been the case, nothing would have hindered the barren from rejoicing over another who beareth. Why then spake He thus? Because He introduced this example for this purpose only, to show that sorrow is for a season, but joy lasting: and to show that (death) is a translation unto life; and to show the great profit of their pangs. He said not, “a child hath been born,” but, “A man.” For to my mind He here alludeth to His own Resurrection, and that He should be born not unto that death which bare the birth-pang, but unto the Kingdom. Therefore He said not, “a child hath been born unto her,” but, “A man hath been born into the world.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxi.html","locus":"79.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 16:20–21","href":"/jhn/16/#v20-catena"}],"inFull":"/works/chrysostom/79/#iv.lxxxi-p16"},{"id":"chrysostom.JHN.16.22-23.1","start":22,"end":23,"heading":"Homily LXXIX. John xvi. 16, 17","excerpt":"Ver. 22, 23. “And ye now therefore have sorrow—[but I will see you again, and your sorrow shall be turned into joy].” Then, to show that He shall die no more, He saith, “And no man taketh it from you. And in that day ye shall ask Me nothing.”\n\nAgain He proveth nothing else by these words, but that He is from God. “For then ye shall for the time to come know all things.” But what is, “Ye shall not ask Me”? “Ye shall need no intercessor, but it is sufficient that ye call on My Name, and so gain all things.”\n\n“Verily, verily, I say unto you, Whatsoever ye shall ask My Father in My Name.”\n\nHe showeth the power of His Name, if at least being neither seen nor called upon, but only named, He even maketh us approved by the Father. But where hath this taken place? Where they say, “Lord, behold their threatenings, and grant unto Thy servants that with boldness they may speak Thy word” ( Acts iv. 29, 31 ), “and work miracles in Thy Name.” “And the place was shaken where they were.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxi.html","locus":"79.1","cites":[{"at":890,"text":"Acts iv. 29, 31","label":"Acts 4:29","href":"/act/4/#v29","status":"detected"},{"at":890,"text":"Acts iv. 29, 31","label":"Acts 4:31","href":"/act/4/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/79/#iv.lxxxi-p20"},{"id":"chrysostom.JHN.16.24-25.1","start":24,"end":25,"heading":"Homily LXXIX. John xvi. 16, 17","excerpt":"Ver. 24. “Hitherto ye have asked nothing.”\n\n[2.] Hence He showeth it to be good that He should depart, if hitherto they had asked nothing, and if then they should receive all things whatsoever they should ask. “For do not suppose, because I shall no longer be with you, that ye are deserted; My Name shall give you greater boldness.” Since then the words which He had used had been veiled, He saith,\n\nVer. 25. “These things have I spoken unto you in proverbs, but the time cometh when I shall no more speak unto you in proverbs.”\n\n“There shall be a time when ye shall know all things clearly.” He speaketh of the time of the Resurrection. “Then,”\n\n“I shall tell you plainly of the Father.”\n\n(For He was with them, and talked with them forty days, being assembled with them, and speaking of the things concerning the kingdom of God— Acts i. 3, 4 ,)—“because now being in fear, ye give no heed to My words; but then when ye see Me risen again, and converse with Me, ye will be able to learn all things plainly, for the Father Himself will love you, when your faith in Me hath been made firm.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxi.html","locus":"79.1","cites":[{"at":401,"text":"Ver. 25","label":"John 16:25","href":"/jhn/16/#v25","status":"detected"},{"at":832,"text":"Acts i. 3, 4","label":"Acts 1:3–4","href":"/act/1/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/79/#iv.lxxxi-p28"},{"id":"chrysostom.JHN.16.26-28.1","start":26,"end":28,"heading":"Homily LXXIX. John xvi. 16, 17","excerpt":"Ver. 26. “And I will not ask the Father.”\n\n“Your love for Me sufficeth to be your advocate.”\n\nVer. 27, 28. “Because ye have loved Me, and have believed that I came out from God. I came forth from the Father, and am come into the world; again I leave the world, and go to the Father.”\n\nFor since His discourse concerning the Resurrection, and together with this, the hearing that “I came out from God, and thither I go,” gave them no common comfort, He continually handleth these things. He gave a pledge, in the first place, that they were right in believing on Him; in the second, that they should be in safety. When therefore He said, “A little while, and ye shall not see Me; and again a little while, and ye shall see Me” ( ver. 17 ), they with reason did not understand Him. But now it is no longer so. What then is, “Ye shall not ask Me”? “Ye shall not say, ‘Show us the Father,’ and, ‘Whither goest Thou?’ for ye shall know all knowledge, and the Father shall be disposed towards you even as I am.” It was this especially which made them breathe again, the learning that they should be the Father’s friends wherefore they say,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxi.html","locus":"79.2","cites":[{"at":94,"text":"Ver. 27, 28","label":"John 16:27–28","href":"/jhn/16/#v27","status":"detected"},{"at":728,"text":"ver. 17","label":"John 16:17","href":"/jhn/16/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/79/#iv.lxxxi-p35"},{"id":"chrysostom.JHN.16.30.1","start":30,"end":30,"heading":"Homily LXXIX. John xvi. 16, 17","excerpt":"Ver. 30. “Now we know that Thou knowest all things.”\n\nSeest thou that He made answer to what was secretly harboring in their minds?\n\n“And needest not that any man should ask Thee.”\n\nThat is, “Before hearing, Thou knowest the things which made us stumble, and Thou hast given us rest, since Thou hast said, ‘The Father loveth you, because ye have loved Me.’” After so many and so great matters, they say, “Now we know.” Seest thou in what an imperfect state they were? Then, when, as though conferring a favor upon Him, they say, “Now we know,” He replieth, “Ye still require many other things to come to perfection; nothing is as yet achieved by you. Ye shall presently betray Me to My enemies, and such fear shall seize you, that ye shall not even be able to retire one with another, yet from this I shall suffer nothing dreadful.” Seest thou again how con descending His speech is? And indeed He makes this a charge against them, that they continually needed condescension. For when they say, “Lo, now Thou speakest plainly, and speakest no parable” ( ver. 29 ), “and therefore we believe Thee,” He showeth them that now, when they believe, they do not yet believe, neither doth He accept their words. This He saith, referring them to another season. But the,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxi.html","locus":"79.2","cites":[{"at":1054,"text":"ver. 29","label":"John 16:29","href":"/jhn/16/#v29","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 16:29–30","href":"/jhn/16/#v29-catena"}],"inFull":"/works/chrysostom/79/#iv.lxxxi-p41"},{"id":"chrysostom.JHN.16.32-33.1","start":32,"end":33,"heading":"Homily LXXIX. John xvi. 16, 17","excerpt":"Ver. 32. “The Father is with Me,” He hath again put on their account; for this they everywhere wished to learn. Then, to show that He did not give them perfect knowledge by saying this, but in order that their reason might not rebel, (for it was probable that they might form some human ideas, and think that they should not enjoy any assistance from Him,) He saith,\n\nVer. 33. “These things I have spoken unto you, that in Me ye might have peace.”\n\nThat is, “that ye should not cast Me from your thoughts, but receive Me.” Let no one, then, drag these words into a doctrine; they are spoken for our comfort and love. “For not even when we suffer such things as I have mentioned shall your troubles stop there, but as long as ye are in the world ye shall have sorrow, not only now when I am betrayed, but also afterwards. But rouse your minds, for ye shall suffer nothing terrible. When the master hath gotten the better of his enemies, the disciples must not despond.” “And how,” tell me, “hast Thou ‘conquered the world’?” I have told you already, that I have cast down its ruler, but ye shall know hereafter, when all things yield and give place to you.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxi.html","locus":"79.2","cites":[{"at":368,"text":"Ver. 33","label":"John 16:33","href":"/jhn/16/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/79/#iv.lxxxi-p48"}]},{"work_id":"augustine","author":"Augustine of Hippo","short_name":"Augustine","author_dates":"354-430","tradition":"Patristic (Latin West)","era":"Early church","died":430,"title":"Lectures or Tractates on the Gospel According to St. John","edition_short":"Translated by John Gibb and James Innes","author_url":"/commentators/augustine/","divisions":["Tractate","Section"],"work_url":"/works/augustine/","entries":[{"id":"augustine.JHN.16.1.1","start":1,"end":1,"heading":"Tractate XCIII. Chapter XVI. 1–4.","excerpt":"1. In the words preceding this chapter of the Gospel, the Lord strengthened His disciples to endure the hatred of their enemies, and prepared them also by His own example to become the more courageous in imitating Him: adding the promise, that the Holy Spirit should come to bear witness of Him, and also that they themselves could become His witnesses, through the effectual working of His Spirit in their hearts. For such is His meaning when He saith, “He shall bear witness of me, and ye also shall bear witness.” That is to say, because He shall bear witness, ye also shall bear witness: He in your hearts, you in your voices; He by inspiration, you by utterance: that the words might be fulfilled, “Their sound hath gone forth into all the earth.” For it would have been to little purpose to have exhorted them by His example, had He not also filled them with His Spirit. Just as we see that the Apostle Peter, after having heard His words, when He said, “The servant is not greater than his lord: if they have persecuted me, they will also persecute you;” and seen that already fulfilled in Him, wherein, had example been sufficient, he ought to have imitated the patient endurance of his Lord, yet succumbed and fell into denial, as utterly unable to bear what He saw his Master enduring. But when he really received the gift of the Holy Spirit, he preached Him whom he had denied; and whom he had been afraid to confess, he had no fear now in openly proclaiming. Already, indeed, had he been sufficiently taught by example to know what was proper to be done; but not yet was he inspired with the power to do what he knew: he had got instruction to stand, but not the strength to keep him from falling. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xciv.html","locus":"93.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 16:1","href":"/jhn/16/#v1-catena"}],"inFull":"/works/augustine/93/#iii.xciv-p3"},{"id":"augustine.JHN.16.2.1","start":2,"end":2,"heading":"Tractate XCIII. Chapter XVI. 1–4.","excerpt":"2. And then He expressly declares what they were to suffer: “They shall put you out of the synagogues.” But what harm was it for the apostles to be expelled from the Jewish synagogues, as if they were not to separate themselves therefrom, although no one expelled them? Doubtless He meant to announce with reprobation, that the Jews would refuse to receive Christ, from whom they as certainly would refuse to withdraw; and so it would come to pass that the latter, who could not exist without Him, would also be cast out along with Him by those who would not have Him as their place of abode. For certainly, as there was no other people of God than that seed of Abraham, they would, had they only acknowledged and received Christ, have remained as the natural branches in the olive tree; nor would the churches of Christ have been different from the synagogues of the Jews, for they would have been one and the same, had they also desired to abide in Him. But having refused, what remained but that, continuing themselves out of Christ, they put out of the synagogues those who would not abandon Christ? For having received the Holy Spirit, and so become His witnesses, they would certainly not belong to the class of whom it is said: “Many of the chief rulers of the Jews believed on Him; but for fear of the Jews they dared not confess Him, lest they should be put out of the synagogue: for they loved the praise of men more than the praise of God.” And so they believed on Him, but not in the way He wished them to believe when He said: “How can ye believe, who expect honor one of another, and seek not the honor that cometh from God only?” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xciv.html","locus":"93.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/93/#iii.xciv-p8"},{"id":"augustine.JHN.16.2.2","start":2,"end":2,"heading":"Tractate XCIII. Chapter XVI. 1–4.","excerpt":"4. Such, then, is the meaning of these words: “They will put you out of the synagogues;” but have no fear of solitude: inasmuch as, when separated from their assembly, you will assemble so many in my name, that they, in very fear lest the temple, that was with them, and all the sacraments of the old law, should be deserted, will slay you: actually, in thus shedding your blood, full of the notion that they are doing God service. An illustration surely of the apostle’s words, “They have a zeal for God, but not according to knowledge;” when they imagine that they are doing God service in slaying His servants. Appalling mistake! Is it thus thou wouldst please God by striking down the God-pleaser; and is the living temple of God by thy blows laid level with the ground, that God’s temple of stone may not be deserted? Accursed blindness! But it is in part that it has happened to Israel, that the fullness of the Gentiles might come in: in part, I say, and not totally, has it happened. For not all, but only some of the branches have been broken off, that the wild olive might be ingrafted. For just at the time when the disciples of Christ, filled with the Holy Spirit, were speaking in the tongues of all nations, and performing many divine miracles, and scattering divine utterances on every side, Christ, even though slain, was so beloved, that His disciples, when expelled from the congregations of the Jews, gathered into a congregation of their own a vast multitude of those very Jews, and had no fear of being left to solitude. Whereupon, accordingly, the others, reprobate and blind, being inflamed with wrath, and having a zeal of God, but not according to knowledge, and believing that they were doing God service, put them to death. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xciv.html","locus":"93.4","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 16:3–4","href":"/jhn/16/#v3-catena"}],"inFull":"/works/augustine/93/#iii.xciv-p20"},{"id":"augustine.JHN.16.2-3.1","start":2,"end":3,"heading":"Tractate XCIII. Chapter XVI. 1–4.","excerpt":"3. Finally, to what He had thus told them, He added the words: “But the hour 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.” That is to say, they have not known the Father, nor His Son, to whom they think they will be doing service in slaying you. Words which the Lord added in the way of consolation to His own, who should be driven out of the Jewish synagogues. For it is in thus announcing beforehand what evils they would have to endure for their testimony in His behalf, that He said, “They will put you out of the synagogues.” Nor does He say, And the hour cometh, that whosoever killeth you will think that he doeth God service. What then? “But the hour cometh:” just in the way He would have spoken, were He foretelling them of something good that would follow such evils. What, then, does He mean by the words, “They will put you out of the synagogues: but the hour cometh”? As if He would have gone on to say this: They, indeed, will scatter you, but I will gather you; or, They shall, indeed, scatter you, but the hour of your joy cometh. What, then, has the word which He uses, “but the hour cometh,” to do here, as if He were going on to promise them comfort after their tribulation, when apparently He ought rather to have said, in the form of continuous narration, And the hour cometh? But He said not, And it cometh, although predicting the approach of one tribulation after another, instead of comfort after tribulation. Could it have been that such a separation from the synagogues would so discompose them, that they would prefer to die, rather than remain in this life apart from the Jewish assemblies? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xciv.html","locus":"93.3","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 11:47","href":"/jhn/11/#v47-catena"}],"inFull":"/works/augustine/93/#iii.xciv-p15"},{"id":"augustine.JHN.16.4.1","start":4,"end":4,"heading":"Tractate XCIV. Chapter XVI. 4–7.","excerpt":"1. When the Lord Jesus had foretold His disciples the persecutions they would have to suffer after His departure, He went on to say: “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 here the first thing we have to look at is, whether He had not previously foretold them of the sufferings that were to come. And the three other evangelists make it sufficiently clear that He had uttered such predictions prior to the approach of the supper: which was over, according to John, when He spake, and added, “And these things I said not unto you at the beginning, because I was with you.” Are we, then, to settle such a question in this way, that they, too, tell us that He was near His passion when He said these things? Then it was not when He was with them at the beginning that He so spake, for He was on the very eve of departing, and proceeding to the Father: and so also, even according to these evangelists, it is strictly true what is here said, “And these things I said not unto you at the beginning.” But what are we to do with the credibility of the Gospel according to Matthew, who relates that such announcements were made to them by the Lord, not only when He was on the eve of sitting down with His disciples to the passover supper, but also at the beginning, when the twelve apostles are for the first time expressed by name, and sent forth on the work of God? What, then, is the meaning of what He says here, “And these things I said not unto you at the beginning, because I was with you;” but that what He says here of the Holy Spirit who was to come to them, and to bear witness, when they should have such ills to endure, this He said not unto them at the beginning, because He was with themselves?","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xcv.html","locus":"94.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/94/#iii.xcv-p3"},{"id":"augustine.JHN.16.4.2","start":4,"end":4,"heading":"Tractate XCIV. Chapter XVI. 4–7.","excerpt":"2. The Comforter then, or Advocate (for both form the interpretation of the Greek word, paraclete), had become necessary on Christ’s departure: and therefore He had not spoken of Him at the beginning, when He was with them, because His own presence was their comfort; but on the eve of His own departure it behoved Him to speak of His coming, by whom it would be brought about that with love shed abroad in their hearts they would preach the word of God with all boldness; and with Him inwardly bearing witness with them of Christ, they also should bear witness, and feel it to be no cause of stumbling when their Jewish enemies put them out of the synagogues, and slew them, with the thought that they were doing God service; because the charity beareth all things, which was to be shed abroad in their hearts by the gift of the Holy Spirit. In this, therefore, is the whole meaning to be found, that He was to make them His martyrs, that is, His witnesses through the Holy Spirit; so that by His effectual working within them, they would endure the hardships of all kinds of persecution, and, set aglow at that divine fire, lose none of their warmth in the love of preaching. “These things,” therefore, He says, “have I told you, that, when their time shall come, ye may remember that I told you of them” (ver. 4). These things, I say, I have told you, not merely because ye shall have to endure such things, but because, when the Comforter is come, He shall bear witness of me, that ye may not keep them back through fear, and by whom ye yourselves shall also be enabled to bear witness. “And these things I said not unto you at the beginning, because I was with you,” and I myself was your comfort through my bodily presence exhibited to your human senses, and which, as infants, ye were able to comprehend.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xcv.html","locus":"94.2","cites":[{"at":1308,"text":"ver. 4","label":"John 16:4","href":"/jhn/16/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/94/#iii.xcv-p6"},{"id":"augustine.JHN.16.5.1","start":5,"end":5,"heading":"Tractate XCIV. Chapter XVI. 4–7.","excerpt":"3. “But now I go my way to Him that sent me; and none of you,” He says, “asketh me, Whither goest Thou?” He means that His departure would be such that none would ask Him of that which they should see taking place in broad daylight before their eyes: for previously to this they had asked Him whither He was going, and had been answered that He was going whither they themselves could not then come. Now, however, He promises that He will go away in such a manner that none of them shall ask Him whither He goes. For a cloud received Him when He ascended up from their side; and of His going into heaven they made no verbal inquiry, but had ocular evidence.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xcv.html","locus":"94.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/94/#iii.xcv-p9"},{"id":"augustine.JHN.16.6-7.1","start":6,"end":7,"heading":"Tractate XCIV. Chapter XVI. 4–7.","excerpt":"4. “But because I have said these things unto you,” He adds, “sorrow hath filled your heart.” He saw, indeed, what effect these words of His were producing in their hearts; for having not yet within them the spiritual consolation, which they were afterwards to have by the Holy Spirit, what they still saw objectively in Christ they were afraid of losing; and because they could have no doubt they were about to lose Him whose announcements were always true, their human feelings were saddened, because their carnal view of Him was to be left a blank. But He knew what was most expedient for them, because that inward sight, wherewith the Holy Spirit was yet to comfort them, was undoubtedly superior; not by bringing a human body into the bodies of those who saw, but by infusing Himself into the hearts of those who believed. And then He adds, “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:” as if He had said, It is expedient for you that this form of a servant be taken away from you; as the Word made indeed flesh I dwell among you; but I would not that ye should continue to love me carnally, and, content with such milk, desire to remain infants always. “It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you.” If I withdraw not the tender nutriment wherewith I have nourished you, ye will acquire no keen relish of solid food; if ye adhere in a carnal way to the flesh, ye will not have room for the Spirit. For what is this, “If I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you”? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xcv.html","locus":"94.4","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 16:7","href":"/jhn/16/#v7-catena"}],"inFull":"/works/augustine/94/#iii.xcv-p12"},{"id":"augustine.JHN.16.8.1","start":8,"end":8,"heading":"Tractate XCIV. Chapter XVI. 4–7.","excerpt":"6. But that which follows, “And when He is come, He will convince the world of sin, and of righteousness, and of judgment: of sin, indeed, because they believe not on me; but of righteousness, because I go to the Father, and ye shall see me no more; and of judgment, because the prince of this world is judged” (vers. 8–11); as if it were sin simply not to believe on Christ; and as if it were very righteousness not to see Christ; and as if that were the very judgment, that the prince of this world, that is, the devil, is judged: all this is very obscure, and cannot be included in the present discourse, lest brevity only increase the obscurity; but must rather be deferred till another occasion for such explanation as the Lord may enable us to give.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xcv.html","locus":"94.6","cites":[{"at":312,"text":"vers. 8–11","label":"John 16:8–11","href":"/jhn/16/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/94/#iii.xcv-p18"},{"id":"augustine.JHN.16.8.2","start":8,"end":8,"heading":"Tractate XCV. Chapter XVI. 8–11.","excerpt":"1. The Lord, when promising that He would send the Holy Spirit, said, “When He is come, He will reprove the world of sin, and of righteousness, and of judgment.” What does it mean? Is it that the Lord Jesus Christ did not reprove the world of sin, when He said, “If I had not come and spoken unto them, they had not had sin; but now they have no cloak for their sin”? And that no one may take it to his head to say that this applied properly to the Jews, and not to the world, did He not say in another place, “If ye were of the world, the world would love his own”? Did He not reprove it of righteousness, when He said, “O righteous Father, the world hath not known Thee”? And did He not reprove it of judgment when He declared that He would say to those on the left hand, “Depart ye into everlasting fire, prepared for the devil and his angels”? And many other passages are to be found in the holy evangel, where Christ reproveth the world of these things. Why is it, then, He attributeth this to the Holy Spirit, as if it were His proper prerogative? Is it that, because Christ spake only among the nation of the Jews, He does not appear to have reproved the world, inasmuch as one may be understood to be reproved who actually hears the reprover; while the Holy Spirit, who was in His disciples when scattered throughout the whole world, is to be understood as having reproved not one nation, but the world? For mark what He said to them when about to ascend into heaven: “It is not for you to know the times or the moments, which the Father hath put in His own power. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xcvi.html","locus":"95.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 16:8","href":"/jhn/16/#v8-catena"}],"inFull":"/works/augustine/95/#iii.xcvi-p3"},{"id":"augustine.JHN.16.9-10.1","start":9,"end":10,"heading":"Tractate XCV. Chapter XVI. 8–11.","excerpt":"2. He next explains what He has said “of sin, and of righteousness, and of judgment.” “Of sin indeed,” He says, “because they have believed not on me.” For this sin, as if it were the only one, He has put before the others; because with the continuance of this one, all others are retained, and in the removal of this, the others are remitted. “But of righteousness,” He adds, “because I go to the Father, and ye shall see me no more.” And here we have to consider in the first place, if any one is rightly reproved of sin, how he may also be rightly reproved of righteousness. For if a sinner ought to be reproved just because he is a sinner, will any one imagine that a righteous man is also to be reproved because he is righteous? Surely not. For if at any time a righteous man also is reproved, he is rightly reproved on this account, that, according to Scripture, “There is not a just man upon earth, that doeth good, and sinneth not.” And accordingly, when a righteous man is reproved, he is reproved of sin, and not of righteousness. Since in that divine utterance also, where we read, “Be not made righteous over-much,” there is notice taken, not of the righteousness of the wise man, but of the pride of the presumptuous. The man, therefore, that becomes “righteous over-much,” by that very excess becomes unrighteous. For he makes himself righteous over-much who says that he has no sin, or who imagines that he is made righteous, not by the grace of God, but by the sufficiency of his own will: nor is he righteous through living righteously, but is rather self-inflated with the imagination of being what he is not. By what means, then, is the world to be reproved of righteousness, if not by the righteousness of believers? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xcvi.html","locus":"95.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/95/#iii.xcvi-p12"},{"id":"augustine.JHN.16.10.1","start":10,"end":10,"heading":"Tractate XCV. Chapter XVI. 8–11.","excerpt":"3. But how are we to understand, “Ye shall see me no more”? For He saith not, I go to the Father, and ye shall not see me, so as to be understood as referring to the interval of time when He would not be seen, whether short or long, but at all events terminable; but in saying, “Ye shall see me no more,” as if a truth announced beforehand that they would never see Christ in all time coming. Is this the righteousness we speak of, never to see Christ, and yet to believe on Him; seeing that the faith whereby the just liveth is commended on the very ground of believing that the Christ whom it seeth not meanwhile, it shall see some day? Once more, in reference to this righteousness, are we to say that the Apostle Paul was not righteous when confessing that He had seen Christ after His ascension into heaven, which was undoubtedly the time of which He had already said, “Ye shall see me no more”? Was Stephen, that hero of surpassing renown, not righteous in the spirit of this righteousness, who, when they were stoning him, exclaimed, “Behold, I see the heavens opened, and the Son of man standing on the right hand of God”? What, then, is meant by “I go to the Father, and ye shall see me no more,” but just this, As I am while with you now? For at that time He was still mortal in the likeness of sinful flesh. He could suffer hunger and thirst, be wearied, and sleep; and this Christ, that is, Christ in such a condition, they were no more to see after He had passed from this world to the Father; and such, also, is the righteousness of faith, whereof the apostle says, “Though we have known Christ after the flesh, yet now henceforth know we Him no more.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xcvi.html","locus":"95.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/95/#iii.xcvi-p18"},{"id":"augustine.JHN.16.11.1","start":11,"end":11,"heading":"Tractate XCV. Chapter XVI. 8–11.","excerpt":"4. He will also reprove it “of judgment, because the prince of this world is judged.” Who is this, save he of whom He saith in another place, “Behold, the prince of the world cometh, and shall find nothing in me;” that is, nothing within his jurisdiction, nothing belonging to him; in fact, no sin at all? For thereby is the devil the prince of the world. For it is not of the heavens and of the earth, and of all that is in them, that the devil is prince, in the sense in which the world is to be understood, when it is said, “And the world was made by Him;” but the devil is prince of that world, whereof in the same passage He immediately afterwards subjoins the words, “And the world knew Him not;” that is, unbelieving men, wherewith the world through its utmost extent is filled: among whom the believing world groaneth, which He, who made the world, chose out of the world; and of whom He saith Himself, “The Son of man came not to judge the world, but that the world through Him might be saved.” He is the judge by whom the world is condemned, the helper whereby the world is saved: for just as a tree is full of foliage and fruit, or a field of chaff and wheat, so is the world full of believers and unbelievers. Therefore the prince of this world, that is, the prince of the darkness thereof, or of unbelievers, out of whose hands that world is rescued, to which it is said, “Ye were at one time darkness, but now are ye light in the Lord:” the prince of this world, of whom He elsewhere saith, “Now is the prince of this world cast out,” is assuredly judged, inas much as he is irrevocably destined to the judgment of everlasting fire. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xcvi.html","locus":"95.4","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 16:11","href":"/jhn/16/#v11-catena"}],"inFull":"/works/augustine/95/#iii.xcvi-p23"},{"id":"augustine.JHN.16.12.1","start":12,"end":12,"heading":"Tractate XCVI. Chapter XVI. 12, 13.","excerpt":"1. In this portion of the holy Gospel, where the Lord says to His disciples, “I have yet many things to say unto you, but ye cannot bear them now,” there meets us first this subject of needful inquiry, how it was that He said a little before, “All things that I have heard of my Father I have made known unto you,” and yet says here, “I have yet many things to say unto you, but ye cannot bear them now.” But how it was that He spake of what He had not yet done as if it were done, just as the prophet testifies that God has made those things which are still to come, when He says, “Who hath made those things which are still to come,” we have already explained as well as we could when dealing with those words themselves. Now, however, you are perhaps wishing to know what those things were which the apostles were then unable to bear. But which of us would venture to assert his own present capacity for what they wanted the ability to receive? And on this account you are neither to expect me to tell you things which perhaps I could not comprehend myself were they told me by another; nor would you be able to bear them, even were I talented enough to let you hear of things that are above your comprehension. It may be, indeed, that some among you are fit enough already to comprehend things which are still beyond the grasp of others; and if not all about which the divine Master said, “I have yet many things to say unto you,” yet perhaps some of them: but what they were which He Himself thus omitted to tell them, it would be rash to have even the wish to presume to say. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xcvii.html","locus":"96.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/96/#iii.xcvii-p3"},{"id":"augustine.JHN.16.12.2","start":12,"end":12,"heading":"Tractate XCVI. Chapter XVI. 12, 13.","excerpt":"4. Wherefore, beloved, you need not expect to hear from us what the Lord then refrained from telling His disciples, because they were still unable to bear them: but rather seek to grow in the love that is shed abroad in your hearts by the Holy Spirit who is given unto you; that, fervent in spirit, and loving spiritual things, you may be able, not by any sign apparent to your bodily eyes, or any sound striking on your bodily ears, but by the inward eyesight and hearing, to become acquainted with that spiritual light and that spiritual word which carnal men are unable to bear. For that cannot be loved which is altogether unknown. But when what is known, in however small a measure, is also loved, by the self-same love one is led on to a better and fuller knowledge. If, then, you grow in the love which the Holy Spirit spreads abroad in your hearts, “He will teach you all truth;” or, as other codices have it, “He will guide you in all truth:” as it is said, “Lead me in Thy way, O Lord, and I will walk in Thy truth.” So shall the result be, that not from outward teachers will you learn those things which the Lord at that time declined to utter, but be all taught of God; so that the very things which you have learned and believed by means of lessons and sermons supplied from without regarding the nature of God, as incorporeal, and unconfined by limits, and yet not rolled out as a mass of matter through infinite space, but everywhere whole and perfect and infinite, without the gleaming of colors, without the tracing of bodily outlines, without any markings of letters or succession of syllables,—your minds themselves may have the power to perceive. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xcvii.html","locus":"96.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/96/#iii.xcvii-p9"},{"id":"augustine.JHN.16.12.3","start":12,"end":12,"heading":"Tractate XCVII. Chapter XVI. 12, 13 (continued).","excerpt":"1. The Holy Spirit, whom the Lord promised to send to His disciples, to teach them all the truth which, at the time He was speaking to them, they were unable to bear: of the which Holy Spirit, as the apostle says, we have now received “the earnest,” an expression whereby we are to understand that His fullness is reserved for us till another life: that Holy Spirit, therefore, teacheth believers also in the present life, as far as they can severally apprehend what is spiritual; and enkindles a growing desire in their breasts, according as each one makes progress in that love, which will lead him both to love what he knows already, and to long after what still remains to be known: so that those very things which he has some notion of at present, he may know that he is still ignorant of, as they are yet to be known in that life which eye hath not seen, nor ear heard, nor the heart of man hath perceived. But were the inner Master wishing at present to say those things in such a way of knowing, that is, to unfold and make them patent to our mind, our human weakness would be unable to bear them. Whereof you remember, beloved, that I have already spoken, when we were occupied with the words of the holy Gospel, where the Lord says, “I have yet many things to say unto you, but ye cannot bear them now.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xcviii.html","locus":"97.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/97/#iii.xcviii-p3"},{"id":"augustine.JHN.16.12.4","start":12,"end":12,"heading":"Tractate XCVIII. Chapter XVI. 12, 13 (continued).","excerpt":"1. From the words of our Lord, where He says, “I have yet many things to say unto you, but ye cannot bear them now,” there arose a difficult question, which I recollect to have put off, that it might be handled afterwards at greater leisure, because my last discourse had reached its proper limits, and required to be brought to a close. And now, accordingly, as we have time to redeem our promise, let us take up its discussion as the Lord Himself shall grant us ability, who put it into our heart to make the proposal. And the question is this: Whether spiritual men have aught in doctrine which they should withhold from the carnal, but declare to the spiritual. For if we shall say, They have not, we shall meet with the reply, What, then, is to be made of the words of the apostle in writing to the Corinthians: “I could not speak unto you as unto spiritual, but as unto carnal. As unto babes in Christ, I have given you milk to drink, and not meat to eat: for hitherto ye were not able; neither yet now are ye able; for ye are yet carnal?” But if we say, They have, we have cause to fear and take heed, lest under such a pretext detestable doctrines be taught in secret, and under the name of spiritual, as things which cannot be understood by the carnal, may seem not only capable of being whitewashed by plausible excuses, but deserving also to be lauded in preaching.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xcix.html","locus":"98.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/98/#iii.xcix-p3"},{"id":"augustine.JHN.16.12.5","start":12,"end":12,"heading":"Tractate XCVIII. Chapter XVI. 12, 13 (continued).","excerpt":"8. Accordingly, when the Lord says, “I have yet many things to say unto you, but ye cannot bear them now,” He means that what they were still ignorant of had afterwards to be supplied to them, and not that what they had already learned was to be subverted. And He, indeed, as I have already shown in a former discourse, could so speak, because the very things which He had taught them, had He wished to unfold them to them in the same way as they are conceived in regard to Him by the angels, their still remaining human weakness would be unable to bear. But any spiritual man may teach another man what he knows, provided the Holy Spirit grant him an enlarged capacity for profiting, wherein also the teacher himself may get some further increase, in order that both may be taught of God. Although even among the spiritual themselves there are some, doubtless, who are of greater capacity and in a better condition than others; so that one of them attained even to things of which it is not lawful for a man to speak. Taking advantage of which, there have been some vain individuals, who, with a presumption that betrays the grossest folly, have forged a Revelation of Paul, crammed with all manner of fables, which has been rejected by the orthodox Church; affirming it to be that whereof he had said that he was caught up into the third heavens, and there heard unspeakable words “which it is not lawful for a man to utter.” Nevertheless, the audacity of such might be tolerable, had he said that he heard words which it is not as yet lawful for a man to utter; but when he said, “which it is not lawful for a man to utter,” who are they that dare to utter them with such impudence and non-success? But with these words I shall now bring this discourse to a close; whereby I would have you to be wise indeed in that which is good, but untainted by that which is evil.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xcix.html","locus":"98.8","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/98/#iii.xcix-p31"},{"id":"augustine.JHN.16.13.1","start":13,"end":13,"heading":"Tractate XCIX. Chapter XVI. 13.","excerpt":"1. What is this that the Lord said of the Holy Spirit, when promising that He would come and teach His disciples all truth, or guide them into all truth: “For He shall not speak of Himself; but whatsoever He shall hear, that shall He speak”? For this is similar to what He said of Himself, “I can of mine own self do nothing: as I hear, I judge.” But when expounding that, we said that it might be taken as referring to His human nature; so that He seemed as the Son to announce beforehand that His own obedience, whereby He became obedient even unto the death of the cross, would have its place also in the judgment, when He shall judge the quick and the dead; for He shall do so for the very reason that He is the Son of man. Wherefore He said, “The Father judgeth no man, but hath committed all judgment unto the Son;” for in the judgment He will appear, not in the form of God, wherein He is equal to the Father, and cannot be seen by the wicked, but in the form of man, in which He was made even a little lower than the angels; although then He will come in glory, and not in His original humility, yet in a way that will be conspicuous both to the good and to the bad. Hence He says further: “And He hath given Him authority to execute judgment also, because He is the Son of man.” In these words of His own it is made clear that it is not that form that will be presented in the judgment, wherein He was when He thought it not robbery to be equal with God; but that which He assumed when He made Himself of no reputation. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.c.html","locus":"99.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/99/#iii.c-p3"},{"id":"augustine.JHN.16.13.2","start":13,"end":13,"heading":"Tractate XCIX. Chapter XVI. 13.","excerpt":"2. For the fact that the Holy Spirit appeared in bodily form, as a dove, was a sight begun and ended at the time: just as also, when He descended upon the disciples, there were seen upon them cloven tongues as of fire, which also sat upon every one of them. Any one, therefore, who says that the dove was connected with the Holy Spirit in the unity of His person, as that it and Godhead (for the Holy Spirit is God) should go to constitute the one person of the Holy Spirit, is compelled also to affirm the same thing of that fire; and so may understand that he ought to assert neither. For those things in regard to the substance of God, which needed at any time to be represented in some outward way, and so exhibited themselves to men’s bodily senses, and then passed away, were formed for the moment by divine power from the subservient creation, and not from the dominant nature itself; which, ever abiding the same, excites into action whatever it pleases; and, itself unchangeable, changes all things else at its pleasure. In the same way also did that voice from the cloud actually strike upon the bodily ears, and on that bodily sense which is called the hearing; and yet in no way are we to believe that the Word of God, which is the only-begotten Son, is defined, because He is called the Word, by syllables and sounds: for when a sermon is in course of delivery, all the sounds cannot be pronounced simultaneously; but the various individual sounds come, as it were, in their own order to the birth, and succeed those which are dying away, so that all that we have to say is completed only by the last syllable. Very different from this, surely, is the way in which the Father speaketh to the Son, that is to say, God to God, His Word. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.c.html","locus":"99.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/99/#iii.c-p13"},{"id":"augustine.JHN.16.13.3","start":13,"end":13,"heading":"Tractate XCIX. Chapter XVI. 13.","excerpt":"4. Nor need you wonder that the ineffable knowledge of God, whereby He is cognizant of all things, is, because of the various modes of human speech designated by the names of all those bodily senses; since even our own mind, in other words, the inner man,—to which, while itself exercising its knowing faculty in one uniform way, the different subjects of its knowledge are communicated by those five messengers, as it were, of the body, when it understands, chooses, and loves the unchangeable truth,—is said both to see the light, whereof it is said, “That was the true light;” and to hear the word, whereof it is said, “In the beginning was the Word;” and to be susceptible of smell, of which it is said, “We will run after the smell of thy ointments;” and to drink of the fountain, whereof it is said, “With Thee is the fountain of life;” and to enjoy the sense of touch, when it is said, “But it is good for me to cleave unto God;” in all of which it is not different things, but the one intelligence, that is expressed by the names of so many senses. When, therefore, it is said of the Holy Spirit, “For He shall not speak of Himself; but whatsoever He shall hear, that shall He speak,” so much the more is a simple nature, which is simple [uncompounded] in the truest sense, to be either understood or believed, which in its extent and sublimity far surpasses the nature of our minds. For there is mutability in our mind, which comes by learning to the perception of what it was previously ignorant of, and loses by unlearning what it formerly knew; and is deceived by what has a similarity to truth, so as to approve of the false in place of the true, and is hindered by its own obscurity as by a kind of darkness from arriving at the truth. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.c.html","locus":"99.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/99/#iii.c-p23"},{"id":"augustine.JHN.16.13.4","start":13,"end":13,"heading":"Tractate XCIX. Chapter XVI. 13.","excerpt":"5. And be not disturbed by the fact that the verb is put in the future tense. For it is not said, whatsoever He hath heard, or, whatsoever He heareth; but, “whatsoever He shall hear, that shall He speak.” For such hearing is everlasting, because the knowing is everlasting. But in the case of what is eternal, without beginning and without end, in whatever tense the verb is put, whether in the past, or present, or future, there is no falsehood thereby implied. For although to that immutable and ineffable nature, there is no proper application of Was and Will be, but only Is: for that nature alone is in truth, because incapable of change; and to it therefore was it exclusively suited to say, “I Am That I Am,” and “Thou shalt say unto the children of Israel, He Who Is hath sent me unto you:” yet on account of the changeableness of the times amid which our mortal and changeable life is spent, there is nothing false in our saying, both it was, and will be, and is. It was in past, it is in present, it will be in future ages. It was, because it never was wanting; it will be, because it will never be wanting; it is, because it always is. For it has not, like one who no longer survives, died with the past; nor, like one who abideth not, is it gliding away with the present; nor, as one who had no previous existence, will it rise up with the future. Accordingly, as our human manner of speaking varies with the revolutions of time, He, who through all times was not, is not, and will not by any possibility be found wanting, may correctly bespoken of in any tense whatever of a verb. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.c.html","locus":"99.5","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/99/#iii.c-p29"},{"id":"augustine.JHN.16.13.5","start":13,"end":13,"heading":"Tractate C. Chapter XVI. 13–15 (continued).","excerpt":"1. When our Lord gave the promise of the coming of His Holy Spirit, He said, “He shall teach you all truth,” or, as we read in some copies, “He shall guide you into all truth. For He shall not speak of Himself; but whatsoever He shall hear, that shall He speak.” On these Gospel words we have already discoursed as the Lord enabled us; and now give your attention to those that follow. “And He will show you,” He said, “things to come.” Over this, which is perfectly plain, there is no need to linger; for it contains no question that demands from us any regular exposition. But the words that He proceeds to add, “He shall make me clearly known; for He shall receive of mine, and shall show it unto you,” are not to be carelessly passed over. For by the words, “He shall make me clearly known,” we may understand, that by shedding abroad [God’s] love in the hearts of believers, and making them spiritual, He showed them how it was that the Son was equal to the Father, whom previously they had only known according to the flesh, and as men themselves had thought of Him only as man. Or at least that, filled themselves through that very love with boldness, and divested of all fear, they might proclaim Christ unto men; and so His fame be spread abroad through the whole world. So that He said, “He shall make me clearly known,” as if meaning, He shall free you from fear, and endow you with a love that will so inflame your zeal in preaching me, that you will send forth the odor, and commend the honor of, my glory throughout the world. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.ci.html","locus":"100.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/100/#iii.ci-p3"},{"id":"augustine.JHN.16.14.1","start":14,"end":14,"heading":"Tractate XCIX. Chapter XVI. 13.","excerpt":"9. In connection with this, we come also to some understanding of the further point, that is, so far as it can be understood by such beings as ourselves, why the Holy Spirit is not said to be born, but to proceed: since, if He also were called by the name of Son, He could not avoid being called the Son of both, which is utterly absurd. For no one is a son of two, unless of a father and mother. But it would be utterly abhorrent to entertain the suspicion of any such intervention between God the Father and God the Son. For not even a son of human parents proceedeth at the same time from father and from mother: but at the time that he proceedeth from the father into the mother, it is not then that he proceedeth from the mother; and when he cometh forth from the mother into the light of day, it is not then that he proceedeth from the father. But the Holy Spirit proceedeth not from the Father into the Son, and then proceedeth from the Son to the work of the creature’s sanctification; but He proceedeth at the same time from both: although this the Father hath given unto the Son, that He should proceed from Him also, even as He proceedeth from Himself. And as little can we say that the Holy Spirit is not the life, seeing that the Father is the life, and the Son is the life. And in the same way as the Father, who hath life in Himself, hath given to the Son also to have life in Himself; so hath He also given that life should proceed from Him, even as it also proceedeth from Himself. But we come now to the words of our Lord that follow, when He saith: “And He will show you things to come. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.c.html","locus":"99.9","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/99/#iii.c-p47"},{"id":"augustine.JHN.16.14-15.1","start":14,"end":15,"heading":"Tractate C. Chapter XVI. 13–15 (continued).","excerpt":"4. But when He says, “He shall receive of mine, and shall show it unto you,” listen thereto with Catholic ears, and receive it with Catholic minds. For not surely on that account, as certain heretics have imagined, is the Holy Spirit inferior to the Son; as if the Son received from the Father, and the Holy Spirit from the Son, in reference to certain gradations of natures. Far be it from us to believe this, or to say it, and from Christian hearts to think it. In fine, He Himself straightway solved the question, and explained why He said so. “All things that the Father hath are mine: therefore, said I, that He shall take of mine, and shall show it unto you.” What would you more? The Holy Spirit thus receives of the Father, of whom the Son receives; for in this Trinity the Son is born of the Father, and from the Father the Holy Spirit proceedeth. He, however, who is born of none, and proceedeth from none, is the Father alone. But in what sense it is that the only-begotten Son said, “All things that the Father hath are mine” (for it certainly was not in the same sense as when it was said to that son, who was not only begotten, but the elder of two, “Thou art ever with me; and all that I have is thine),” will have our careful consideration, if the Lord so will, in connection with the passage where the Only-begotten saith to the Father, “And all mine are Thine, and Thine are mine;” so that our present discourse may be here brought to a close, as the words that follow require a different opening for their discussion.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.ci.html","locus":"100.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/100/#iii.ci-p11"},{"id":"augustine.JHN.16.16.1","start":16,"end":16,"heading":"Tractate CI. Chapter XVI. 16–23.","excerpt":"1. These words of the Lord, when He says, “A little while, and ye shall no more see me: and again a little while, and ye shall see me; because I go to the Father,” were so obscure to the disciples, before what He thus says was actually fulfilled, that they inquired among themselves what it was that He said, and had to confess themselves utterly ignorant. For the Gospel proceeds, “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 know not what He saith.” This is what moved them, that He said, “A little while, and ye shall not see me: and again a little while, and ye shall see me.” For in what precedes, because He had not said, “A little while,” but only, “I go to the Father and ye shall see me no more,” He appeared to them to have spoken, as it were, quite plainly, and they had no inquiry among themselves, regarding it. But now, what was then obscure to them, and was shortly afterwards revealed, is already perfectly manifest to us: for after a little while He suffered, and they saw Him not; again, after a little while He rose, and they saw Him. But how the words are to be taken that He used, “Ye shall no more see me,” inasmuch as by the word “more” He wished it to be understood that they would not see Him afterwards, we have explained at the passage where He said, The Holy Spirit “shall convince of righteousness, because I go to the Father, and ye shall see me no more;” meaning thereby, that they would never afterwards see Christ in His present state of subjection to death.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cii.html","locus":"101.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/101/#iii.cii-p3"},{"id":"augustine.JHN.16.16.2","start":16,"end":16,"heading":"Tractate CI. Chapter XVI. 16–23.","excerpt":"6. On this point, also, in reference to what has been said above, I think we may get a still better understanding of the words, “A little while, and ye shall no more see me: and again a little while, and ye shall see me.” For the whole of that space over which the present dispensation extends, is but a little while; and hence this same evangelist says in his epistle, “It is the last hour.” For in this sense also He added, “Because I go to the Father,” which is to be referred to the preceding clause, where He saith, “A little while, and ye shall no more see me;” and not to the subsequent, where He saith, “And again a little while, and ye shall see me.” For by His going to the Father, He was to bring it about that they should not see Him. And on this account, therefore, His words did not mean that He was about to die, and to be withdrawn from their view till His resurrection; but that He was about to go to the Father, which He did after His resurrection, and when, after holding intercourse with them for forty days, He ascended into heaven. He therefore addressed the words, “A little while, and ye shall no more see me,” to those who saw Him at the time in bodily form; because He was about to go to the Father, and never thereafter to be seen in that mortal state wherein they now beheld Him when so addressing them. But the words that He added, “And again a little while, and ye shall see me,” He gave as a promise to the Church universal: just as to it, also, He gave the other promise, “Lo, I am with you always, even to the end of the world.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cii.html","locus":"101.6","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 16:21","href":"/jhn/16/#v21-catena"}],"inFull":"/works/augustine/101/#iii.cii-p22"},{"id":"augustine.JHN.16.17-20.1","start":17,"end":20,"heading":"Tractate CI. Chapter XVI. 16–23.","excerpt":"2. “Now Jesus knew,” as the evangelist proceeds to say, “that they were desirous to ask Him, and said unto them, 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. 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:” which may be understood in this way, that the disciples were thrown into sorrow over the death of the Lord, and straightway were filled with joy at His resurrection; but the world, whereby are signified the enemies that slew Christ, were, of course, in a state of rapture over the murder of Christ, at the very time when the disciples were filled with sorrow. For by the name of the world the wickedness of this world may be understood; in other words, those who are the friends of this world. As the Apostle James says in his epistle, “Whosoever will be a friend of this world, is become the enemy of God;” for the effect of that enmity to God was, that not even His Only-begotten was spared.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cii.html","locus":"101.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/101/#iii.cii-p7"},{"id":"augustine.JHN.16.21-22.1","start":21,"end":22,"heading":"Tractate CI. Chapter XVI. 16–23.","excerpt":"3. And then He goes on to say, “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.” Nor does the metaphor here employed seem difficult to understand; for its key is at hand in the exposition given by Himself of its meaning. For the pangs of parturition are compared to sorrow, and the birth itself to joy; which is usually all the greater when it is not a girl but a boy that is born. But when He said, “Your joy no man taketh from you,” for their joy was Jesus Himself, there is implied what was said by the apostle, “Christ, being raised from the dead, dieth no more; and death shall have no more dominion over Him.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cii.html","locus":"101.3","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 16:22","href":"/jhn/16/#v22-catena"}],"inFull":"/works/augustine/101/#iii.cii-p9"},{"id":"augustine.JHN.16.22.1","start":22,"end":22,"heading":"Tractate CI. Chapter XVI. 16–23.","excerpt":"5. For I think that His words, “But I will see you again, and your heart shall rejoice, and your joy no man taketh from you,” are not to be referred to the time of His resurrection, and when He showed them His flesh to be looked at and handled; but rather to that of which He had already said, “He that loveth me, shall be loved of my Father; and I will love him, and will manifest myself to him.” For He had already risen, He had already shown Himself to them in the flesh, and He was already sitting at the right hand of the Father, when that same Apostle John, whose Gospel this is, says in his epistle, “Beloved, now are we the sons of God; and it doth not yet appear what we shall be: but we know that, when He shall be manifested, we shall be like Him; for we shall see Him as He is.” That vision belongs not to this life, but to the future; and is not temporal, but eternal. “And this is life eternal,” in the words of Him who is that life, “that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.” Of this vision and knowledge the apostle says, “Now we see through a glass, in a riddle; but then face to face: now I know in part; but then shall I know even as also I am known.” At present the Church is in travail with the longing for this fruit of all her labor, but then she shall bring to the birth in its actual contemplation; now she travails in birth with groaning, then shall she bring forth in joy; now she travails in birth through her prayers, then shall she bring forth in her praises. Thus, too, is it a male child; since to such fruit in the contemplation are all the duties of her present conduct to be referred. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cii.html","locus":"101.5","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 16:21–22","href":"/jhn/16/#v21-catena"}],"inFull":"/works/augustine/101/#iii.cii-p15"},{"id":"augustine.JHN.16.23.1","start":23,"end":23,"heading":"Tractate CI. Chapter XVI. 16–23.","excerpt":"4. Hitherto in this section of the Gospel, whereon we are discoursing to-day, the tenor of everything has been, I may say, of easy understanding: a much closer attention is needful in connection with the words that follow. For what does He mean by the words, “And in that day ye shall ask me nothing”? The verb to ask, used here, means not only to beg of, but also to question; and the Greek Gospel, of which this is a translation, has a word that may also be understood in both senses, so that by it the ambiguity is not removed; and even though it were so, every difficulty would not thereby disappear. For we read that the Lord Christ, after He rose again, was both questioned and petitioned. He was asked by the disciples, on the eve of His ascension into heaven, when He would be manifested, and when the kingdom of Israel would come; and even when already in heaven, He was petitioned [asked] by St. Stephen to receive his spirit. And who dare either think or say that Christ ought not to be asked, sitting as He does in heaven, and yet was asked while He abode on earth? or that He ought not to be asked in His state of immortality, although it was men’s duty to ask Him while still in His state of subjection to death? Nay, beloved, let us ask Him to untie with His own hands the knot of our present inquiry, by so shining into our hearts that we may perceive what He saith.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cii.html","locus":"101.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/101/#iii.cii-p11"},{"id":"augustine.JHN.16.23.2","start":23,"end":23,"heading":"Tractate CII. Chapter XVI. 23–28.","excerpt":"1. We have now to consider these words of the Lord, “Verily, verily, I say unto you, If ye shall ask anything of the Father in my name, He will give it you.” It has already been said in the earlier portions of this discourse of our Lord’s, on account of those who ask some things of the Father in Christ’s name and receive them not, that there is nothing asked of the Father in the Saviour’s name that is asked in contrariety to the method of salvation. For it is not the sound of the letters and syllables, but what the sound itself imports, and what is rightly and truly to be understood by that sound, that He is to be regarded as declaring, when He says, “in my name.” Hence, he who has such ideas of Christ as ought not to be entertained of the only Son of God, asketh not in His name, even though he may not abstain from the mention of Christ in so many letters and syllables; since it is only in His name he asketh, of whom he is thinking when he asketh. But he who has such ideas of Him as ought to be entertained, asketh in His name, and receiveth what he asketh, if he asketh nothing that is contrary to his own everlasting salvation. And he receiveth it when he ought to receive it. For some things are not refused, but are delayed till they can be given at a suitable time. In this way, surely, we are to understand His words, “He will give you,” so that thereby we may know that those benefits are signified which are properly applicable to those who ask. For all the saints are heard effectively in their own behalf, but are not so heard in behalf of all besides, whether friends or enemies, or any others: for it is not said in a general kind of way, “He will give;” but, “He will give you.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.ciii.html","locus":"102.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/102/#iii.ciii-p3"},{"id":"augustine.JHN.16.24.1","start":24,"end":24,"heading":"Tractate CII. Chapter XVI. 23–28.","excerpt":"2. “Hitherto,” He says, “ye have not asked anything in my name. Ask, and ye shall receive, that your joy may be full.” This that He calls a full joy is certainly no carnal joy, but a spiritual one; and when it shall be so great as to be no longer capable of any additions to it, it will then doubtless be full. Whatever, then, is asked as belonging to the attainment of this joy, is to be asked in the name of Christ, if we understand the grace of God, and if we are truly in quest of a blessed life. But if aught different from this is asked, there is nothing asked: not that the thing itself is nothing at all, but that in comparison with what is so great, anything else that is coveted is virtually nothing. For, of course, the man is not actually nothing, of whom the apostle says, “He who thinketh himself to be something, when he is nothing.” But surely in comparison with the spiritual man, who knows that by the grace of God he is what he is, he who makes vain assumptions is nothing. In this way, then, may the words also be rightly understood, “Verily, verily, I say unto you, if ye shall ask anything of the Father in my name, He will give [it] you;” that by the words, “if anything,” should not be understood anything whatever, but anything that is not really nothing in connection with the life of blessedness. And what follows, “Hitherto ye have not asked anything in my name,” may be understood in two ways: either, that ye have not asked in my name, because a name that ye have not known as it is yet to be known; or, ye have not asked anything, since in comparison with that which ye ought to have asked, what ye have asked is to be accounted as nothing. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.ciii.html","locus":"102.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 16:25","href":"/jhn/16/#v25-catena"}],"inFull":"/works/augustine/102/#iii.ciii-p6"},{"id":"augustine.JHN.16.25.1","start":25,"end":25,"heading":"Tractate CII. Chapter XVI. 23–28.","excerpt":"3. “These things,” said He, “have I spoken to you in proverbs: but the hour cometh, when I shall no more speak unto you in proverbs, but I shall show you plainly of my Father.” I might be disposed to say that this hour, whereof He speaketh, must be understood as that future period when we shall see openly, as the blessed Paul says, “face to face;” that what He says, “These things have I spoken to you in proverbs,” is one with what has been said by the same apostle, “Now we see through a glass, in a riddle:” and “I will show you,” because the Father shall be seen through the instrumentality of the Son, is akin to what He says elsewhere, “Neither knoweth any man the Father, save the Son, and [he] to whom the Son shall be pleased to reveal Him.” But such a sense seems to be interfered with by that which follows: “At that day ye shall ask in my name.” For in that future world, when we have reached the kingdom where we shall be like Him, for we shall see Him as He is, what shall we then have to ask, when our desire shall be satisfied with good things? As it is also said in another psalm: “I shall be satisfied when Thy glory shall be revealed.” For petition has to do with some kind of want, which can have no place there where such abundance shall reign.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.ciii.html","locus":"102.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/102/#iii.ciii-p8"},{"id":"augustine.JHN.16.26.1","start":26,"end":26,"heading":"Tractate CII. Chapter XVI. 23–28.","excerpt":"4. It remains, therefore, for us, so far as my capacity to apprehend it goes, to understand Jesus as having promised that He would cause His disciples, from being carnal and natural, to become spiritual, although not yet such as we shall be, when a spiritual body shall also be ours; but such as was he who said, “We speak wisdom among them that are perfect;” and, “I could not speak unto you as unto spiritual, but as unto carnal;” and, “We have received, not the spirit of the world, but the Spirit who is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man’s wisdom teacheth, but which the Spirit teacheth; comparing spiritual things with spiritual. But the natural man perceiveth not the things of the Spirit of God.” And thus the natural man, perceiving not the things of the Spirit of God, hears in such a way whatever is told him of the nature of God, that he can conceive of nothing else but some bodily form, however spacious or immense, however lustrous and magnificent, yet still a body: and therefore he holds as proverbs all that is said of the incorporeal and immutable substance of wisdom; not that he accounts them as proverbs, but that his thoughts follow the same direction as those who habitually listen to proverbs without understanding them. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.ciii.html","locus":"102.4","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 16:26","href":"/jhn/16/#v26-catena"}],"inFull":"/works/augustine/102/#iii.ciii-p14"},{"id":"augustine.JHN.16.27.1","start":27,"end":27,"heading":"Tractate CII. Chapter XVI. 23–28.","excerpt":"5. “For the Father Himself,” He says, “loveth you, because ye have loved me.” Is it the case, then, that He loveth, because we love; or rather, that we love, because He loveth? Let this same evangelist give us the answer out of his own epistle: “We love Him,” he says, “because He first loved us.” This, then, was the efficient cause of our loving, that we were loved. And certainly to love God is the gift of God. He it was that gave the grace to love Him, who loved while still unloved. Even when displeasing Him we were loved, that there might be that in us whereby we should become pleasing in His sight. For we could not love the Son unless we loved the Father also. The Father loveth us, because we love the Son; seeing it is of the Father and Son we have received [the power] to love both the Father and the Son: for love is shed abroad in our hearts by the Spirit of both, by which Spirit we love both the Father and the Son, and whom we love along with the Father and the Son. God, therefore, it was that wrought this religious love of ours whereby we worship God; and He saw that it is good, and on that account He Himself loved that which He had made. But He would not have wrought in us something He could love, were it not that He loved ourselves before He wrought it.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.ciii.html","locus":"102.5","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/102/#iii.ciii-p18"},{"id":"augustine.JHN.16.27-28.1","start":27,"end":28,"heading":"Tractate CII. Chapter XVI. 23–28.","excerpt":"6. “And ye have believed,” He adds, “that I came out from God. I came forth from the Father, and am come into the world: again I leave the world, and go to the Father.” Clearly we have believed. For surely it ought not to be accounted a thing incredible because of this, that in coming to the world He came forth in such a sense from the Father that He did not leave the Father behind; and that, on leaving the world, He goes to the Father in such a sense that He does not actually forsake the world. For He came forth from the Father because He is of the Father; and He came into the world, in showing to the world His bodily form, which He had received of the Virgin. He left the world by a bodily withdrawal, He proceeded to the Father by His ascension as man, but He forsook not the world in the ruling activity of His presence.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.ciii.html","locus":"102.6","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/102/#iii.ciii-p21"},{"id":"augustine.JHN.16.29-30.1","start":29,"end":30,"heading":"Tractate CIII. Chapter XVI. 29–33.","excerpt":"1. The inward state of Christ’s disciples, when before His passion He talked with them as with children of great things, but in such a way as befitted the great things to be spoken to children, because, having not yet received the Holy Spirit, as they did after His resurrection, either by His own breathing upon them, or by descent from above, they had a mental capacity for the human rather than the divine,—is everywhere declared through the Gospel by numerous testimonies; and of a piece therewith, is what they said in the lesson before us. For, says the evangelist, “His disciples say unto Him: Lo, now speakest Thou plainly, and utterest no proverb. Now we are 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.” The Lord Himself had said shortly before, “These things have I spoken unto you in proverbs: the hour cometh, when I shall no more speak to you in proverbs.” How, then, say they, “Lo, now speakest Thou plainly, and utterest no proverb”? Was the hour, indeed, already come, when He had promised that He would no more speak unto them in proverbs? Certainly that such an hour had not yet come, is shown by the continuation of His words, which run in this way: “These things,” said He, have I spoken unto you in proverbs: the hour cometh, when I shall no more speak unto you in proverbs, but I shall show you plainly of my 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. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.civ.html","locus":"103.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 16:29–30","href":"/jhn/16/#v29-catena"}],"inFull":"/works/augustine/103/#iii.civ-p3"},{"id":"augustine.JHN.16.31-32.1","start":31,"end":32,"heading":"Tractate CIII. Chapter XVI. 29–33.","excerpt":"2. And still further admonishing them of their age as still small and infirm in regard to the inner man, “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.” He had said shortly before, “I leave the world, and go to the Father;” now He says, “The Father is with me.” Who goes to him who is with him? This is a word to him that understandeth, a proverb to him that understandeth not: and yet in such way that what at present is unintelligible to babes, is in some sort sucked in; and even though it yield them not solid food, which they cannot as yet receive, it denies them not at least a milky diet. It was from this diet that they drew the knowledge that He knew all things, and needed not that any one should ask Him: and, indeed, why they said this, is a topic worthy of inquiry. For one would think they ought rather to have said, Thou needest not to ask any one; not, “That any one should ask Thee.” They had just said, We are sure that Thou knowest all things:” and surely He that knoweth all things is accustomed rather to be questioned by those who do not know, that in reply to their questions they may hear what they wish from Him who knoweth all things; and not to be Himself the questioner, as if wishing to know something, when He knoweth all things. What, then, are we to understand by this, that, when apparently they ought to have said to Him, whom they knew to be omniscient, Thou needest not to ask any man, they considered it more befitting to say, “Thou needest not that any man should ask Thee”? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.civ.html","locus":"103.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 16:30","href":"/jhn/16/#v30-catena"}],"inFull":"/works/augustine/103/#iii.civ-p4"},{"id":"augustine.JHN.16.33.1","start":33,"end":33,"heading":"Tractate CIII. Chapter XVI. 29–33.","excerpt":"3. And then, in bringing to a close this weighty and protracted discourse, He said, “These things have I spoken unto you, that in me ye might have peace. In the world ye shall have tribulation; but be of good cheer, I have overcome the world.” The beginning of such tribulation was to be found in that whereof, in order to show that they were infants, to whom, as still wanting in intelligence, and mistaking one thing for another, all the great and divine things He had said were little better than proverbs, He had previously said, “Do ye now believe? Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own.” Such, I say, was the beginning of the tribulation, but not in the same measure of their perseverance. For in adding, “and ye shall leave me alone,” He did not mean that they would be of such a character in the subsequent tribulation, which they should have to endure in the world after His ascension, as thus to desert Him; but that in Him they should have peace by still abiding in Him. But on the occasion of His apprehension, not only did they outwardly abandon His bodily presence, but they mentally abandoned their faith. And to this it is that His words have reference, “Do ye now believe? Behold, the hour cometh, that ye shall be scattered to your own, and shall leave me:” as if He had said, You will then be so confounded as to leave behind you even what you now believe. For they fell into such despair and such a death, so to speak, of their old faith, as was apparent in the case of Cleophas, who, after His resurrection, unaware that he was speaking with Himself, and narrating what had befallen Him, said, “We trusted that it had been He who should have redeemed Israel.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.civ.html","locus":"103.3","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 16:33","href":"/jhn/16/#v33-catena"}],"inFull":"/works/augustine/103/#iii.civ-p5"}]},{"work_id":"catena","author":"Thomas Aquinas","short_name":"Aquinas","author_dates":"1225-1274","tradition":"Medieval Catholic","era":"Middle Ages","died":1274,"title":"Catena Aurea: Commentary on the Four Gospels, Collected out of the Works of the Fathers. Vol. IV, Part 1: St. John","edition_short":"Oxford: John Henry Parker, 1841-45","author_url":"/commentators/aquinas/","divisions":"verse","work_url":"/works/catena/","entries":[{"id":"catena.JHN.16.1.1","start":1,"end":1,"heading":"These things have I spoken unto you, that ye should not be offended.","excerpt":"Aug. After the promise of the Holy Spirit, to inspire them 'with strength to give witness; He well adds, These things have I spoken unto you, that ye should not be offended. For when the love of God is shed abroad in our hearts by the Holy Spirit which is given to us, then great peace have that love God's law, and they are not offended at it. What they were about to suffer follows next: They shall put you out of the synagogues.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 93, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xciv.html#iii.xciv-p3","status":"detected","href":"/jhn/16/#v1-augustine","ref":"John 16:1"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.2.1","start":2,"end":2,"heading":"They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service.","excerpt":"Aug. But what evil was Apostles to be put out of the Jewish synagogues, which they would have gone out of, even if none had put them out? Our Lord wished to make known to them, that the Jews were about not to receive Him, while they on the other hand were not going to desert Him....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 93","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xciv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.2.2","start":2,"end":2,"heading":"They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service.","excerpt":"... But inasmuch as they refused to acknowledge Him, nothing remained but that they should put out of the synagogue those who would not forsake Christ. He adds: But the time cometh, that whoever killeth you, will think that he doeth God service. Is this intended for a consolation, as if they would so take to heart their expulsion from the synagogues, that death would be a positive relief to them after it? God forbid that they who sought God's glory, not men's, should be so disturbed. The meaning of the words is this: They shall put you out of the synagogue, but do not be afraid of being left alone. Separated from their assemblies, ye shall assemble so many in my name, that they fearing that the temple and rites of the old law will be deserted, will kill you, and think to do God service thereby, having a zeal for God, but not according to knowledge. These who kill, are the same with those who put out of the synagogues, viz. the Jews. For Gentiles would not have thought that they were doing God service, by killing Christ's witnesses, but their own false gods; whereas every one of the Jews, who killed the preacher of Christ, thought he was doing God service, believing that whoever were converted to Christ, deserted the God of Israel.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.3-4.1","start":3,"end":4,"heading":"And these things will they do unto you, because they have not known the Father, nor me.","excerpt":"Chrys. Then He consoles them: And all these things they do ton, because they have not known the Father nor Me. As if said, Let this consolation content you. Aug. And He mentions these things beforehand, because trials, however soon to pass away, when they come upon men unprepared for them, are very overwhelming: But these things have I you, that when the hour shall come, ye may remember that told you of them: the hour, the hour of darkness, the hour of night. But the night of the Jews was not allowed mix with or darken the day of the Christians. Chrys. And He predicted these trials for another reason, viz. that they might not say that He had not foreseen them; That ye may remember that I told you of them, or that He had only spoken to please them, and given false hopes. And the reason is added, why He did not reveal these things sooner: these things I said not unto you at the beginning, because I was with you; because, that is, ye were in My keeping, and might ask when you pleased, and the whole battle rested upon Me. There was no need then to tell you. these things at the first, though I myself knew them.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 93, section 4","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xciv.html#iii.xciv-p20","status":"detected","href":"/jhn/16/#v2-augustine","ref":"John 16:2"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.4.1","start":4,"end":4,"heading":"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.","excerpt":"Aug. In the other three Evangelists these predictions occur before the supper; John gives them after. Still if they relate them as given very near His Passion, that is enough to explain His saying, These things I said not unto you at the beginning. Matthew however relates these prophecies as given long before His Passion, on the occasion of His choosing the twelve. How do we reconcile this with our Lord's words? By supposing them to apply to the promise of the Holy Spirit, and the testimony He would give amidst their suffering. This was what He had not told them at the beginning, and that because He was with them, and His presence was a sufficient consolation. But as He was about to depart, it was meet that He should tell them of His coming, by whom the love of God would be shed abroad in their hearts, to preach the word of God with boldness. Chrys. Or, He had foretold that they should suffer scourgings, but not that their death could be thought doing God service; which was the strangest thing of all. Or, He there told them what they would suffer from the Gentiles, here what from the Jews.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 94","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xcv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.5-7.1","start":5,"end":7,"heading":"But now I go my way to him that sent me ; and none of you asketh me, Whither goest thou ?","excerpt":"Chrys. The disciples, not as yet perfected, being overcome by sorrow, our Lord blames and corrects them, saying, But now I go My way to Him that sent Me, and none of asketh Me, Whither goest Thou? They were so struck own at hearing that whosoever killed them would think that he was doing God service, that they could say nothing, therefore He adds, But because I have said these things unto you, sorrow hath filled your hearts. It was no small consolation to them to know, that the Lord knew their superabundant sorrow, because of His leaving them, and because of the evils which they heard they were to suffer, knew not whether they should suffer manfully. whereas they had asked Him above, whither He was ing, and He had replied that He was going whither they would not come; now He promises that He will go in such a way that no one will ask Him whither He goeth: and none of you asketh Me, Whither goest Thou? Going up to heaven, they questioned Him not in words, but followed with their eyes. But our Lord saw what effect His words would produce upon their minds. Not having yet that inward consolation which the Holy Ghost was to impart, they were afraid to lose the outward presence of Christ, and so, when they could no longer doubt from His own words that they were going to lose Him, their human affections were saddened, for the loss of their visible object. Wherefore it follows; because I have said these things unto you, sorrow hath filled your heart. But He knew that it would be for their good, forasmuch as that inward sight wherewith the Holy Ghost would console them, was the better one: Nevertheless I tell you the truth; It is expedient for you that I go away.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 78","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxx.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.7.1","start":7,"end":7,"heading":"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.","excerpt":"Chrys. As if He said, 'Though your grief be ever so great, ye must hear how that it is profitable for you that I go away. What the profit is He then shews: For if I go not away, the Comforter will not come unto you. Aug. This He says not on account of any inequality between the Word of God dr and the Holy Ghost, but because the presence of the Son of man amongst them would impede the coming of the latter. For the Holy Ghost did not humble Himself as did the Son, by taking upon Him of a servant. It was necessary therefore that the form of the servant should be removed from their eyes; for so long as they looked upon that, they thought that Christ was no more than what they saw Him to be. So it follows: But if I depart, I will send Him unto. you. Aug. But could He not send Him while here, Him, , Who, we know, came and abode on Him at His baptism, yea Him from Whom we know He never could be separated? What meaneth then, If I go not away, the Comforter will not come unto you, but, ye cannot receive the Spirit, so long as ye know Christ according to the flesh? Christ departing in the body, not the Holy Ghost only, but the Father, and the Son also came spiritually. Greg. As if He said plainly, Moral. If I withdraw not My body from your eyes, I cannot lead you to the understanding of the Invisible, through the Comforting Spirit.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 94, section 4","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xcv.html#iii.xcv-p12","status":"detected","href":"/jhn/16/#v6-augustine","ref":"John 16:6–7"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.8.1","start":8,"end":8,"heading":"And when he is come, he will reprove the world of sin, and of righteousness, and of judgment :","excerpt":"Aug. The Holy Ghost the Comforter brought ' this, that the form of a servant which our Lord had received in the Womb of the Virgin, being removed from fleshly eye, He was manifested to the purified mental vision in the very form of God in which He remained equal to the Father, even while He deigned to appear in the flesh. Chrys. What say they here, who entertain unworthy notions of the Spirit? Is it expedient for the master to go away, and a servant to come? He then shews the good that the Spirit will do: And when He is come, He will reprove the world of sin, of righteousness, and of judgment. Aug. But how is it that Christ did not reprove the world? Is it because Christ spoke among the Jews only, whereas the Holy Spirit, poured into His disciples throughout the whole world, reproved not one nation only, but the world? But who would dare to say that the Holy Ghost reproved the world by Christ's disciples, and that Christ did not, Christ. For that He was Christ, even the devils believed: but lie believes in Christ, who both hopes in Christ and loves Christ.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 95, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xcvi.html#iii.xcvi-p3","status":"detected","href":"/jhn/16/#v8-augustine","ref":"John 16:8"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.8-10.1","start":8,"end":10,"heading":"And when he is come, he will reprove the world of sin, and of righteousness, and of judgment :","excerpt":"Chrys. Or thus: Shall reprove the world of sin, i. cut off all excuse, and shew that they have sinned unpardonably in not believing in Me, when they see the ineffable gift of the Holy Ghost obtained by calling upon Me. Aug. In this way too the Holy Ghost reproved the world of sin, i. by the mighty Test. WOrks He did in the name of the Saviour, Who was condemned by the world. The Saviour, His righteousness retained, feared not to return to Him Who sent Him, and in that He returned, proved that He had come from Him: Of righteousness, because I go to the Father. Chrys. i. My tne Fatner will be a proof that I have led an irreproachable life, so that they will not be able to say, This man is a sinner; this man is not from God. Again, inasmuch as I conquered the devil, (which no one who was a sinner could do,) they cannot say that I have a devil, and am a deceiver. But as he hath been condemned by Me, they shall be assured that they shall trample upon him afterwards; and My resurrection will shew that he was not able to detain Me.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 95","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xcvi.html","status":"detected","href":null,"ref":null},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 78, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxx.html#iv.lxxx-p28","status":"detected","href":"/jhn/16/#v11-chrysostom","ref":"John 16:11"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.10.1","start":10,"end":10,"heading":"Of righteousness, because I go to my Father, and ye see me no more ;","excerpt":"Aug. The world is reproved of sin, because it believes not in Christ, and reproved of righteousness, the righteousness of those that believe. The very contrast of the believing, is the censure of the unbelieving. Of righteousness, because I go to the Father: as it is the common objection of unbelievers, How can we believe what we do not see? so the righteousness of believers lies in this, Because I go to the Father, and ye see Me no more. For blessed are they which see not, and believe. The faith even of those who saw Christ is praised, not because they believed what they saw, i. the Son of man, but because they believed what they saw not, i. the Son of God. And when the form of the servant was withdrawn from their sight altogether, then only was fulfilled in completeness the text, The just liveth by faith. It will be your righteousness then, of which the world will be reproved, that ye shall believe in Me, not seeing Me. And when ye shall see Me, ye shall see Me as I shall be, not as am now with you, i. ye shall not see Me mortal, but everlasting. For in saying, Ye see Me no more, He means that thev should see Him no more for ever.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 95","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xcvi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.11.1","start":11,"end":11,"heading":"Of judgment, because the prince of this world is judged.","excerpt":"Aug. Or thus: They believed not, He went to the Father. Theirs therefore was the sin, His the righteousness. that He came from the Father to us, was mercy; that He went to the Father, was righteousness; according to the saying of the Apostle, Wherefore God also hath highly Philip. exalted Him. But if He went to the Father alone, what profit is it to us? Is He not alone rather in the sense of being one with all His members, as the head is with the body? So then the world is reproved of sin, in those who believe not in Christ; and of righteousness, in those who rise again in the members of Christ. It follows, Of judgment, because the prince of this world is judged: i. the devil, the prince of the wicked, who in heart dwell only in this world which they love. He is judged in that he is cast out; and the world reproved of this judgment; for it is vain for one who does not believe in Christ to complain of the devil, whom judged, i. cast out, and permitted to attack us from without, only for our trial, not men only but women, boys and girls, have by martyrdom overcome. Aug. Or, is judged, i. is destined 'irrevocably for the punishment of eternal fire. And of this judgment is the world reproved, in that it is judged with its prince, the proud and ungodly one whom it imitates. Let men therefore believe in Christ, lest they be reproved of the sin of unbelief, by which all sins are retained; pass over to the number of the believing, lest they be reproved of the righteousness of those whom justified they do not imitate; beware of the judgment to come, lest with the prince of this world whom they imitate, they too be judged.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 95","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xcvi.html","status":"detected","href":null,"ref":null},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 95, section 4","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xcvi.html#iii.xcvi-p23","status":"detected","href":"/jhn/16/#v11-augustine","ref":"John 16:11"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.11.2","start":11,"end":11,"heading":"Of judgment, because the prince of this world is judged.","excerpt":"Aug. The devils seeing souls go from hell to heaven, knew that the prince of this world was judged, Test, and being brought to trial in the Saviour's cause, had lost all right to what he held. This was seen on our Saviour's ascension, but was declared plainly and openly in the descent of the Holy Ghost on the disciples. have yet many things to say unto you, but ye cannot bear them now.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.13.1","start":13,"end":13,"heading":"Howbeit when he, the Spirit of truth, is come, he will guide you into all truth : for he shall not speak ( liimself: bat whatsoever he shall hear, that shall he peak; and he will shew you things to come.","excerpt":"Theophyl. Our Lord having said above, It is expedient for you that I go away. He enlarges now upon it: have yet many things to say unto you, but ye cannot bear them now.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.13.2","start":13,"end":13,"heading":"Howbeit when he, the Spirit of truth, is come, he will guide you into all truth : for he shall not speak ( liimself: bat whatsoever he shall hear, that shall he peak; and he will shew you things to come.","excerpt":"Aug. All heretics, when their fables are rejected for their extravagance by the common sense of mankind, try to defend themselves by this text; as if these were the things which the disciples could not at this time bear, or as if the Holy Spirit could teach things, which even the unclean spirit is ashamed openly to teach and preach. But bad doctrines such as even natural shame cannot bear are one thing, good doctrines such as our poor natural understanding cannot bear are another. The one ,are allied to the shameless body, the other lie far beyond the body. But what are these things which they could not bear? I cannot mention them for this very reason; for who of us dare call himself able to receive what they could not? Some one will say indeed that many, now that the Holy Ghost has been sent, can do what Peter could not then, as earn the crown of martyrdom. But do we therefore know what those things were, which He was unwilling to communicate? For it seems most absurd to, suppose that the disciples were not able to bear then the great doctrines, that we find in the Apostolical Epistles, which were written afterwards, which our Lord is not said to have spoken to them. For why could they not bear then what every one now reads and bears in their writings, even though he may not understand? Men of perverse sects indeed cannot bear what is found in Holy Scripture concerning the Catholic faith, as we cannot bear their sacrilegious vanities; for not to bear means not to acquiesce in....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 96","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xcvii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.13.3","start":13,"end":13,"heading":"Howbeit when he, the Spirit of truth, is come, he will guide you into all truth : for he shall not speak ( liimself: bat whatsoever he shall hear, that shall he peak; and he will shew you things to come.","excerpt":"... But what believer or even catechumen before he has been baptized and received the Holy Ghost, does not acquiesce in and listen to, even if he does not understand, all that was written after our Lord's ascension? But some one will say, Do spiritual men never hold doctrines which they do not communicate to carnal but do to spiritual? There is no necessity why any doctrines should be kept secret from the babes, and revealed to the grown up believers Spiritual men ought not altogether to withhold spiritual doctrines from the carnal, seeing the Catholic faith ought to be preached to all; nor at the same time should they lower them in order to accommodate them to the understanding of persons who cannot receive them, and so make their own preaching contemptible, rather the truth intelligible. So then we are not to understand these words of our Lord to refer to certain secret doctrines, which if the teacher revealed, the disciple would not be able to bear, but to those very things in religious doctrine which are within the comprehension of all of us. If Christ chose to communicate these to us, in the same way in which He does to the Angels, what men, yea what spiritual men, which the Apostles were not now, could bear them? For indeed every thing which can be known of the creature is inferior to the Creator; and yet who is silent about Him? While in the body we cannot know all the truth, as the Apostle says, We know in part; but the Holy Spirit sanctifying us, fits us for enjoying that fulness of which the same Apostle says, Then face to face....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.13.4","start":13,"end":13,"heading":"Howbeit when he, the Spirit of truth, is come, he will guide you into all truth : for he shall not speak ( liimself: bat whatsoever he shall hear, that shall he peak; and he will shew you things to come.","excerpt":"Chrys. Having said then, Ye cannot bear them now, but then shall be able, and, The Holy Spirit shall lead you into all truth; lest this should make them suppose that the Holy Spirit was the superior, He adds, For He shall not speak of Himself, but whatsoever He shall, hear, that shall He speak. This is like what He said of Himself above, i. can Aug. of Mine own Self do nothing; as I hear I judge. But that may be understood of Him as man; how must we understand this of the Holy Ghost, Who never became a creature by assuming a creature? As meaning that He is not from Himself. The Son is born of the Father, and the Holy Ghost proceeds from the Father. In what the difference consists between proceeding and being born, it would require a long time to discuss, and would be rash to define. But to hear is with Him to know, to know to be. As then He is not from Himself, but from Him from Whom He proceeds, from Whom His being is, from the same is His knowledge. From the same therefore His hearing. The Holy Ghost then always hears, because He always knows; and He hath heard, hears, and will hear from Him from Whom He is. Didymus. shall not speak of Himself, i. not without Me, and Mine and the Father's will: because He is not of Himself, but from the Father and Me. That He exists, and that He speaks, He hath from the Father and Me. speak the truth; i. I inspire as well as speak by Him, since He is the Spirit of Truth....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 99","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.c.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.13.5","start":13,"end":13,"heading":"Howbeit when he, the Spirit of truth, is come, he will guide you into all truth : for he shall not speak ( liimself: bat whatsoever he shall hear, that shall he peak; and he will shew you things to come.","excerpt":"... To say and to speak in the Trinity must not be understood according to our usage, but according to the usage of incorporeal natures, and especially the Trinity, which implants Its will in the hearts of believers, and of those who are worthy to hear It. For the Father then to speak, and the Son to hear, is a mode of expressing the identity of their signifinature, and their agreement. Again, the Holy Spirit, Who is the Spirit of truth, and the Spirit of wisdom, cannot hear from the Son what He does not know, seeing He is the very thing which is produced from the Son, i. truth proceeding from truth, Comforter from Comforter, God from God. Lastly, lest any one should separate Him from the will and society of the Father and the Son, it is written, Whatsoever He shall hear, that shall He speak.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.13.6","start":13,"end":13,"heading":"Howbeit when he, the Spirit of truth, is come, he will guide you into all truth : for he shall not speak ( liimself: bat whatsoever he shall hear, that shall he peak; and he will shew you things to come.","excerpt":"Aug. Nor let the use of the future tense perplex you: that hearing is eternal, because the knowledge is eternal. To that which is eternal, without beginning, and without end, a verb of any tense may be applied. For though an unchangeable nature does not admit of was, and shall be, but only is, yet it is allowable to say of It, was, and is, and shall be; was, because It never began; shall be, because It never shall end; is, because It always is. Didymus. By the Spirit of truth too the knowledge of future events hath been granted to holy men. Prophets filled with this Spirit foretold and saw things to come, as if they were present: And He will shew you things to come. Bede. It is certain that many filled with the grace of the Holy Spirit have foreknown future events. But as many gifted saints have never had this power, the words, He will shew you things to come, may be taken to mean, bring back to your minds the joys of your heavenly country. He did however inform the Apostles of what was to come, viz. of the evils that they would have to suffer for Christ's sake, and the good things they would receive in recompense.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.13-15.1","start":13,"end":15,"heading":"Howbeit when he, the Spirit of truth, is come, he will guide you into all truth : for he shall not speak ( liimself: bat whatsoever he shall hear, that shall he peak; and he will shew you things to come.","excerpt":"Aug. But it is not true, as some heretics have thought, that because the Son receives from the Father, the Holy Ghost from the Son, as if by gradation, that therefore the Holy Ghost is inferior to the Son. He Himself solves this difficulty, and explains His own words: All things that the Father hath are Mine: therefore said I, that He shall take of Mine, and shall shew it unto you. Didymus. As if He said, ut sup. Although the Spirit of truth proceeds from the Father, yet all things that the Father hath are Mine, and even the Spirit of the Father is Mine, and receiveth of Mine. But beware, when thou hearest this, that thou think not it is a thing or possession which the Father and the Son have. That which the Father hath according to His substance; i. His eternity, immutability, goodness, it is this which the Son hath also. Away with the cavils of logicians, who say, therefore the Father is the Son. Had He said indeed, All that God hath are Mine, impiety might have taken occasion to raise its head; but when He saith, All things that the Father hath are Mine, by using the name of the Father, He declareth Himself the Son, and being the Son, He usurpeth not the Paternity, though by the grace of adoption He is the Father of many saints.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.14.1","start":14,"end":14,"heading":"He shall glorify me: for he shall receive of mine, and shall shew it unto you.","excerpt":"Chrys. In this way tnen He raised their spirits; for there is nothing for which mankind so long, as the knowledge of the future. He relieves them from all anxiety on this account, by shewing that dangers would not fall upon them unawares. Then to shew that He could have told them all the truth into which the Holy Spirit would lead them, He adds, He shall glorify Me. By pouring love into the hearts of believers, and making them spiritual, and so able to see that the Son Whom they had known before only according to the flesh, and thought a man like themselves, was equal to the Father. Or certainly because that love filling them with boldness, and casting out proclaimed Christ to men, and so spread His fame throughout the whole world. For what they were going to do in the power of the Holy Ghost, this the Holy Ghost says He does Himself.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.14.2","start":14,"end":14,"heading":"He shall glorify me: for he shall receive of mine, and shall shew it unto you.","excerpt":"... Didymus. Didym. To receive must be taken here in a sense agreeable to the Divine Nature. As the Son in giving is not deprived of what He gives, nor imparts to others with any loss of His own, so too the Holy Ghost does not receive what before He had not; for if He received what before He had not, the gift being transferred to another, the giver would be thereby a loser. We must understand then that the Holy Ghost receives from the Son that which belonged to His nature, and that there are not two substances implied, one giving, and the other receiving, but one substance only. In like manner the Son too is said to receive from the Father that wherein He Himself subsists. For neither is the Son anything but what is given Him by the Father, nor the Holy Ghost any substance but that which is given Him by the Son.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.14-15.1","start":14,"end":15,"heading":"He shall glorify me: for he shall receive of mine, and shall shew it unto you.","excerpt":"Hilary. Our Lord therefore hath not left it uncertain whether the Paraclete be from the Father, or from the Son; for He is sent by the Son, and proceedeth from the Father, both these He receiveth from the Son. You ask whether to receive from the Son and to proceed from the Father be the same thing. Certainly, to receive from the Son must be thought one and the same thing with receiving from the Father: for when He says, All things that the Father hath are Mine, therefore said I, that He shall receive of Mine, He sheweth herein that the things are received from Him, because all things which the Father hath are His, but that they are received from the Father also. This unity hath no diversity; nor doth it matter from whom the thing is received; since that which is given by the Father, is counted also as given by the Son.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.17.1","start":17,"end":17,"heading":"Then said some of his disciples among them- selves, 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?","excerpt":"Chrys. Our Lord after having relieved the spirits of the disciples by the promise of the Holy Spirit, again depresses them: A little while, and ye shall not see Me. He does this to accustom them to the mention of His departure, in order that they may bear it well, when it does come. For nothing so quiets the troubled mind, as the continued recurrence to the subject of its grief.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.19-20.1","start":19,"end":20,"heading":"Now Jesus knew that they were desirous to ask him, and said unto them, Do ye enquire among your- selves of that I said, A little while, and ye shall not see me : and again, a little while, and ye shall see me?","excerpt":"Chrys. But then, if one examines, these are words of consolation: Because go to the Father. For they shew that His death was only a translation: and more consolation follows: And again, a little while, and ye shall see Me: an intimation this that He would return, and after a short separation, come and live with them for ever. Aug. The will be a little time during which ye shall see Me, i. the forty days of His appearance amongst them, from His Passion to His ascension. And ye shall see Me for that little time only, Because I go to the Father; for am not going to stay always in the body here, but, by that humanity which I have assumed to ascend to heaven. It follows; Now Jesus knew that they were desirous to ask Him, and said unto them, Do ye enquire 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? Verily, verily, I say unto you, That ye shall weep and lament. Their merciful Master, understanding their ignorance and doubts, replied so as to explain what He had said.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 79, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxi.html#iv.lxxxi-p6","status":"detected","href":"/jhn/16/#v16-chrysostom","ref":"John 16:16–17"},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 101","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.20-21.1","start":20,"end":21,"heading":"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.","excerpt":"Aug. Which must be understood thus, ci. viz. that the disciples sorrowed at their Lord's death, and then immediately rejoiced at His resurrection. The world (i. the enemies of Christ, who put Him to death) rejoiced just when the disciples sorrowed, i. at His death: Ye shall weep and lament, but the world shall rejoice; and ye shall be but your sorrow shall be turned into joy. Alcuin. But this speech of our Lord's is applicable to all believers who strive through present tears and afflictions to attain to the joys eternal. While the righteous weep, the world rejoiceth; for having no hope of the joys to come, all its delight is in the present. Chrys. Then He shews that sorrow brings forth joy, short sorrow infinite joy, by an example from nature; 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 remember eth no more the anguish, for joy that a man is born into the world.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 101","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cii.html","status":"detected","href":null,"ref":null},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 79, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxi.html#iv.lxxxi-p18","status":"detected","href":"/jhn/16/#v21-chrysostom","ref":"John 16:21"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.21.1","start":21,"end":21,"heading":"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.","excerpt":"Aug. To this joy it is better to refer what was said above, A little while and ye shall not see Me, and again, a little while and ye shall see Me. For the whole space of time that this world continues is but a little while. Because I go to the Father, refers to the former clause, a little while and ye shall not see Me, not to the latter, a little while and ye shall see Me. His going to the Father was the reason why they would not see Him. So to them who then saw Him in the body He says, A little while and ye shall not see Me; for He was about to go to the Father, and mortals would thenceforth never see Him again, as they saw Him now. The next words, A little while and ye shall see Me, are a promise to the whole Church. For this little while appears long to us while it is passing, but when it is finished we shall then see how little a time it has been. Alcuin. The woman is the holy Church, who is fruitful in good works, and brings forth spiritual children unto God. This woman, while she brings forth, i. while she is making her progress in the world, amidst temptations and afflictions, hath sorrow because her hour is come; for no one ever hated his own flesh. Aug. Nor yet in this bringing forth of joy, are we entirely without joy to lighten our sorrow, but, as the Apostle saith, we rejoice in hope: for even the woman, to whom we are compared, rejoiceth more for her future offspring, than she sorrows for her present pain.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 101, section 6","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cii.html#iii.cii-p22","status":"detected","href":"/jhn/16/#v16-augustine","ref":"John 16:16"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.21-22.1","start":21,"end":22,"heading":"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.","excerpt":"Alcuin. But as soon as she is delivered, i. when her laborious struggle is over, and she has got the palm, she remembereth no more her former anguish, for joy at reaping such a reward, for joy that a man is born into the world. For as a woman rejoiceth when a man is born into the world, so the Church is filled with exultation when the faithful are born into life eternal. Nor should it appear strange, if one who departeth from this life is said to be born. For as a man is said to be born when he comes out of his mother's womb into the light of day, so may he be said to be born who from out of the prison of the body, is raised to the light eternal. Whence the festivals of the saints, which are the days on which they died, are called their birthdays. Alcuin. will see you again, i. I will take you to Myself. Or, will see you again, i. I shall appear again and be seen by you; and your heart shall rejoice. Aug. This fruit indeed the now yearneth for in travail, but then will enjoy in her delivery. And it is a male child, because all active duties are for the sake of devotion; for that only is free which is desired for its own sake, not for any thing else, and action is for this end. This is the end which satisfies and is eternal: for nothing can satisfy but what is itself the ultimate end. Wherefore of them it is well said, Your joy no man taketh from you.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 101, section 5","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cii.html#iii.cii-p15","status":"detected","href":"/jhn/16/#v22-augustine","ref":"John 16:22"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.22.1","start":22,"end":22,"heading":"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.","excerpt":"Aug. This comparison does not seem difficult to understand. It was one which lay near at hand, and He Himself immediately shews its application. And ye now therefore have sorrow; but I will see you again, and your heart shall rejoice. The bringing forth is compared to sorrow, the birth to joy, which is especially true in the birth of a boy. And your joy no man taketh from you: their joy is Christ. This agrees with what the Apostle saith, Christ being risen from the dead dieth no more. Chrys. By this example He also intimates that He loosens the chains of death, and creates men anew. jje say nowever that she should not have tribulation, but that she should not remember it; so great is the joy which follows. And so is it with the saints. He saith not, that a boy is born, but that a man, a tacit allusion to His own resurrection.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 101, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cii.html#iii.cii-p9","status":"detected","href":"/jhn/16/#v21-augustine","ref":"John 16:21–22"},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 79","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.23.1","start":23,"end":23,"heading":"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.","excerpt":"Alcuin. This is His meaning then; In the world to come, ye shall ask Me nothing: but in the mean time while ye are travelling on this wearisome road, ask what ye want of the Father, and He will give it you: Verily, verily, I say unto you, Whatsoever ye shall ask the Father in My Name, He will give it you.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.23-24.1","start":23,"end":24,"heading":"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.","excerpt":"Aug. The word Aug. whatsoever, must not be understood to mean any thing, but something which with reference to obtaining the life of blessedness is not nothing. That is not sought in the Saviour's name, which is sought to the hindering of our salvation; for by, in My name, must be understood not the mere sound of the letters or syllables, but that which is rightly and truly signified by that sound. He who holds any notion concerning Christ, which should not be held of the only Son of God, does not ask in His name. But he who thinks rightly of Him, asks in His name, and receives what he asks, if it be not against his eternal salvation: he receives when it is right he should receive; for some things are only denied at present in order to be granted at a more suitable time. Again, the words, He will give it you, only comprehend those benefits which properly appertain to the persons who ask. All saints are heard for themselves, but not for all; for it is not, will give, simply, but, will give you; what follows: Hitherto have ye asked nothing in My name, may be understood in two ways: either that they had not asked in His name, because they had not known it as it ought to be known; or, Ye have asked nothing, because with reference to obtaining the thing ye ought to ask for, what ye have asked for is to be counted nothing. That therefore they may ask in His name not for what is nothing, but for the fulness of joy, He adds, Ask and ye shall receive, that your joy may be full. This full joy is not carnal, but spiritual joy; and it will be full, when it is so great that nothing can be added to it.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 102","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.ciii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.23-25.1","start":23,"end":25,"heading":"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.","excerpt":"Chrys. Again our Lord shews that it is expedient that He should go: And in that day shall ye ask Me nothing. The word ask here means not only to seek for, but to. ask a question: the Greek word from which it is translated has both meanings. Chrys. He says, And in that day, when I shall have risen again, ye shall ask Me nothing, i. not say to Me, Shew us the Father, and, Whither goest Thou? since ye will know this by the teaching of the Holy Ghost: or, Ye shall ask Me nothing, i. not want Me for a Mediator to obtain your requests, as My name will be enough, if you only call upon that: Verily, verily, I say unto you, Whatsoever ye shall ask the Father in Name, He will give it you. Wherein He shews His power; that neither seen, or asked, but named only to the Father, He will do miracles. Do not think then, He saith, that because for the future I shall not be with you, that you are therefore forsaken: for My name will be a still greater protection to you than My presence: Hitherto have ye asked nothing in My Name: ask and ye shall receive, that your joy may be full. Theophyl. For when your prayers shall be fully answered, then will your gladness be greatest.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.25.1","start":25,"end":25,"heading":"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.","excerpt":"Chrys. These words being obscure, He adds, These things have I spoken to you in proverbs, but the time cometh when I shall no more speak unto you in proverbs: for forty days He talked with them as they were assembled, speaking of the kingdom of God. And now, He says, ye are in too great fear to attend to My words, but then, when you see Me risen again, you will be able to proclaim these things openly. Theophyl He still cheers them with the promise that help will be given them from above in their temptations: At that day ye shall ask in My Name. And ye will be so in favour with the Father, that ye will no longer need my intervention: And I say not unto you that I will pray the Father for you, for the Father Himself loveth you. But that they might not start back from our Lord, as though they were no longer in need of Him, He adds, Because ye have loved Me: as if to say, The Father loves you, because ye have loved Me; when therefore ye fall from My love, ye will straightway fall from the Father's love.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 79","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.25.2","start":25,"end":25,"heading":"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.","excerpt":"Aug. What- soever then is asked, which appertaineth to the getting this joy, this must be asked in the name of Christ. For His saints that persevere in asking for it, He will never in His divine mercy disappoint....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 102, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.ciii.html#iii.ciii-p6","status":"detected","href":"/jhn/16/#v24-augustine","ref":"John 16:24"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.25.3","start":25,"end":25,"heading":"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.","excerpt":"... It follows: These a lone' 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. The hour of which He speaks may be understood of the future life, when we shall see Him, as the Apostle saith, face to face, and, These things have I spoken to you in proverbs, of that which the Apostle saith, Now we see as in a glass darkly. But I will shew you that the Father shall be seen through the Son; For no man knoweth the Father save the Son, and he to 'whom the Son shall reveal Him. Greg. When He declares that He will shew them plainly of the Father, He alludes to the manifestation about to take place of His own majesty, which would both shew His own equality with the Father, and the procession of the coeternal Spirit from both.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.26.1","start":26,"end":26,"heading":"At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you :","excerpt":"Aug. But this sense seems to be interfered with by what follows: At that day ye shall ask in My name. What shall we have to ask for in a future life, when all our desires shall be satisfied? Asking implies the want of something. It remains then that we understand the words of Jesus going to make His disciples spiritual, from being carnal and natural beings. The natural man so understands whatever he hears of God in a bodily sense, as being unable to conceive any other. Wherefore whatever Wisdom saith of the incorporeal, immutable substance are proverbs to him, not that he accounts them proverbs, but understands them as if they were proverbs. But when, become spiritual, he hath begun to discern all things, though in this life he see but in a glass and in part, ye doth he perceive, not by bodily sense, not by idea of the imagination, but by most sure intelligence of the mind, perceive and hold that God is not body, but spirit: the Son sheweth so plainly of the Father, that He who sheweth is seen to be of the same nature with Him who is shewn. Then they who ask, ask in His name, because by the sound of that name they understand nothing but the thing itself which is expressed by that name. These are able to think that our Lord Jesus Christ, in so far as He is man, intercedes with the Father for us, in so far as He is God, hears us together with the Father: which I think is His meaning when He says, And I say not unto you that I will pray the Father for you. To understand this, viz. how that the Son does not ask the Father, but Father and Son together hear those who ask, is beyond the reach of any but the spiritual vision.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 102, section 4","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.ciii.html#iii.ciii-p14","status":"detected","href":"/jhn/16/#v26-augustine","ref":"John 16:26"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.27-28.1","start":27,"end":28,"heading":"For the Father himself loveth you, because ye have loved me, and have believed that I came out from God.","excerpt":"Aug. But does He love us because we love Him; or rather do not we love Him, because He loved us? This is what the Evangelist says, Let us love God, because God first loved us. The Father then loves us, because we love the Son, it being from the Father and the Son, that we receive the love from the Father and the Son. He loves what He has made; but He would not make in us what He loved, except He loved us in the first place. Hilary....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.27-28.2","start":27,"end":28,"heading":"For the Father himself loveth you, because ye have loved me, and have believed that I came out from God.","excerpt":"... His nativity and advent are signified by, came forth from the Father, and am come into the world. The one is dispensation, the other nature. To have come from the Father, and to have come forth from God, have not the same meaning; because it is one sub- thing to have come forth from God in the relation of Sonship, tiam another thing to have come from the Father into this world to accomplish the mystery of our salvation. Since to come sacra- forth from God is to subsist as His Son what else can He be but God.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.28.1","start":28,"end":28,"heading":"I came forth from the Father, and am come into the world : again, I leave the world, and go to the Father.","excerpt":"Chrys. As it was consolatory to them to hear of tivitate His resurrection, and how He came from God, and went to jje dwells again and again on these subjects: Again leave the world, and go to the Father. The one was a proof that their faith in Him was not vain: the other that they would still be under His protection. Aug. He came en. forth from the Father, because He is of the Father; He came into the world, because He shewed Himself in the body to the world. He left the world by His departure in the body, and went to the Father by the ascension of His humanity, nor yet in respect of the government of His presence, left the world; just as when He went forth from the Father and came into the world, He did so in such wise as not to leave the Father. But our Lord Jesus Christ, we read, was asked questions, and petitioned after His resurrection: for when about to ascend to Heaven He was asked by His disciples when He would restore the kingdom to Israel; when in Heaven He was asked by Stephen, to receive his spirit. And who would dare to say that as mortal He might be asked, as immortal He might not? I think then that when He says, In that day ye shall ask Me nothing, He refers not to the time of His resurrection, but to that time when we shall see Him as He is: which vision is not of this present life, but of the life everlasting, when we shall ask for nothing, ask no questions, because there will remain nothing to be desired, nothing to be learnt.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.29-30.1","start":29,"end":30,"heading":"His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb.","excerpt":"Chrys. The disciples were so refreshed with the thought of being in favour with the Father, that they say they are He knows all things: His disciples said unto Him, Now speakest Thou plainly, and speakest no proverb. Aug. But why do they say so, when the hour in which He was to speak without proverbs was yet future, and only promised? Because, our Lord's communications still continuing proverbs to them, they are so far from understanding them, that they do not even understand their not understanding them. Chrys. But since His answer met what was in their minds, they add, Now we are sure that Thou knowest all things. how imperfect they yet were, after so many and great things now at last to say, Now we are sure &c. saying it too as if they were conferring a favour. And needest not that any man should ask thee; i. Thou knowest what offends us, before we tell Thee, and Thou hast relieved us by saying that the Father loveth us.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 79","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxi.html","status":"detected","href":null,"ref":null},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 103, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.civ.html#iii.civ-p3","status":"detected","href":"/jhn/16/#v29-augustine","ref":"John 16:29–30"},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 79, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxi.html#iv.lxxxi-p47","status":"detected","href":"/jhn/16/#v30-chrysostom","ref":"John 16:30"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.30.1","start":30,"end":30,"heading":"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.","excerpt":"Aug. Why this remark? To one Who knew all things, instead of saying, Thou needest not that any man should ask Thee; it would have been more appropriate to have said, Thou needest not to ask any man: yet we know that both of these were done, viz. that our Lord both asked questions, and was asked. But this is soon explained; for both were for the benefit, not of Himself, but of those whom He asked questions of, or by whom He was asked. He asked questions of men not in order to learn Himself, but to teach them: and in the case of those who asked questions of Him, such questions were necessary to them in order to gain the knowledge they wanted; but they were not necessary to Him to tell Him what that was, because He knew the wish of the enquirer, before the question was put. Thus to know men's thoughts beforehand was no great thing for the Lord, but to the minds of babes it was a great thing: By this we know that Thou camest forth from God.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 103, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.civ.html#iii.civ-p4","status":"detected","href":"/jhn/16/#v31-augustine","ref":"John 16:31–32"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.30.2","start":30,"end":30,"heading":"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.","excerpt":"Hilary. They believe that He came forth from God, because He does the works of God. For whereas our Lord had said both, came forth from the Father, and, am come into the world from the Father, they testified no wonder at the latter words, am come into the world, which they had often heard before. But their reply shews a belief in and appreciation of the former, came forth from the Father. And they notice this in their reply: By this we believe that Thou earnest forth from God; not adding, and art come into the world, for they knew already that He was sent from God, but had not yet received the doctrine of His eternal generation. That unutterable doctrine they now began to see for the first time in consequence of these words, and therefore reply that He spoke no longer in parables. For God is not born from God after the manner of human birth: His is a coming forth from, rather than a birth from, God. He is one from one; not a portion, not a defection, not a diminution, not a derivation, not a pretension, not a passion, but the birth of living nature from living nature. He is God coming forth from God, not a creature appointed to the name of God; He did not begin to be from nothing, but manente came forth from an abiding nature. To come forth, hath the signification of birth, not of beginning.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.31-32.1","start":31,"end":32,"heading":"Jesus answered them, Do ye now believe?","excerpt":"Aug. Lastly, He them of their weak tender age in respect of the inner man. Jesus answered them, Do ye now believe? Bede. Which can be understood in two ways, either as reproaching, or affirming. If the former, the meaning is, Ye have awaked somewhat late to belief, for behold the hour cometh, yea is now come, that ye shall be scattered every man to his home....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 103","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.civ.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.31-32.2","start":31,"end":32,"heading":"Jesus answered them, Do ye now believe?","excerpt":"... For they did not only with their Aug. bodies leave His body, when He was taken, but with their inds the faith. Chrys. Ye shall be scattered; i. when Chrys. am betrayed, fear shall so possess you, that ye will be able even to take to flight together. But I shall suffer no harm in consequence: And yet I am not alone, because the Father is with Me.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 78, section 4","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxx.html#iv.lxxx-p58","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.33.1","start":33,"end":33,"heading":"These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.","excerpt":"Aug. He wishes to advance them Aug. so far as to understand that He had not separated from the Father because He had come forth from the Father. These things have I said unto you, that ye might Chrys. have peace: i. that ye may not reject Me from your minds. For not only when I am taken shall ye suffer tribulation, but so long as ye are in the world: In the world ye shall have tribulation.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.16.33.2","start":33,"end":33,"heading":"These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.","excerpt":"Aug. The tribulation of which He speaks was to commence thus, i. in every one being scattered to his home, Tract. but was not to continue so. For in saying, And leave alone, He does not mean this to apply to them in their sufferings after His ascension. They were not to desert Him then, but to abide and have peace in Him. Wherefore He adds, Be of good cheer. Chrys. i. raise up your Chrys. spirits again: when the Master is victorious, the disciples lxxx. should not be dejected; I have overcome the world. Aug. When the Holy Spirit was given them, they were of good cheer, and, in His strength, victorious. For He would not have overcome the world, had the world overcome His members. When He says, These things have I spoken to you, that in Me ye might have peace, He refers not only to what He has just said, but to what He had said all along, either from the time that He first had disciples, or since the supper, when He began this long and wonderful discourse. He declares this to be the object of His whole discourse, viz. that in Him they might have peace. And this peace shall have no end, but is itself the end of every pious action and intention.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 103, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.civ.html#iii.civ-p5","status":"detected","href":"/jhn/16/#v33-augustine","ref":"John 16:33"},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 104","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null}]},{"work_id":"calvin","author":"John Calvin","short_name":"Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"title":"Commentary on the Gospel According to John","edition_short":"Calvin Translation Society, tr. William Pringle, 1847","author_url":"/commentators/calvin/","divisions":"verse","work_url":"/works/calvin/","entries":[{"id":"calvin.JHN.16.1.1","start":1,"end":1,"heading":"These things I have spoken to you","excerpt":"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. Let us, therefore accustom ourselves to use this armor in such a manner that it may never drop out of our hands.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.2.1","start":2,"end":2,"heading":"They will drive you out of the synagogues","excerpt":"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, (1 Corinthians 4:12, 18.) 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.\n\nHence 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 than 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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.i.html","locus":null,"cites":[{"at":386,"text":"1 Corinthians 4:12, 18","label":"1 Corinthians 4:12","href":"/1co/4/#v12","status":"detected"},{"at":386,"text":"1 Corinthians 4:12, 18","label":"1 Corinthians 4:18","href":"/1co/4/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.2.2","start":2,"end":2,"heading":"","excerpt":"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.\n\nBut 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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.2.3","start":2,"end":2,"heading":"","excerpt":"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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.3.1","start":3,"end":3,"heading":"And they will do these things","excerpt":"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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.4.1","start":4,"end":4,"heading":"That when the hour cometh, you may remember","excerpt":"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.\n\nAnd 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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.5.1","start":5,"end":5,"heading":"And now I go to him who sent me","excerpt":"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.\n\nHere 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.\n\nAnd 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.”","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.7.1","start":7,"end":7,"heading":"Yet I tell you the truth","excerpt":"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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.8.1","start":8,"end":8,"heading":"And when he is come","excerpt":"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.\n\nHe 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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.8.2","start":8,"end":8,"heading":"","excerpt":"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 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, (2 Corinthians 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.\n\nUnder 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.\n\nWe now perceive in what manner the Spirit was to convince the world by the apostles. ...","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.ii.html","locus":null,"cites":[{"at":605,"text":"2 Corinthians 3:6","label":"2 Corinthians 3:6","href":"/2co/3/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.8.3","start":8,"end":8,"heading":"","excerpt":"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, (1 Corinthians 14:23.)\n\nIn 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.\n\nA 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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.ii.html","locus":null,"cites":[{"at":169,"text":"1 Corinthians 14:23","label":"1 Corinthians 14:23","href":"/1co/14/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.9.1","start":9,"end":9,"heading":"Of sin","excerpt":"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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.10.1","start":10,"end":10,"heading":"Of righteousness","excerpt":"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.\n\nBy 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, (Romans 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, (Ephesians 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","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.ii.html","locus":null,"cites":[{"at":1135,"text":"Romans 4:25","label":"Romans 4:25","href":"/rom/4/#v25","status":"detected"},{"at":1303,"text":"Ephesians 4:10","label":"Ephesians 4:10","href":"/eph/4/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.11.1","start":11,"end":11,"heading":"","excerpt":"... 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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.12.1","start":12,"end":12,"heading":"I have still many things to say to you","excerpt":"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.\n\nBut 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.”","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.12.2","start":12,"end":12,"heading":"","excerpt":"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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.13.1","start":13,"end":13,"heading":"But when he is come, the Spirit of truth. The Spirit","excerpt":"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 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.\n\nHe 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.\n\nWhen 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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.13.2","start":13,"end":13,"heading":"","excerpt":"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 (2 Timothy 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, (Ephesians 3:18;) and when he declares that\n\nall the treasures of wisdom and knowledge are hidden in Christ, (Colossians 2:3,)\n\nhe does not contrive some unknown Christ, but one whom by his preaching he painted to the life, so that, as he tells the Galatians,","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.ii.html","locus":null,"cites":[{"at":268,"text":"2 Timothy 3:17","label":"2 Timothy 3:17","href":"/2ti/3/#v17","status":"detected"},{"at":519,"text":"Ephesians 3:18","label":"Ephesians 3:18","href":"/eph/3/#v18","status":"detected"},{"at":628,"text":"Colossians 2:3","label":"Colossians 2:3","href":"/col/2/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.13.3","start":13,"end":13,"heading":"","excerpt":"we see him, as it were, crucified before our eyes, (Galatians 3:1.)\n\nBut 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.\n\nHe 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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.ii.html","locus":null,"cites":[{"at":52,"text":"Galatians 3:1","label":"Galatians 3:1","href":"/gal/3/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.14.1","start":14,"end":14,"heading":"He will glorify me","excerpt":"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, (Galatians 3:24.)\n\nThis 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, 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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.ii.html","locus":null,"cites":[{"at":461,"text":"Galatians 3:24","label":"Galatians 3:24","href":"/gal/3/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.14.2","start":14,"end":14,"heading":"","excerpt":"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,\n\nFor 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, (Romans 6:6,) that his resurrection may be efficacious in forming us again to newness of life, (Romans 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, (1 Corinthians 1:30,) and likewise to display those treasures which are hidden in Christ, (Colossians 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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.ii.html","locus":null,"cites":[{"at":891,"text":"Romans 6:6","label":"Romans 6:6","href":"/rom/6/#v6","status":"detected"},{"at":986,"text":"Romans 6:4","label":"Romans 6:4","href":"/rom/6/#v4","status":"detected"},{"at":1399,"text":"1 Corinthians 1:30","label":"1 Corinthians 1:30","href":"/1co/1/#v30","status":"detected"},{"at":1489,"text":"Colossians 2:3","label":"Colossians 2:3","href":"/col/2/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.15.1","start":15,"end":15,"heading":"All things that the Father hath are mine","excerpt":"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, (John 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.\n\nOther 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 father by his hand.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.ii.html","locus":null,"cites":[{"at":374,"text":"John 1:16","label":"John 1:16","href":"/jhn/1/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.16.1","start":16,"end":16,"heading":"A little while, and you do not see me","excerpt":"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.\n\nAnd 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.\n\nNor 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, yet his presence is known by the undoubted experience of faith. What we are taught by Paul is indeed true, that believers,","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.16.2","start":16,"end":16,"heading":"","excerpt":"so long as they remain on earth, are absent from the Lord, because they walk, by faith, and not by sight, (2 Corinthians 5:6, 7.)\n\nBut 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,\n\nThough 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, (2 Corinthians 5:16, 17)","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.iii.html","locus":null,"cites":[{"at":107,"text":"2 Corinthians 5:6, 7","label":"2 Corinthians 5:6–7","href":"/2co/5/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.16.3","start":16,"end":16,"heading":"Because I go to the Father","excerpt":"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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.19.1","start":19,"end":19,"heading":"Jesus, therefore, knew that they wished to ask him","excerpt":"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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.20.1","start":20,"end":20,"heading":"You will weep and lament","excerpt":"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; for at that time their faith, so to speak, lay prostrate and exhausted.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.20.2","start":20,"end":20,"heading":"Your sorrow will be turned into joy","excerpt":"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.”","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.21.1","start":21,"end":21,"heading":"A woman, when she is in labor","excerpt":"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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.21.2","start":21,"end":21,"heading":"","excerpt":"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.\n\nBut since it is an obligation laid\n\non all creatures to labor till the last day of redemption, (Romans 8:22, 23,)","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.21.3","start":21,"end":21,"heading":"","excerpt":"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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.22.1","start":22,"end":22,"heading":"Your joy no man shall take from you","excerpt":"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.\n\nBut 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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.23.1","start":23,"end":23,"heading":"And in that day you will ask me nothing","excerpt":"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.\n\nTrue, 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,\n\nNo 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, (Jeremiah 31:34.)","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.23.2","start":23,"end":23,"heading":"","excerpt":"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, (Malachi 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.\n\nWhatever 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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.iv.html","locus":null,"cites":[{"at":316,"text":"Malachi 4:2","label":"Malachi 4:2","href":"https://openwordbible.org/mal/4/","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.23.3","start":23,"end":23,"heading":"","excerpt":"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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.24.1","start":24,"end":24,"heading":"Hitherto you have asked nothing in my name","excerpt":"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.\n\nNor 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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.24.2","start":24,"end":24,"heading":"","excerpt":"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, though we do not expressly mention his name with our lips.\n\nAsk, 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, had to turn their eyes to the high priest, (who was given to them to be a figure and shadow ) 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,\n\nThat 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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.25.1","start":25,"end":25,"heading":"These things I have spoken to you in proverbs","excerpt":"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. ...","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.25.2","start":25,"end":25,"heading":"","excerpt":"... 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.”\n\nWe 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, (Psalm 119:105; 2 Peter 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, (Isaiah 28:11;) and Paul says that\n\nthe Gospel is hidden from such persons, because Satan hath blinded their understandings, (2 Corinthians 4:3, 4;)","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.v.html","locus":null,"cites":[{"at":1083,"text":"Psalm 119:105","label":"Psalms 119:105","href":"/psa/119/#v105","status":"detected"},{"at":1098,"text":"2 Peter 1:19","label":"2 Peter 1:19","href":"/2pe/1/#v19","status":"detected"},{"at":1350,"text":"Isaiah 28:11","label":"Isaiah 28:11","href":"/isa/28/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.25.3","start":25,"end":25,"heading":"","excerpt":"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:\n\nBut 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.\n\nBut 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","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.26.1","start":26,"end":26,"heading":"In that day you shall ask in my name","excerpt":"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, ( 1 John 2:1.) Paul also testifies that Christ now intercedes for us, (Romans 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, (Hebrews 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.”\n\nBesides, 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, as soon as we have placed before Him the name of his Son.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.v.html","locus":null,"cites":[{"at":573,"text":"1 John 2:1","label":"1 John 2:1","href":"/1jn/2/#v1","status":"detected"},{"at":642,"text":"Romans 8:34","label":"Romans 8:34","href":"/rom/8/#v34","status":"detected"},{"at":802,"text":"Hebrews 7:25","label":"Hebrews 7:25","href":"/heb/7/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.27.1","start":27,"end":27,"heading":"Because you have loved me","excerpt":"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, (1 John 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, (Romans 4:17) raises the dead, (Luke 7:22,) unites himself to those who were strangers to him, (Ephesians 2:12,) makes hearts of flesh out of hearts of stone, (Ezekiel 36:26,) manifests himself to those who do not seek him, (Isaiah 65:1; Romans 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,\n\nWhen we were enemies, we were reconciled to God by the death of his Son, (Romans 5:10.)\n\nOn 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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.v.html","locus":null,"cites":[{"at":780,"text":"1 John 4:10","label":"1 John 4:10","href":"/1jn/4/#v10","status":"detected"},{"at":943,"text":"Romans 4:17","label":"Romans 4:17","href":"/rom/4/#v17","status":"detected"},{"at":974,"text":"Luke 7:22","label":"Luke 7:22","href":"/luk/7/#v22","status":"detected"},{"at":1038,"text":"Ephesians 2:12","label":"Ephesians 2:12","href":"/eph/2/#v12","status":"detected"},{"at":1102,"text":"Ezekiel 36:26","label":"Ezekiel 36:26","href":"/ezk/36/#v26","status":"detected"},{"at":1167,"text":"Isaiah 65:1","label":"Isaiah 65:1","href":"/isa/65/#v1","status":"detected"},{"at":1180,"text":"Romans 10:20","label":"Romans 10:20","href":"/rom/10/#v20","status":"detected"},{"at":1504,"text":"Romans 5:10","label":"Romans 5:10","href":"/rom/5/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.28.1","start":28,"end":28,"heading":"I came out from the Father","excerpt":"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\n\nto us wisdom, and righteousness, and sanctification, and redemption, (1 Corinthians 1:30.)\n\nAgain, 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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.v.html","locus":null,"cites":[{"at":770,"text":"1 Corinthians 1:30","label":"1 Corinthians 1:30","href":"/1co/1/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.29.1","start":29,"end":29,"heading":"His disciples say to him","excerpt":"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, (Romans 8:26.)\n\nThus 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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.vi.html","locus":null,"cites":[{"at":1065,"text":"Romans 8:26","label":"Romans 8:26","href":"/rom/8/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.31.1","start":31,"end":31,"heading":"Do you now believe?","excerpt":"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.\n\nThe 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.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.32.1","start":32,"end":32,"heading":"Yet I am not alone","excerpt":"32. Yet I am not alone. This correction is added, in order to inform us that, when Christ is forsaken by men, he loses nothing of his dignity. For since his truth and his glory are founded on himself, and. do not depend on what the world believes, if it happen that he is forsaken by the whole world, still he is in no degree impaired, because he is God, and needs not any assistance from another.\n\nBecause my Father is with me. When he says that the Father will be with me, the meaning is, that God will be on his side, so that he will have no need to borrow anything from men. Whoever shall meditate on this in a proper manner will remain firm, though the whole world should be shaken, and the revolt of all men will not overturn his faith; for we do not render to God the honor which is due to him, if we are not satisfied with having God alone.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.33.1","start":33,"end":33,"heading":"These things I have spoken to you","excerpt":"33. These things I have spoken to you. He again repeats how necessary those consolations are which he had addressed to them; and he proves it by this argument, that numerous distresses and tribulations await them in the world. We ought to attend, first, to this admonition, that all believers ought to be convinced that their life is exposed to many afflictions, that they may be disposed to exercise patience. Since, therefore, the world is like a troubled sea, true peace will be found nowhere but in Christ. Next, we ought to attend to the manner of enjoying that peace, which he describes in this passage. He says that they will have peace, if they make progress in this doctrine. Do we wish then to have our minds calm and easy in the midst of afflictions? Let us be attentive to this discourse of Christ, which in itself will give us peace\n\nBut be of good courage. As our sluggishness must be corrected by various afflictions, and as we must be awakened to seek a remedy for our distress, so the Lord does not intend that our minds shall be cast down, but rather that we shall fight keenly, which is impossible, if we are not certain of success; for if we must fight, while we are uncertain as to the result, all our zeal will quickly vanish. When, therefore, Christ calls us to the contest, he arms us with assured confidence of victory, though still we must toil hard.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.16.33.2","start":33,"end":33,"heading":"I have overcome the world","excerpt":"I have overcome the world. As there is always in us much reason for trembling, he shows that we ought to be confident for this reason, that he has obtained a victory over the world, not for himself individually, but for our sake. Thus, though in ourselves almost overwhelmed, if we contemplate that magnificent glory to which our Head has been exalted, we may boldly despise all the evils which hang over us. If, therefore, we desire to be Christians, we must not seek exemption from the cross, but must be satisfied with this single consideration, that, fighting under the banner of Christ, we are beyond all danger, even in the midst of the combat. Under the term World, Christ here includes all that is opposed to the salvation of believers, and especially all the corruptions which Satan abuses for the purpose of laying snares for us.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.vi.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"henry","author":"Matthew Henry","short_name":"Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"title":"Commentary on the Whole Bible, Volume V (Matthew to John)","edition_short":"Matthew Henry, Exposition of the Old and New Testaments","author_url":"/commentators/henry/","divisions":"verse","work_url":"/works/henry/","entries":[{"id":"henry.JHN.16.1.1","start":1,"end":1,"heading":"He gives them a reason why he alarmed them thus with the expectation of trouble","excerpt":"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, v. 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—Præmoniti, præmuniti.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":170,"text":"v. 1","label":"John 16:1","href":"/jhn/16/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.2.1","start":2,"end":2,"heading":"He foretels particularly what they should suffer","excerpt":"II. He foretels particularly what they should suffer (v. 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.\n\n1. 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; aposynagogous poiesousin hymas—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 (Matt. x. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":54,"text":"v. 2","label":"John 16:2","href":"/jhn/16/#v2","status":"detected"},{"at":662,"text":"Matt. x. 17","label":"Matthew 10:17","href":"/mat/10/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.2.2","start":2,"end":2,"heading":"The sword of civil power","excerpt":"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 (ch. xv. 27), You shall bear witness, martyreite—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. lxvi. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":463,"text":"ch. xv. 27","label":"John 15:27","href":"/jhn/15/#v27","status":"detected"},{"at":830,"text":"Isa. lxvi. 5","label":"Isaiah 66:5","href":"/isa/66/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.3.1","start":3,"end":3,"heading":"He gives them the true reason of the world's enmity and rage against them","excerpt":"III. He gives them the true reason of the world's enmity and rage against them (v. 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. viii. 1, 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.\n\nIV. He tells them why he gave them notice of this now, and why not sooner.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":80,"text":"v. 3","label":"John 16:3","href":"/jhn/16/#v3","status":"detected"},{"at":538,"text":"Hos. viii. 1, 2","label":"Hosea 8:1–2","href":"/hos/8/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.4.1","start":4,"end":4,"heading":"Why he told them of it now","excerpt":"1. Why he told them of it now (v. 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.\n\n2. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":31,"text":"v. 4","label":"John 16:4","href":"/jhn/16/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.5-6.1","start":5,"end":6,"heading":"","excerpt":"V. He expresses a very affectionate concern for the present sadness of his disciples, upon occasion of what he had said to them (v. 5, 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.\"\n\n1. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":129,"text":"v. 5, 6","label":"John 16:5–6","href":"/jhn/16/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.5-6.2","start":5,"end":6,"heading":"","excerpt":"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 (ch. xiii. 36), and Thomas had seconded it (ch. xiv. 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. viii. 28.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":582,"text":"ch. xiii. 36","label":"John 13:36","href":"/jhn/13/#v36","status":"detected"},{"at":625,"text":"ch. xiv. 5","label":"John 14:5","href":"/jhn/14/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.5-6.3","start":5,"end":6,"heading":"That they were too intent, and pored too much, upon the occasions of their grief","excerpt":"(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 (ch. xv. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":165,"text":"ch. xv. 11","label":"John 15:11","href":"/jhn/15/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.7.1","start":7,"end":7,"heading":"That Christ's departure was absolutely necessary to the Comforter's coming","excerpt":"I. That Christ's departure was absolutely necessary to the Comforter's coming, v. 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,\n\n1. 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.\n\n2. It was therefore expedient because it was in order to the sending of the Spirit. Now observe,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":79,"text":"v. 7","label":"John 16:7","href":"/jhn/16/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.7.2","start":7,"end":7,"heading":"That Christ's going was in order to the Comforter's coming","excerpt":"(1.) That Christ's going was in order to the Comforter's coming.\n\n[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 ch. xiv. 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 v. 10, and ch. vii. 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.\n\n[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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":772,"text":"ch. xiv. 16","label":"John 14:16","href":"/jhn/14/#v16","status":"detected"},{"at":1052,"text":"v. 10, and ch. vii. 39","label":"John 16:10","href":"/jhn/16/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.7.3","start":7,"end":7,"heading":"","excerpt":"(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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.8.1","start":8,"end":8,"heading":"","excerpt":"II. That the coming of the Spirit was absolutely necessary to the carrying on of Christ's interests on earth (v. 8): And when he is come, elthon 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.\n\n1. 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 (v. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":110,"text":"v. 8","label":"John 16:8","href":"/jhn/16/#v8","status":"detected"},{"at":1221,"text":"v. 7","label":"John 16:7","href":"/jhn/16/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.8.2","start":8,"end":8,"heading":"See who they are whom he is to reprove and convince","excerpt":"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, 1 Cor. xiv. 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.\n\n3. See what the Spirit shall convince the world of.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":451,"text":"1 Cor. xiv. 24","label":"1 Corinthians 14:24","href":"/1co/14/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.9.1","start":9,"end":9,"heading":"Of sin","excerpt":"(1.) Of sin (v. 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 (ch. viii. 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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":13,"text":"v. 9","label":"John 16:9","href":"/jhn/16/#v9","status":"detected"},{"at":238,"text":"ch. viii. 9","label":"John 8:9","href":"/jhn/8/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.9.2","start":9,"end":9,"heading":"","excerpt":"... 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.10.1","start":10,"end":10,"heading":"Of righteousness, because I go to my Father, and you see me no more","excerpt":"(2.) Of righteousness, because I go to my Father, and you see me no more, v. 10. We may understand this, [1.] Of Christ's personal righteousness. He shall convince the world that Jesus of Nazareth was Christ the righteous (1 John ii. 1), as the centurion owned (Luke xxiii. 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 (1 Tim. iii. 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 (Acts ii. 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. ix. 24. Now, First, The Spirit shall convince men of this righteousness. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":74,"text":"v. 10","label":"John 16:10","href":"/jhn/16/#v10","status":"detected"},{"at":223,"text":"1 John ii. 1","label":"1 John 2:1","href":"/1jn/2/#v1","status":"detected"},{"at":262,"text":"Luke xxiii. 47","label":"Luke 23:47","href":"/luk/23/#v47","status":"detected"},{"at":536,"text":"1 Tim. iii. 16","label":"1 Timothy 3:16","href":"/1ti/3/#v16","status":"detected"},{"at":1290,"text":"Acts ii. 33","label":"Acts 2:33","href":"/act/2/#v33","status":"detected"},{"at":1567,"text":"Dan. ix. 24","label":"Daniel 9:24","href":"/dan/9/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.10.2","start":10,"end":10,"heading":"","excerpt":"... 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. x. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":354,"text":"Rom. x. 3","label":"Romans 10:3","href":"/rom/10/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.11.1","start":11,"end":11,"heading":"Of judgment, because the prince of this world is judged","excerpt":"(3.) Of judgment, because the prince of this world is judged, v. 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, Matt. xii. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":62,"text":"v. 11","label":"John 16:11","href":"/jhn/16/#v11","status":"detected"},{"at":727,"text":"Matt. xii. 18","label":"Matthew 12:18","href":"/mat/12/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.12.1","start":12,"end":12,"heading":"He intimates to them the tender sense he had of their present weakness","excerpt":"1. He intimates to them the tender sense he had of their present weakness (v. 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.\n\n2. 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.\n\n(1.) To guide the apostles. He will take care,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":75,"text":"v. 12","label":"John 16:12","href":"/jhn/16/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.13.1","start":13,"end":13,"heading":"That the coming of the Spirit would be of unspeakable advantage to the disciples themselves","excerpt":"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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.13.2","start":13,"end":13,"heading":"That they do not miss their way","excerpt":"[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. viii. 14), not only to show us the way, but to go along with us, by his continued aids and influences.\n\n[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,\n\nFirst, 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":288,"text":"Rom. viii. 14","label":"Romans 8:14","href":"/rom/8/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.13.3","start":13,"end":13,"heading":"Into nothing but the truth","excerpt":"Secondly, Into nothing but the truth. All that he shall guide you into shall be truth (1 John ii. 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 (1 Cor. ii. 10, 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, 1 John v. 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 (Joel ii. 28), and he was so. The Spirit showed them things to come, as Acts xi. 28; xx. 23; xxi. 11. The Spirit spoke of the apostasy of the latter times, 1 Tim. iv. 1. John, when he was in the Spirit had things to come shown him in vision. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":87,"text":"1 John ii. 27","label":"1 John 2:27","href":"/1jn/2/#v27","status":"detected"},{"at":621,"text":"1 Cor. ii. 10, 11","label":"1 Corinthians 2:10–11","href":"/1co/2/#v10","status":"detected"},{"at":933,"text":"1 John v. 7","label":"1 John 5:7","href":"/1jn/5/#v7","status":"detected"},{"at":1251,"text":"Joel ii. 28","label":"Joel 2:28","href":"/jol/2/#v28","status":"detected"},{"at":1322,"text":"Acts xi. 28","label":"Acts 11:28","href":"/act/11/#v28","status":"detected"},{"at":1335,"text":"xx. 23","label":"Acts 20:23","href":"/act/20/#v23","status":"detected"},{"at":1343,"text":"xxi. 11","label":"Acts 21:11","href":"/act/21/#v11","status":"detected"},{"at":1406,"text":"1 Tim. iv. 1","label":"1 Timothy 4:1","href":"/1ti/4/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.13.4","start":13,"end":13,"heading":"","excerpt":"... 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.14-15.1","start":14,"end":15,"heading":"The Spirit undertook to glorify Christ","excerpt":"(2.) The Spirit undertook to glorify Christ, v. 14, 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. iv. 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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":45,"text":"v. 14, 15","label":"John 16:14–15","href":"/jhn/16/#v14","status":"detected"},{"at":615,"text":"Eph. iv. 21","label":"Ephesians 4:21","href":"/eph/4/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.14-15.2","start":14,"end":15,"heading":"","excerpt":"... 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 (Matt. xi. 27); all that grace and truth which God designed to show us he lodged in the hands of the Lord Jesus, Col. i. 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. i. 1. God gave it to Christ, and he signified it to John, who wrote what the Spirit said, Rev. i. 1.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":660,"text":"Matt. xi. 27","label":"Matthew 11:27","href":"/mat/11/#v27","status":"detected"},{"at":772,"text":"Col. i. 19","label":"Colossians 1:19","href":"/col/1/#v19","status":"detected"},{"at":1026,"text":"Rev. i. 1","label":"Revelation 1:1","href":"/rev/1/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.16.1","start":16,"end":16,"heading":"Observe the intimation he gave them of the comfort he designed them","excerpt":"I. Observe the intimation he gave them of the comfort he designed them, v. 16. Here he tells them,\n\n1. 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, Acts i. 9, 10; 2 Kings ii. 12. See 2 Cor. v. 16.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":72,"text":"v. 16","label":"John 16:16","href":"/jhn/16/#v16","status":"detected"},{"at":1209,"text":"Acts i. 9, 10","label":"Acts 1:9–10","href":"/act/1/#v9","status":"detected"},{"at":1224,"text":"2 Kings ii. 12","label":"2 Kings 2:12","href":"/2ki/2/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.16.2","start":16,"end":16,"heading":"That yet they should speedily recover the sight of him","excerpt":"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. vi. 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? 2 Pet. iii. 8, 9.\n\n3. 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.\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":394,"text":"Hos. vi. 2","label":"Hosea 6:2","href":"/hos/6/#v2","status":"detected"},{"at":1148,"text":"2 Pet. iii. 8, 9","label":"2 Peter 3:8–9","href":"/2pe/3/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.16.3","start":16,"end":16,"heading":"","excerpt":"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 (Luke xxiv. 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 ch. xii. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":234,"text":"Luke xxiv. 52","label":"Luke 24:52","href":"/luk/24/#v52","status":"detected"},{"at":395,"text":"ch. xii. 35","label":"John 12:35","href":"/jhn/12/#v35","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.17-18.1","start":17,"end":18,"heading":"The perplexity of the disciples upon the intimation given them","excerpt":"II. The perplexity of the disciples upon the intimation given them; they were at a loss what to make of it (v. 17, 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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":108,"text":"v. 17, 18","label":"John 16:17–18","href":"/jhn/16/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.17-18.2","start":17,"end":18,"heading":"","excerpt":"... 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, Ezek. xii. 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.\n\nIII. The further explication of what Christ had said.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":339,"text":"Ezek. xii. 27","label":"Ezekiel 12:27","href":"/ezk/12/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.19.1","start":19,"end":19,"heading":"See here why Christ explained it","excerpt":"1. See here why Christ explained it (v. 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.\"\n\n2. 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 (v. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":37,"text":"v. 19","label":"John 16:19","href":"/jhn/16/#v19","status":"detected"},{"at":1376,"text":"v. 20","label":"John 16:20","href":"/jhn/16/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.20.1","start":20,"end":20,"heading":"The return of joy to them in due time","excerpt":"[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 (2 Cor. vi. 10), had sorrowful lives and yet joyful hearts.\n\n(2.) It is applicable to all the faithful followers of the Lamb, and describes the common case of Christians.\n\n[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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":467,"text":"2 Cor. vi. 10","label":"2 Corinthians 6:10","href":"/2co/6/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.20.2","start":20,"end":20,"heading":"The world, at the same time, goes away with all the mirth","excerpt":"[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.\n\n[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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.21.1","start":21,"end":21,"heading":"Here is the similitude or parable itself","excerpt":"First, Here is the similitude or parable itself (v. 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 (1 Chron. iv. 9), yet not a Benoni (Gen. xxxv. 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, anthropos, one of the human race, a child, be it son or daughter, for the word signifies either. Observe,\n\na. The fruit of the curse, in the sorrow and pain of a woman in travail, according to the sentence (Gen. iii. 16), In sorrow shalt thou bring forth. These pains are extreme, the greatest griefs and pains are compared to them (Ps. xlviii. 6; Isa. xiii. 3; Jer. iv. 31; vi. 24), and they are inevitable, 1 Thess. v. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":49,"text":"v. 21","label":"John 16:21","href":"/jhn/16/#v21","status":"detected"},{"at":370,"text":"1 Chron. iv. 9","label":"1 Chronicles 4:9","href":"/1ch/4/#v9","status":"detected"},{"at":405,"text":"Gen. xxxv. 18","label":"Genesis 35:18","href":"/gen/35/#v18","status":"detected"},{"at":790,"text":"Gen. iii. 16","label":"Genesis 3:16","href":"/gen/3/#v16","status":"detected"},{"at":916,"text":"Ps. xlviii. 6","label":"Psalms 48:6","href":"/psa/48/#v6","status":"detected"},{"at":931,"text":"Isa. xiii. 3","label":"Isaiah 13:3","href":"/isa/13/#v3","status":"detected"},{"at":945,"text":"Jer. iv. 31","label":"Jeremiah 4:31","href":"/jer/4/#v31","status":"detected"},{"at":958,"text":"vi. 24","label":"Jeremiah 6:24","href":"/jer/6/#v24","status":"detected"},{"at":992,"text":"1 Thess. v. 3","label":"1 Thessalonians 5:3","href":"/1th/5/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.21.2","start":21,"end":21,"heading":"","excerpt":"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. xx. 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, Luke i. 14, 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 xi. 16. Hæc olim meminisse juvabit. Gen. xli. 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. xii. 2), and the whole creation, Rom. viii. 22. And, [b.] Their joys after these sorrows, which will wipe away all tears, for the former things are passed away, Rev. xxi. 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. liii. 11.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":376,"text":"Jer. xx. 15","label":"Jeremiah 20:15","href":"/jer/20/#v15","status":"detected"},{"at":691,"text":"Luke i. 14, 15","label":"Luke 1:14–15","href":"/luk/1/#v14","status":"detected"},{"at":1082,"text":"Job xi. 16","label":"Job 11:16","href":"/job/11/#v16","status":"detected"},{"at":1122,"text":"Gen. xli. 51","label":"Genesis 41:51","href":"/gen/41/#v51","status":"detected"},{"at":1394,"text":"Rev. xii. 2","label":"Revelation 12:2","href":"/rev/12/#v2","status":"detected"},{"at":1432,"text":"Rom. viii. 22","label":"Romans 8:22","href":"/rom/8/#v22","status":"detected"},{"at":1560,"text":"Rev. xxi. 4","label":"Revelation 21:4","href":"/rev/21/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.21-22.1","start":21,"end":22,"heading":"What Christ says here, and in","excerpt":"(1.) What Christ says here, and in v. 21, 22, of their sorrow and joy, is primarily to be understood of the present state and circumstances of the disciples, and so we have,\n\n[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, Luke xxii. 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.\n\n[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. i. 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. xi. 10. Let it be no surprise to us if we see others triumphing, when we are trembling for the ark.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":35,"text":"v. 21, 22","label":"John 16:21–22","href":"/jhn/16/#v21","status":"detected"},{"at":453,"text":"Luke xxii. 45","label":"Luke 22:45","href":"/luk/22/#v45","status":"detected"},{"at":1129,"text":"Lam. i. 12","label":"Lamentations 1:12","href":"/lam/1/#v12","status":"detected"},{"at":1416,"text":"Rev. xi. 10","label":"Revelation 11:10","href":"/rev/11/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.22.1","start":22,"end":22,"heading":"The application of the similitude","excerpt":"Secondly, The application of the similitude (v. 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.\"\n\na. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":45,"text":"v. 22","label":"John 16:22","href":"/jhn/16/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.22.2","start":22,"end":22,"heading":"He, more largely than before, assures them of a return of joy, Ps. xxx. 5, 11","excerpt":"b. He, more largely than before, assures them of a return of joy, Ps. xxx. 5, 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. liv. 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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":66,"text":"Ps. xxx. 5, 11","label":"Psalms 30:5","href":"/psa/30/#v5","status":"detected"},{"at":66,"text":"Ps. xxx. 5, 11","label":"Psalms 30:11","href":"/psa/30/#v11","status":"detected"},{"at":537,"text":"Isa. liv. 7","label":"Isaiah 54:7","href":"/isa/54/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.22.3","start":22,"end":22,"heading":"","excerpt":"... 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, 2 Cor. ii. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":327,"text":"2 Cor. ii. 14","label":"2 Corinthians 2:14","href":"/2co/2/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.23.1","start":23,"end":23,"heading":"By way of enquiry, they should not need to ask","excerpt":"I. By way of enquiry, they should not need to ask (v. 23): \"In that day you shall ask me nothing;\" ouk erotesete 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. viii. 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 ch. ix. 2), some ambitious questions (as Matt. xviii. 1), some distrustful ones (as Matt. xix. 27), some impertinent ones, (as ch. xxi. 21), some curious ones (as Acts i. 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, Acts x. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":51,"text":"v. 23","label":"John 16:23","href":"/jhn/16/#v23","status":"detected"},{"at":286,"text":"Heb. viii. 11","label":"Hebrews 8:11","href":"/heb/8/#v11","status":"detected"},{"at":462,"text":"ch. ix. 2","label":"John 9:2","href":"/jhn/9/#v2","status":"detected"},{"at":503,"text":"Matt. xviii. 1","label":"Matthew 18:1","href":"/mat/18/#v1","status":"detected"},{"at":546,"text":"Matt. xix. 27","label":"Matthew 19:27","href":"/mat/19/#v27","status":"detected"},{"at":589,"text":"ch. xxi. 21","label":"John 21:21","href":"/jhn/21/#v21","status":"detected"},{"at":625,"text":"Acts i. 6","label":"Acts 1:6","href":"/act/1/#v6","status":"detected"},{"at":961,"text":"Acts x. 20","label":"Acts 10:20","href":"/act/10/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.23.2","start":23,"end":23,"heading":"Here is an express promise of a grant","excerpt":"1. Here is an express promise of a grant, v. 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, ch. xiv. 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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":42,"text":"v. 23","label":"John 16:23","href":"/jhn/16/#v23","status":"detected"},{"at":472,"text":"ch. xiv. 13","label":"John 14:13","href":"/jhn/14/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.23.3","start":23,"end":23,"heading":"","excerpt":"... 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, Acts i. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":544,"text":"Acts i. 14","label":"Acts 1:14","href":"/act/1/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.24.1","start":24,"end":24,"heading":"Here is an invitation for them to petition","excerpt":"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, v. 24.\n\n(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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":141,"text":"v. 24","label":"John 16:24","href":"/jhn/16/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.24.2","start":24,"end":24,"heading":"He looks forward to their practice for the future","excerpt":"(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, Eccl. vi. 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, Prov. viii. 21. \"Ask for the gift of the Holy Ghost, and you shall receive it; and whereas other knowledge increaseth sorrow (Eccl. i. 18), the knowledge he gives will increase, will fill, your joy.\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":509,"text":"Eccl. vi. 2","label":"Ecclesiastes 6:2","href":"/ecc/6/#v2","status":"detected"},{"at":1135,"text":"Prov. viii. 21","label":"Proverbs 8:21","href":"/pro/8/#v21","status":"detected"},{"at":1261,"text":"Eccl. i. 18","label":"Ecclesiastes 1:18","href":"/ecc/1/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.25.1","start":25,"end":25,"heading":"","excerpt":"Now for this he gives a reason (v. 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.\"\n\n1. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":32,"text":"v. 25","label":"John 16:25","href":"/jhn/16/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.25.2","start":25,"end":25,"heading":"","excerpt":"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. xxix. 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, 2 Cor. iii. 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. ii. 2.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":409,"text":"Isa. xxix. 11","label":"Isaiah 29:11","href":"/isa/29/#v11","status":"detected"},{"at":943,"text":"2 Cor. iii. 8-11","label":"2 Corinthians 3:8–11","href":"/2co/3/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.25.3","start":25,"end":25,"heading":"He would speak to them plainly, parresia","excerpt":"3. He would speak to them plainly, parresia—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, Acts ii. 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 (1 Cor. xiii. 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.\n\nII. 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,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":244,"text":"Acts ii. 4","label":"Acts 2:4","href":"/act/2/#v4","status":"detected"},{"at":642,"text":"1 Cor. xiii. 12","label":"1 Corinthians 13:12","href":"/1co/13/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.26-27.1","start":26,"end":27,"heading":"Here are the grounds upon which they might hope to speed","excerpt":"3. Here are the grounds upon which they might hope to speed (v. 26, 27), which are summed up in short by the apostle (1 John ii. 1): \"We have an advocate with the Father.\"\n\n(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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":61,"text":"v. 26, 27","label":"John 16:26–27","href":"/jhn/16/#v26","status":"detected"},{"at":118,"text":"1 John ii. 1","label":"1 John 2:1","href":"/1jn/2/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.27.1","start":27,"end":27,"heading":"","excerpt":"(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 hymas, 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. v. 6. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.27.2","start":27,"end":27,"heading":"","excerpt":"... 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.28.1","start":28,"end":28,"heading":"A plain declaration of Christ's mission from the Father, and his return to him","excerpt":"1. A plain declaration of Christ's mission from the Father, and his return to him (v. 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 (1 Tim. iii. 16), that the Redeemer, in his entrance, was God manifest in the flesh, and in his exit was received up into glory.\n\n(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 xxviii. 28; Eccl. xii. 13; 1 Tim. i. 15; Tit. ii. 11, 12; 1 John v. 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 (v. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":83,"text":"v. 28","label":"John 16:28","href":"/jhn/16/#v28","status":"detected"},{"at":438,"text":"1 Tim. iii. 16","label":"1 Timothy 3:16","href":"/1ti/3/#v16","status":"detected"},{"at":947,"text":"Job xxviii. 28","label":"Job 28:28","href":"/job/28/#v28","status":"detected"},{"at":963,"text":"Eccl. xii. 13","label":"Ecclesiastes 12:13","href":"/ecc/12/#v13","status":"detected"},{"at":978,"text":"1 Tim. i. 15","label":"1 Timothy 1:15","href":"/1ti/1/#v15","status":"detected"},{"at":992,"text":"Tit. ii. 11, 12","label":"Titus 2:11–12","href":"/tit/2/#v11","status":"detected"},{"at":1009,"text":"1 John v. 11","label":"1 John 5:11","href":"/1jn/5/#v11","status":"detected"},{"at":1309,"text":"v. 27","label":"John 16:27","href":"/jhn/16/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.28.2","start":28,"end":28,"heading":"","excerpt":"(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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.29-30.1","start":29,"end":30,"heading":"The disciples' satisfaction in this declaration","excerpt":"2. The disciples' satisfaction in this declaration (v. 29, 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:—\n\n(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, 1 Cor. ii. 4. Observe how they triumphed, as the mathematician did with his heureka, heureka, 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.\n\n(2.) In faith: Now are we sure. Observe,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":52,"text":"v. 29, 30","label":"John 16:29–30","href":"/jhn/16/#v29","status":"detected"},{"at":850,"text":"1 Cor. ii. 4","label":"1 Corinthians 2:4","href":"/1co/2/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.30.1","start":30,"end":30,"heading":"What was the matter of their faith","excerpt":"[1.] What was the matter of their faith: We believe that thou camest forth from God. He had said (v. 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.\"\n\n[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. iv. 12, 13. He has made all the churches to know that he searches the reins and the heart, Rev. ii. 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 (ch. iv. 29), and upon Nathanael that Christ saw him under the fig-tree, ch. i. 48, 49.\n\nThese 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, Mark ix. 32. Thus he can have compassion, Heb. v. 2.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":98,"text":"v. 27","label":"John 16:27","href":"/jhn/16/#v27","status":"detected"},{"at":878,"text":"Heb. iv. 12, 13","label":"Hebrews 4:12–13","href":"/heb/4/#v12","status":"detected"},{"at":974,"text":"Rev. ii. 23","label":"Revelation 2:23","href":"/rev/2/#v23","status":"detected"},{"at":1148,"text":"ch. iv. 29","label":"John 4:29","href":"/jhn/4/#v29","status":"detected"},{"at":1220,"text":"ch. i. 48, 49","label":"John 1:48–49","href":"/jhn/1/#v48","status":"detected"},{"at":1819,"text":"Mark ix. 32","label":"Mark 9:32","href":"/mrk/9/#v32","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.31-32.1","start":31,"end":32,"heading":"The gentle rebuke Christ gave the disciples for their confidence that they now understood him","excerpt":"3. The gentle rebuke Christ gave the disciples for their confidence that they now understood him, v. 31, 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,\" &c. Here we have,\n\n(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?\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":98,"text":"v. 31, 32","label":"John 16:31–32","href":"/jhn/16/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.31-32.2","start":31,"end":32,"heading":"","excerpt":"(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, Matt. xxvi. 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, Ezek. xxxiv. 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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":273,"text":"Matt. xxvi. 56","label":"Matthew 26:56","href":"/mat/26/#v56","status":"detected"},{"at":545,"text":"Ezek. xxxiv. 12","label":"Ezekiel 34:12","href":"/ezk/34/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.31-32.3","start":31,"end":32,"heading":"","excerpt":"... 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 to-morrow 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.31-32.4","start":31,"end":32,"heading":"An assurance of his own comfort notwithstanding","excerpt":"(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 (Ps. lxxxix. 21, &c.), and to preserve him (Isa. xlix. 8); this emboldened him, Isa. l. 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 (ch. viii. 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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":692,"text":"Ps. lxxxix. 21","label":"Psalms 89:21","href":"/psa/89/#v21","status":"detected"},{"at":735,"text":"Isa. xlix. 8","label":"Isaiah 49:8","href":"/isa/49/#v8","status":"detected"},{"at":771,"text":"Isa. l. 7","label":"Isaiah 50:7","href":"/isa/50/#v7","status":"detected"},{"at":1024,"text":"ch. viii. 29","label":"John 8:29","href":"/jhn/8/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.33.1","start":33,"end":33,"heading":"","excerpt":"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 (v. 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,\n\n1. 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. v. 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. lvii. 19.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":140,"text":"v. 33","label":"John 16:33","href":"/jhn/16/#v33","status":"detected"},{"at":1144,"text":"Mic. v. 5","label":"Micah 5:5","href":"/mic/5/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.33.2","start":33,"end":33,"heading":"The entertainment they were likely to meet with in the world","excerpt":"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.\n\n3. 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 (2 Cor. vi. 10), even in tribulation, Rom. v. 3.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":1126,"text":"2 Cor. vi. 10","label":"2 Corinthians 6:10","href":"/2co/6/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.16.33.3","start":33,"end":33,"heading":"The ground of that encouragement","excerpt":"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. vi. 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, 1 John v. 4. We are more than conquerors through him that loved us.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvii.html","locus":null,"cites":[{"at":630,"text":"Rev. vi. 2","label":"Revelation 6:2","href":"/rev/6/#v2","status":"detected"},{"at":1682,"text":"1 John v. 4","label":"1 John 5:4","href":"/1jn/5/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"bengel","author":"Johann Albrecht Bengel","short_name":"Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"title":"Gnomon of the New Testament, Vol. II (Gospels according to St Luke and St John)","edition_short":"Edinburgh: T. & T. Clark, 1857-58","author_url":"/commentators/bengel/","divisions":"verse","work_url":"/works/bengel/","entries":[{"id":"bengel.JHN.16.4.1","start":4,"end":4,"heading":"","excerpt":"I said not, although knowing it. A most wise method of Christ was this. He had told them, even a little before, of the hatred of the world, but less openly, and more sparingly. [Now that they were fortified by the promise of the Holy Spirit against that hatred He speaks more openly concerning that subject.—V. g.] Matt. x. 17, 21, 25, xxiv. 9.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":315,"text":"Matt. x. 17, 21, 25","label":"Matthew 10:17","href":"/mat/10/#v17","status":"detected"},{"at":315,"text":"Matt. x. 17, 21, 25","label":"Matthew 10:21","href":"/mat/10/#v21","status":"detected"},{"at":315,"text":"Matt. x. 17, 21, 25","label":"Matthew 10:25","href":"/mat/10/#v25","status":"detected"},{"at":336,"text":"xxiv. 9","label":"Matthew 24:9","href":"/mat/24/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.16.5.1","start":5,"end":5,"heading":"","excerpt":"but now) Now at the proper season, saith He, the fact is declared to you.—V. ... None of you now proceeds to ask Me, whereas ye ought to do so especially. They had often asked questions on many subjects: and on this very subject in ch. xiii. 86. But their question had more reference in their thoughts to His departure, than to the place, whither the Lord was going. Afterwards they ceased to ask the question. Therefore the Lord here teaches them even to ask, which if they had done of their own accord, it would have very much pleased Him.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":236,"text":"xiii. 86","label":"John 13:86","href":"/jhn/13/#v86","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.16.6-7.1","start":6,"end":7,"heading":"","excerpt":"heart) ver. 22, “ Ye now therefore have sorrow, but I will see you again, and your heart shall rejoice.” ... I) who am not asked by you, and who know not to lie (who am incapable of deceiving you). ... the truth) although ye do not comprehend the truth of this thing, which I tell you. All truth [though it seem painful] is good to the saints. ... is expedient for you, in respect of the Paraclete (Comforter), ver. 7, 8, “If I depart, I will send Him unto you;” and in respect of Myself, ver. 16, 17, “ Ye shall see Me, because I go to the Father ;” and in respect of the Father, ver. 23, 24, “In that day, whatsoever ye shall ask the Father in My name, He will give it you.” ... for) The office of the Paraclete is twofold, viz., towards the world in this place, and towards believers in ver. 12, 13, “ He will guide you into all truth.” ... if I depart not; if I go) These verbs differ: the former has more reference to the terminus a quo (the place from which the departure takes place); the latter, to the terminus ad quem (the place to which one goes his way). ... not) It was not suitable that Jesus should be present in weakness, and the Holy Spirit present in power at the same time; ch. vii. 39, “The Holy Ghost was not yet given, because Jesus was not yet glorified ;” Acts ii. 33, “Being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, He hath shed forth this ;’ and it was the province of Jesus to send Him, not to call Him to Himself (whilst still on earth). ... unto you, not unto the world, although the world shall feel His ‘reproof,’ ver. 8.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":7,"text":"ver. 22","label":"John 16:22","href":"/jhn/16/#v22","status":"detected"},{"at":411,"text":"ver. 7, 8","label":"John 16:7–8","href":"/jhn/16/#v7","status":"detected"},{"at":489,"text":"ver. 16, 17","label":"John 16:16–17","href":"/jhn/16/#v16","status":"detected"},{"at":581,"text":"ver. 23, 24","label":"John 16:23–24","href":"/jhn/16/#v23","status":"detected"},{"at":790,"text":"ver. 12, 13","label":"John 16:12–13","href":"/jhn/16/#v12","status":"detected"},{"at":1197,"text":"vii. 39","label":"John 7:39","href":"/jhn/7/#v39","status":"detected"},{"at":1280,"text":"Acts ii. 33","label":"Acts 2:33","href":"/act/2/#v33","status":"detected"},{"at":1603,"text":"ver. 8","label":"John 16:8","href":"/jhn/16/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.16.8.1","start":8,"end":8,"heading":"","excerpt":"He will reprove or convict) through your preaching, and through works of conversions and healings: which reproof the world will partly submit itself to, partly resist, but its resistance will be but “a kicking against the pricks.” Appropriately after the verb ... He shall testify, ch. xv. 26, is put the verb ... is taken in a good sense, ... in a bad sense. Christ is good, the world is bad. ... the world) which is hostile to you, the whole of it universally, including those who are accounted the most holy and most powerful in the world, and who do not believe in Me: the Jews and the perverse Gentiles. ... concerning) Three remarkable heads are mentioned, concerning sin, concerning righteousness, concerning judgment. Righteousness is opposed to sin: righteousness belongs to Christ: Satan is condemned in judgment. He who is “convicted concerning sin,” subsequently either passes over to the righteousness of Christ, or has his share in judgment (condemnation) with Satan. The fulfilment of this passage is to be found in the Acts of the Apostles.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":286,"text":"xv. 26","label":"John 15:26","href":"/jhn/15/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.16.9.1","start":9,"end":9,"heading":"","excerpt":"concerning sin) He is speaking not of sin generally, but concerning the sin of unbelief, ch. xv. 22, “If I had not come and spoken unto them, they had not had sin,” etc., which sin is an aberration from the primitive truth; ch. viii. 46, “ Which of you convinceth me of sin?” [ie. that I am in error, and have wandered from the truth: He appeals to their conscience]. And again, unbelief is the confluence of all sins, and the worst of them all, Matt. x. 15, note, “It shall be more tolerable for the land of Sodom and Gomorrha than,” etc. Therefore not to believe the Gospel, is worse than to imitate the men of Sodom. Through it a man departs from (falls short of) all the will of God. Heb. iii. 12, “ Take heed lest there be in any of you an evil heart of unbelief in departing from the living God.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":93,"text":"xv. 22","label":"John 15:22","href":"/jhn/15/#v22","status":"detected"},{"at":228,"text":"viii. 46","label":"John 8:46","href":"/jhn/8/#v46","status":"detected"},{"at":446,"text":"Matt. x. 15","label":"Matthew 10:15","href":"/mat/10/#v15","status":"detected"},{"at":688,"text":"Heb. iii. 12","label":"Hebrews 3:12","href":"/heb/3/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.16.10.1","start":10,"end":10,"heading":"","excerpt":"The world had accounted Jesus as most guilty [Comp. ver. 2, ... as “the Righteous,” 1 John ii. 1, “If any man sin, we have an advocate with the Father, Jesus Christ the Righteous,” thereby obtaining access for believers. The departure of Christ to the Father was confirmed by the advent of the Paraclete.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":52,"text":"ver. 2","label":"John 16:2","href":"/jhn/16/#v2","status":"detected"},{"at":84,"text":"1 John ii. 1","label":"1 John 2:1","href":"/1jn/2/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.16.10.2","start":10,"end":10,"heading":"","excerpt":"I no more am seen: and yet it is not without reason that the language is framed in the second person ; for if it were the privilege of any one to see Jesus, it would be that of the apostles; and yet it was the part even of these themselves (not to see, but) to believe, and to invite all to believe. Acts. x. 41; Luke xxiv. 52; Rom. iv. 18, 19, “ Abraham—against hope believed in hope,” etc. Heb. xi. 1, “ Faith is the evidence of things not seen ;” ver. 27, “ Moses endured as seeing Him, who is invisible ;” ch. vi. 19; 1 Pet. i. 8, “Whom not having seen ye love, in whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable,” etc., 21: 2 Cor. v. 16, “Though we have known Christ after the flesh, yet now henceforth know we Him no more ;” 21, “He hath made Him sin for us who knew no sin, that we might be made the righteousness of God in Him,” wherein we ought to weigh well the righteousness spoken of. On the other hand, so long as Christ could be beheld among men, righteousness was not yet obtained. Heb. ix. 26, 28, “ Now once—hath He appeared to put away sin by the sacrifice of Himself ;—to them that look for Him shall He appear the second time without sin unto salvation.” 1 Tim. iii. 16, note, “ Manifest in the flesh, justified in the Spirit.” [So long as He was manifest in the flesh among sinners, He was regarded as like themselves, and in fact did bear their sins ; but afterwards by His death He abolished sin which was laid on Him, and claimed for Himself and for His people eternal righteousness, with the full approbation of the Father]—[Righteousness and glory are things conjoined. Rom, viii. 30, “ Whom He justified, them He also glorified.”°—V. g.] Previously to His death, He had been exposed to the eyes of mortals; not so also after His resurrection, except in so far as it was necessary that the witnesses of the resurrection should be confirmed; and even to these very persons He was not visible during the whole of that period, but only appeared at occasional times, much less was He visible to the world. And the sight of His glory, which accompanied His righteousness . (“His justification in the Spirit”), would be intolerable to those living in the flesh.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":300,"text":"Acts. x. 41","label":"Acts 10:41","href":"/act/10/#v41","status":"detected"},{"at":313,"text":"Luke xxiv. 52","label":"Luke 24:52","href":"/luk/24/#v52","status":"detected"},{"at":328,"text":"Rom. iv. 18, 19","label":"Romans 4:18–19","href":"/rom/4/#v18","status":"detected"},{"at":392,"text":"Heb. xi. 1","label":"Hebrews 11:1","href":"/heb/11/#v1","status":"detected"},{"at":450,"text":"ver. 27","label":"John 16:27","href":"/jhn/16/#v27","status":"detected"},{"at":514,"text":"vi. 19","label":"John 6:19","href":"/jhn/6/#v19","status":"detected"},{"at":522,"text":"1 Pet. i. 8","label":"1 Peter 1:8","href":"/1pe/1/#v8","status":"detected"},{"at":661,"text":"2 Cor. v. 16","label":"2 Corinthians 5:16","href":"/2co/5/#v16","status":"detected"},{"at":1029,"text":"Heb. ix. 26, 28","label":"Hebrews 9:26","href":"/heb/9/#v26","status":"detected"},{"at":1029,"text":"Heb. ix. 26, 28","label":"Hebrews 9:28","href":"/heb/9/#v28","status":"detected"},{"at":1207,"text":"1 Tim. iii. 16","label":"1 Timothy 3:16","href":"/1ti/3/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.16.11.1","start":11,"end":11,"heading":"","excerpt":"the prince of this world) Satan has been (is) judged upon the ground (principle) that he is prince of the world. ... has been (is) judged) all the power under which the human race has been subjected having been taken from him; and a return under the sceptre of Christ’s righteousness having been thrown open to men, even to the Gentiles who were mist alien to God and absorbed in idolatry : whilst those who refuse to avail themselves of the opportunity of a return, are doomed to have at last the same portion assigned them as the prince of the world. It was a most momentous judicial Process which was to be followed by the execution of it.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.16.12.1","start":12,"end":12,"heading":"","excerpt":"ye cannot) either on account of the very multitude of the many things, or on account of their momentous character. ... bear the things which I have to say. The Paraclete shall speak (of them, ver. 13).","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":192,"text":"ver. 13","label":"John 16:13","href":"/jhn/16/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.16.13.1","start":13,"end":13,"heading":"","excerpt":"He shall guide) gradually, as you shall have need. ... all, not merely that, which I tell you now as suited to your present capacity, ver. 7; or that truth concerning which the Paraclete shall reprove the world, ver. 8, 9; 1 John ii. 20, “ Ye have an unction from the Holy One, and ye know all things ;” 1 Cor. v. 5, ... every thing ye are enriched by Him in all utterance and in all knowledge :” ii. 9, ... “ Eye hath not seen, etc.; but God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea the deep things of God.” ... The demonstrative article ; all that truth which I was now “having to say to you.” The same phrase occurs in Mark v. 33, ... truth) The Scripture is not wont to say in the Plural, ... truths. ‘Truth’ is one, and a whole. The things whatsoever He shall hear, and the things to come, are no doubt true things (but are not called truths in the Plural). ... for He shall not speak of Himself) So also the Son speaks concerning Himself in ch. xii. 49, “I have not spoken of Myself, but the Father which sent Me, He gave Me a commandment, what I should say and what I should speak.” Concerning hearing, comp. ch. viii. 40, “ A man that hath told you the truth, which I have heard of God.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":134,"text":"ver. 7","label":"John 16:7","href":"/jhn/16/#v7","status":"detected"},{"at":212,"text":"ver. 8, 9","label":"John 16:8–9","href":"/jhn/16/#v8","status":"detected"},{"at":223,"text":"1 John ii. 20","label":"1 John 2:20","href":"/1jn/2/#v20","status":"detected"},{"at":304,"text":"1 Cor. v. 5","label":"1 Corinthians 5:5","href":"/1co/5/#v5","status":"detected"},{"at":664,"text":"Mark v. 33","label":"Mark 5:33","href":"/mrk/5/#v33","status":"detected"},{"at":993,"text":"xii. 49","label":"John 12:49","href":"/jhn/12/#v49","status":"detected"},{"at":1162,"text":"viii. 40","label":"John 8:40","href":"/jhn/8/#v40","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.16.13.2","start":13,"end":13,"heading":"","excerpt":"the things to come) These also are true ; otherwise they would not come. There were then coming the Saviour’s cross, death, life, and glory. The present, things coming, is used as of things about which the prophets had foretold : Acts ii. 21, “The times of the restitution of all things which God hath spoken by the mouth of all His holy prophets since the world began.” The marvellous works of the Holy Spirit were already then close at hand. The Apostles foretold many things even in their Epistles, but the Apocalypse written by John is what this especially refers to. ... He will announce) This is the cause why Jesus, before His passion, predicted almost nothing of the things about to be, except the first and last of them, the overthrow of Jerusalem and the last judgment. The fountain of prophetical Theology is the revelation of the Holy Spirit. ... He will announce, is thrice repeated, ver. 13, 14, 15.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":230,"text":"Acts ii. 21","label":"Acts 2:21","href":"/act/2/#v21","status":"detected"},{"at":897,"text":"ver. 13, 14, 15","label":"John 16:13–15","href":"/jhn/16/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.16.14.1","start":14,"end":14,"heading":"","excerpt":"He shall glorify me) This is the economy of the Three Witnesses: the Son glorifies the Father; the Holy Spirit glorifies the Son. See ch. xiv. 13, “ Whatsoever ye shall ask in My name, that will I do, that the Father may be glorified in the Son ;” xvii. 4, “I have glorified Thee on the earth.” ... of Mine) Hence it was the Holy Spirit who taught the apostles to say and do all things in the name of Jesus Christ.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":138,"text":"xiv. 13","label":"John 14:13","href":"/jhn/14/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.16.15-16.1","start":15,"end":16,"heading":"","excerpt":"A considerable number of manuscripts read ... giving a magnificent signification in the use of the present tense : and the receiving certainly precedes the announcing, ... viz. itis. In all, four days. Comp. the expression hour, ver. 21 : and now, ver. 22. He speaks most gently (mildly) of His ... ye do not contemplate or behold ... For the latter is more associated with feeling and affection : ver. 22, “ I will see (¢bouas) you again, and your heart shall rejoice,” etc.” ... because) This is the cause both of their not beholding ... and after a little while again seeing (i.e. by faith and through the Spirit sent down on them: ... not literal seeing.) Comp.ver. 10.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":229,"text":"ver. 21","label":"John 16:21","href":"/jhn/16/#v21","status":"detected"},{"at":248,"text":"ver. 22","label":"John 16:22","href":"/jhn/16/#v22","status":"detected"},{"at":398,"text":"ver. 22","label":"John 16:22","href":"/jhn/16/#v22","status":"detected"},{"at":665,"text":"ver. 10","label":"John 16:10","href":"/jhn/16/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.16.17-18.1","start":17,"end":18,"heading":"","excerpt":"and because) The disciples disjoin two sentences that were conjoined, and which they did not understand. ... they were saying) Severally and individually. Inas- 1 A reading to which greater value is attached by the margin of the ... Ed. than by the larger Ed. But the Germ. Vers. adhered to the reading ... is the reading of AD. These less polished forms are retained in our LXx. Rec. Text, because it was taken from the very ancient Vatican MS. Whereas in our New Testament Rec. Text we have substituted the smoother forms, because our Rec. Text is formed according to the mass of modern MSS. instead of the few more authoritative old MSS. which have the rougher forms. ... is probably a reading drawn from the genuine original ... and T. much as they were perplexed when speaking among themselves, ver. 17, they were doubtful when thinking on it separately and apart. ... this) The pronoun in this passage is strongly demonstrative, as if they were to say, this in particular : there is nothing that we have less understood this long time, than this. We truly after the event readily understand : but not so they at that time. ... we know not) They lay aside all hope and the attempt to interpret His words.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":800,"text":"ver. 17","label":"John 16:17","href":"/jhn/16/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.16.19-21.1","start":19,"end":21,"heading":"","excerpt":"that they were wishing) with a praiseworthy wish. The good Saviour anticipated their questioning Him. ... a little while) Not without reason this is so often repeated. ... into) Sorrow not merely shall beget joy, but shall itself be turned into joy, as the water ... This very thing, which now seems sorrowful to you, shall be perceived to be matter for joy. ... when she is about to bring forth) Here there is not yet added, offspring, because the woman is then rather held fast in the throes of actual labour. ... a human being) whether a son or a daughter. ... into the world) How much greater will be your joy, to see Jesus, restored alive to you, ver. 22.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":652,"text":"ver. 22","label":"John 16:22","href":"/jhn/16/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.16.22.1","start":22,"end":22,"heading":"","excerpt":"I will see) ver. 16, ye shall see Me. The two are correlative. ... no man taketh away) The Present, by which it is signified that the joy is sure, a joy which can be thwarted by no enemy, whatever may be now for the present impending: ver. 32. ... im that day) This expression is also applied to prayer in ver. 26, which is the subject presently after treated of in this verse. ... ye shall not ask questions, viz. ye shall not ask them under the influence of sorrow, as in ver. 6, but from joy A foretaste of this ... and satisfied acquiescence [mental tranquility, as having within all needful knowledge] follows presently in ver. 30. Ye will not have occasion to ask or solicit Me for answers: ye shall clearly perceive all things. Comp. ver. 19, 25; ch. xxi. 12, “None of the disciples durst ask Him, Who art Thou? knowing that it was the Lord.” The reality itself will be ready to your hand. Ye will apply to the Father Himself. ... nothing) as to these subjects. They questioned Him about “the time of the restoration of the kingdom to Israel” in Acts i. 6. ... verily) Once and again He had somewhat touched upon the subject of prayer, declaring that they who would pray in the name of Jesus, should experimentally know the unity of the Father and the Son, ch. xiv. 13, “ Whatsoever ye shall ask in My name, that will I do, that the Father may be glorified in the -Son;” and that whoever would “abide in Christ and bear fruit,” ‘whatsoever they would ask,” they should receive, ch. xv. 7, 16. Now He treats of prayer in pursuance, of His design (in a more formal and systematic way than before). ... whatsoever things) We have afforded to us a carte blanche, as Spener expresses it.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":12,"text":"ver. 16","label":"John 16:16","href":"/jhn/16/#v16","status":"detected"},{"at":235,"text":"ver. 32","label":"John 16:32","href":"/jhn/16/#v32","status":"detected"},{"at":306,"text":"ver. 26","label":"John 16:26","href":"/jhn/16/#v26","status":"detected"},{"at":474,"text":"ver. 6","label":"John 16:6","href":"/jhn/16/#v6","status":"detected"},{"at":628,"text":"ver. 30","label":"John 16:30","href":"/jhn/16/#v30","status":"detected"},{"at":741,"text":"ver. 19, 25","label":"John 16:19","href":"/jhn/16/#v19","status":"detected"},{"at":741,"text":"ver. 19, 25","label":"John 16:25","href":"/jhn/16/#v25","status":"detected"},{"at":758,"text":"xxi. 12","label":"John 21:12","href":"/jhn/21/#v12","status":"detected"},{"at":1053,"text":"Acts i. 6","label":"Acts 1:6","href":"/act/1/#v6","status":"detected"},{"at":1268,"text":"xiv. 13","label":"John 14:13","href":"/jhn/14/#v13","status":"detected"},{"at":1489,"text":"xv. 7, 16","label":"John 15:16","href":"/jhn/15/#v16","status":"detected"},{"at":1489,"text":"xv. 7, 16","label":"John 15:7","href":"/jhn/15/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.16.23.1","start":23,"end":23,"heading":"","excerpt":"the Father) This answers to ¢u, Me, in the beginning of this verse. Jesus instructs His disciples, that having laid aside their yearnings for the visible presence of Jesus, they should approach the Father (avail themselves of their access to the Father).","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.16.24-25.1","start":24,"end":25,"heading":"","excerpt":"hitherto) As often soever as they prayed, Our Father, so ought they hereafter to say in the name of Jesus Christ. ... ask) in My name. ... that) This assigns the cause, why He desires them to ask. ... in somewhat dark sayings) openly, plainly, without a veil: ... is one who is somewhere about the way (oi), but not in the way, whence ... (ch. x. 6) is a mode of speaking whereby is meant not the literal thing, which the words express to the ear, but, yet something not unlike it (from which notion also the term ... a little while ; ver. 16, whereupon the disciples said, What is this? ver. 18. ... concerning) The same particle occurs in the following verse. I shall show you concerning the Father, and in ver. 26, I will pray (request) the Father concerning (for) you, are sweetly correlative.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":344,"text":"x. 6","label":"John 10:6","href":"/jhn/10/#v6","status":"detected"},{"at":535,"text":"ver. 16","label":"John 16:16","href":"/jhn/16/#v16","status":"detected"},{"at":588,"text":"ver. 18","label":"John 16:18","href":"/jhn/16/#v18","status":"detected"},{"at":709,"text":"ver. 26","label":"John 16:26","href":"/jhn/16/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.16.26.1","start":26,"end":26,"heading":"","excerpt":"in My name) knowledge of God [which they were to have in that coming day] produces prayer. ... 1 John v. 16, where, I do not say, is similarly used for, I say that He is not to, etc.; a courteous (i.e. expressive of affection) and Attic mode of expression. Jesus declares that the love of the Father needs not then, as if for the first time, be conciliated for them by His request, so as that they should be heard. It is rather owing to the very fact that they belonged to the Father, that now He makes request for them: ch. xvi. 9, “I pray for them, whom Thou hast given Me, for they are Thine.”!","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":95,"text":"1 John v. 16","label":"1 John 5:16","href":"/1jn/5/#v16","status":"detected"},{"at":525,"text":"xvi. 9","label":"John 16:9","href":"/jhn/16/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.16.27.1","start":27,"end":27,"heading":"","excerpt":"Himself) of His own accord. ... loveth you) and therefore hearkens to you. ... because) This gives the reason why the Father loves and hears them. ... ye have taken hold of (embraced) Me with love and faith. Love is both posterior and prior to faith. For they mutually sustain each other. Nay, faith itself imbibes love and the embracing of the heavenly gift. In this passage love is put first, in order that these words may the better answer to one another, viz. loveth, ye have loved. Ye believe that I came out from God. These words the Lord puts into the mouth of the disciples, in order that there may be echoed back by them the words, We believe that Thou camest forth from God, in ver. 30.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":688,"text":"ver. 30","label":"John 16:30","href":"/jhn/16/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.16.28-29.1","start":28,"end":29,"heading":"","excerpt":"I came forth) This verse contains the most important recapitulation. The Socinians wrongly understand these words as spoken in the way of a ... (ver. 25) or parabolic and dark SAYING. ... now) They have not to wait for another hour: ver. 25, “The hour ... cometh when I shall no more speak unto you in proverbs.” ‘They see that Jesus fulfilled His promise more speedily than He would have been thought likely to have made the promise. : ' In this verse we have ... (see note, ver. 23) implies a certain equality in the asker, as of king with king (Luke xiv. 32), or at least familiarity. Jesus never in the New Testament uses ... of Himself, which would mean the petition of a creature, but tewr, which implies the request of an equal—of the Son to the Father. “Epara is therefore never used in the New Testament of the prayer of man to God.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":145,"text":"ver. 25","label":"John 16:25","href":"/jhn/16/#v25","status":"detected"},{"at":233,"text":"ver. 25","label":"John 16:25","href":"/jhn/16/#v25","status":"detected"},{"at":476,"text":"ver. 23","label":"John 16:23","href":"/jhn/16/#v23","status":"detected"},{"at":548,"text":"Luke xiv. 32","label":"Luke 14:32","href":"/luk/14/#v32","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.16.30.1","start":30,"end":30,"heading":"","excerpt":"all things) even the state of men’s hearts. Even though thou art asked no question by any man, yet thy words are adapted to all ... and thou needest not) There is one Teacher alone, who, without being asked, satisfies the wants of His disciples. Many in our days learn but little, because they are not wont to ask any questions of their teachers, who certainly are not omniscient [so as to know their wants without being told them].— ... we believe that Thou camest forth from God) i.e. we ‘believe in God, and believe also in Thee.” And so Jesus has convinced them. Comp. ch. xiv. 1, Believe (Imperative, not Indic. as Engl. Vers. See Beng., note).","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":577,"text":"xiv. 1","label":"John 14:1","href":"/jhn/14/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.16.31.1","start":31,"end":31,"heading":"","excerpt":"ye now believe) [Exclamation subjoined after the demonstration of some weighty truth.— Append.] in reference to the whole doctrine of Christ [given utterance to with great gratification of mind.—V. g.] ... perfected, suitable or apt. Now I have what I wished (when I said, Believe ye, in ch. xiv. 1), and still wish, ye believe, ver. 30, 27; ch. xvii. 7, “ Now (viv) they have known that all things whatsoever Thou hast given Me are of Thee ;” ch. xx. 29, “ Blessed are they that have not seen, and yet have believed.” I now proceed forwards. [The Imperative is the prevalent form, wherewith He urges them, from ch. xiv. 1, until in this passage there results the altogether absolute Indicative-—Not. Crit. As often as aught of the Divine power puts itself forth in a soul, there may be frequently observed a turning point of this kind.—V. g.]","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":292,"text":"xiv. 1","label":"John 14:1","href":"/jhn/14/#v1","status":"detected"},{"at":329,"text":"ver. 30, 27","label":"John 16:30","href":"/jhn/16/#v30","status":"detected"},{"at":346,"text":"xvii. 7","label":"John 17:7","href":"/jhn/17/#v7","status":"detected"},{"at":448,"text":"xx. 29","label":"John 20:29","href":"/jhn/20/#v29","status":"detected"},{"at":616,"text":"xiv. 1","label":"John 14:1","href":"/jhn/14/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.16.32-33.1","start":32,"end":33,"heading":"","excerpt":"behold) The Saviour fortifies the faith of the disciples against the impending storm. ... to His own) which previously ye have left for My sake. The treachery of Judas, who had carried the purse, was added to the other greater causes of their being scattered. ... that) expressing the scope of ‘these’ words which Jesus had ‘spoken.’ ... peace) which belongs to the ‘heart’ that is “ not troubled :” ch. xiv. 1.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":404,"text":"xiv. 1","label":"John 14:1","href":"/jhn/14/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"ryle","author":"J. C. Ryle","short_name":"Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"title":"Expository Thoughts on the Gospels: St. John, Vol. I","edition_short":"Expository Thoughts on the Gospels, for Family and Private Use, with the Text Complete.…","author_url":"/commentators/ryle/","divisions":"verse","work_url":"/works/ryle/","entries":[{"id":"ryle.JHN.16.1.1","start":1,"end":1,"heading":"These things...spoken...not...offended","excerpt":"The chapter we now begin is a direct continuation of the last chapter, without break or pause. Our Lord's object in this first verse is to cheer and revive the minds of the Apostles, and to prevent them being discouraged by the persecution of the unbelieving Jews. \" I have spoken the things which I have just been speaking, in order to obviate the depressing effect of the treatment you will receive. Lest you should be stumbled and offended by the conduct of your enemies, I have told you the things you have just heard.\"\n\nStier remarks that \" these things \" include both the warning of the world's hatred and the promise of the witnessing Spirit. Foreknowledge of the world's hatred would prevent the disciples being surprised and disappointed. The promise of the Spirit would cheer and encourage.\n\nThe word \" offended \" is literally \" scandalized.\" It is a remarkable instance of a word which has greatly changed its meaning since the last translation of the Bible, to the great perplexity and injury of many Bible readers.\n\nHow great a stumbling-block it often is to young and unestablished Christians to find themselves persecuted and ill-used for their religion, it is needless to point out. Our Lord knew this, and took care to arm the eleven apostles with warnings. He never kept back the cross, or concealed the difficulties in the way to heaven.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.1-7.1","start":1,"end":7,"heading":"JOHN XVI. 1—7.","excerpt":"The opening verses of this chapter contain three important utterances of Christ, which deserve our special attention.\n\nFor one thing, we find our Lord delivering a remarkable prophecy. He tells His disciples that they will be cast out of the Jewish Church, and persecuted even to the death: — \" They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service.\"\n\nHow strange that seems at first sight ! Excommunication, suffering, and death, are the portion that the Prince of Peace predicts to His disciples. So far from receiving them and their message with gratitude, the world would hate them, despitefully use them, and put them to death. And, worst of all, their persecutors would actually persuade themselves that it was right to persecute, and would inflict the crudest injuries in the sacred name of religion.\n\nHow true the prediction has turned out ! Like every other prophecy of Scripture, it has been fulfilled to the very letter. The Acts of the Apostles show us how the unbelieving Jews persecuted the early Christians. The pages of history tell us what horrible crimes have been committed by the Popish Inquisition. The annals of our own country inform us how our holy Reformers were burned at the stake for their religion, by men who professed to do all they did from zeal for pure Christianity. Unlikely and incredible as it might seem at the time, the great Prophet of the Church has been found in this, as in everything else, to have predicted nothing but literal truth.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.2.1","start":2,"end":2,"heading":"They shall put...out...synagogues","excerpt":"In this verse our Lord tells the disciples most plainly what they must expect. \" They will excommunicate you, and cast you out of the Jewish Church, and expel you from their assemblies.\" The Greek words are curious : \" They will make you out-of -synagogue men.\" How great a grief and loss this was to a Jew we have little idea, unless we have studied the work of Christianity among the Jews in modern times. Nothing affects a Jew so much as expulsion from the synagogue, or excommunication.\n\nThere is no nominative here to which we can refer \" they.\" It is an Hebraism equivalent to \" You will be put out.\"\n\nHengstenberg observes, \" The disciples were not to depart voluntarily out of the synagogue, but to await what would happen to them on a full proclamation of the Gospel. This gives a very intelligible hint to the faithful in times of the Church's decline : viz., that they should keep far from their thoughts the idea of arbitrary secession. The new formation is right only when the casting out has gone before.\"\n\nCalvin remarks, \" We have no reason to be alarmed at the Pope's excommunications, with which he thunders against us on account of the Gospel. They will do us no more injury than those ancient excommunications which were made against the apostles.\" The curse causeless shall not come.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.2.2","start":2,"end":2,"heading":"yea...time cometh...cometh...service","excerpt":"In this clause our Lord warns the eleven that they must not be surprised if even death was the final result of discipleship. There would be no length of persecution to which their enemies would not go. \" The hour comes when he who has killed you will think that in so doing he offers God an acceptable service.\"\n\nHow true this has proved, the history of all religious persecution has abundantly showed. Who can doubt that Saul before his conversion was sincere ? \"I verily thought that I ought to do many things contrary to the name of Jesus of Nazareth.\" (Acts xxvi. 9.) The persecutions carried on in Spain, and Portugal, and France, and England, by Romanists against Protestants, are painful examples of the same thing. Men have actually thought that killing people was doing a holy and a good action.\n\nThe extent to which conscience may be blinded, until a man actually thinks that he is doing a godly deed, when in reality he is committing a huge sin, is one of the most painful phenomena in human nature. Many of those who burned our Reformers in the days of Queen Mary were sincere and in earnest. \" Earnestness\" is not the slightest proof that a man is right in his religion. It is one of the most monstrous- idols of modern times. The folly of those who are content with \" earnestness,\" and say that all \" earnest \" men go to heaven, is abundantly shown by this text.\n\nFerus remarks that \" good intentions and meanings are no better than impiety, if they do not spring from God's Word.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":557,"text":"Acts xxvi. 9","label":"Acts 26:9","href":"/act/26/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.3.1","start":3,"end":3,"heading":"And these things will they do, &c.","excerpt":"Here, as in a former verse, our Lord points to blind ignorance as the true cause of the enmity of the Jews against Himself and His disciples. \" They do not rightly know my Father, in spite of their professions of religious knowledge ; nor Me, whom the Father hath sent. Hence they hate and persecute.\" (See Ch. xv. 21.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":311,"text":"xv. 21","label":"John 15:21","href":"/jhn/15/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.4.1","start":4,"end":4,"heading":"But these things have I told, &c.","excerpt":"Here once more our Lord repeats His reasons for telling the disciples what they must expect. \" I have told you what treatment you will receive, in order that you may not be surprised when the time of trial conies, but may remember that I foretold you all, and not be cast down. Nothing unforeseen, nothing unpredicted, you will feel, happens to us. Our Master told us it would be so.\"\n\nThe word \" I,\" in the sentence, \" that ye may remember that I told you,\" is emphatic in the Greek. It seems to mean, \" Remember that I myself, your Master, told you.\"\n\nOur Lord adds the reason why He had not dwelt on these trials before. \" I did not tell you much of these things at the beginning of your discipleship, because I was with you, and would not disturb your minds with painful tidings while you were learning the first principles of the Gospel. But now that I am about to leave you, it is needful to forewarn you of things you are likely to meet with.\"\n\nOf course it cannot be said that our Lord had never and in no sense before this time foretold persecution and the cross to His disciples. But it must mean that He did not think it needful to dwell much on the subject, so long as He was with them and taking care of them.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.5.1","start":5,"end":5,"heading":"But now I go...Whither goest thou","excerpt":"These words seem to convey a reproof to the disciples for not inquiring more earnestly about the heavenly home to which their Master was go ing, Peter, no doubt, had said with vague curiosity, \" Whither goest Thou ? \" (John xiii. 36) ; but his question had not originated in a desire to know the place, so much as in surprise that His Lord was going at all. Our Lord seems here to say, \" If your hearts were in a right frame, you would seek to understand the nature of my going and the place to which I go.\"\n\nLet us observe that the disciples, with all their grace, were slow to use their opportunities, and to seek the knowledge which they might have obtained. They had not because they not.\n\nLet us observe that our Lord spoke of His departure as a \" going back to Him that sent Him,\" His mission being finished and His work done.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":219,"text":"John xiii. 36","label":"John 13:36","href":"/jhn/13/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.6.1","start":6,"end":6,"heading":"But because...sorrow...your heart","excerpt":"Here our Lord continues the reproof of the last verse. The minds of the eleven were absorbed and overwhelmed with sorrow at the thought of their Master going, and they could think of nothing else. Instead of seizing the little time that was left, in order to learn more from His lips about His place and work in heaven, they were completely taken up with sorrow, and could think of nothing else but their Master's departure.\n\nWe should do well to mark how mischievous overmuch sorrow is, and to seek grace to keep it in proper control. No affection, if uncontrolled, so disarranges the order of men's minds, and unfits them for the duties of their calling.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.7.1","start":7,"end":7,"heading":"Nevertheless I tell you the truth, &c.","excerpt":"In this verse we set our Lord mercifully condescending to show His disciples the necessity for His leaving them. It was expedient. It was for their good. It was for the real ultimate benefit of themselves and the whole Church that He should go away. If He did not go away the great outpouring of the Holy Ghost, so often promised, could not come down on them and the world. If He went away He would send the Comforter. If he did not go away the Comforter would not come.\n\nThere is undeniably much that is deep and mysterious about the contents of this verse. We can only speak with reverence of the matter it unfolds. It seems clearly laid down that the Holy Ghost's coming down into the world with influence and grace, was a thing dependent on our Lord's dying, rising again, and ascending into heaven. It seems to be part of the eternal covenant of man's salvation that the Son should be incarnate, die, and rise again ; and that then, as a consequence, the Holy Spirit should be poured out with mighty influence on mankind, and the Gentile Churches be brought into the fold, and Christianity spread over a vast portion of the world. This seems plainly taught, and this we must simply believe. If any one asks \" why the Holy Ghost could not be poured down without Christ's going away ? \" it is safest to reply, that we do not know.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.7.2","start":7,"end":7,"heading":"","excerpt":"One thing is very clear. The universal invisible presence of the Holy Ghost in the Church, is better than the visible bodily presence of Christ with the Church. Christ's body could only be in one place. The Holy Ghost can be everywhere at one and the same time. — Whatever the disciples might think, it was far better for Christ to go up to heaven, and sit at God's right hand as their Priest, and send down the Holy Ghost to be with the Church till He came again, than for Christ to tarry with them as He had done. — Flesh and blood might have liked better to keep Christ on earth, eating and drinking, and walking and talking in Palestine. But it was far better for the souls of men that Christ should finish His work, go up to heaven, take up His office there in the holy of holies, and send down the Holy Spirit on the Church and the world.\n\nCalvin remarks, \" 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.\"\n\nAlford remarks, \" The dispensation of the Spirit is a more blessed manifestation of God than was ever the bodily presence of the risen Saviour.\n\nBishop Andrews remarks, \" We shall never see the absolute necessity of the Holy Ghost's coming, until we see the inconvenience of His not coming.\"\n\nThe expression, \" I tell you the truth,\" is a very solemn, emphatic one. It is like, \"' Verily, verily I say, whether you believe me or not, it is true.\"\n\nThe expression, \" I will send,\" seems again to point to the equal procession of the Holy Ghost from the Son and the Father. In another place it is, \" The Father will send.\" Here, \" I will send.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.7.3","start":7,"end":7,"heading":"","excerpt":"After all no text throws more light on this deep verse than Psalm lxviii. 18 : \" Thou hast ascended up on high, and received gifts for men ; that the Lord God might dwell among them.\" These words surely point out that the Holy Ghost's dwelling among men was a gift purchased by the Son.\n\nDoes not the verse teach us that those who make much of the \" corporal presence \" of Christ, so called in the Lord's Supper, as a thing we should hold and believe, are in great error ? There is something of far more importance to the Church, between the first and second advents, than any corporal presence of Christ, and that is the presence of .the Holy Ghost. This is the real presence we should make much of, and desire to feel more. Our question should be not, \" Is Christ's body here ? \" — but, \"is the Spirit, the Comforter here?\" — Excessive craving after Christ's bodily presence before the second advent, is in reality a dishonoring of the Holy Ghost. We should make much of the Spirit.\n\nEcolampadius remarks, \" Those who try to defend an eating of Christ, or a presence of Christ, in the Sacramental bread,, as if His body was at the same time with us and in heaven, are manifestly at variance with this text.\"\n\nHenry remarks here : \" The presence of the Holy Spirit is a greater comfort and advantage to us than the presence of Christ in the flesh. Christ's bodily presence was comfortable, but the Spirit is more intimately a Comforter than Christ in His fleshly presence ; because the Spirit can comfort all believers at once in all places, while Christ's bodily presence can comfort but few, and that only in one place at once. The benefit of Christ's presence was great, but the advantage of the Spirit's renovation and holy inspiration is much greater.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":60,"text":"Psalm lxviii. 18","label":"Psalms 68:18","href":"/psa/68/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.8.1","start":8,"end":8,"heading":"And when he is come","excerpt":"These words would be rendered more literally, \" And He having come.\" Here, as in other places, we must remember that the \" coming \" of the Holy Ghost does not mean His coming for the first time into the world. He was in all the old Testament saints, and no one ever believed or served God without His grace. Wherever there has been a true servant of God, there has been the Holy Ghost. The \" coming \" here mentioned means His coming down with larger power and influence on all mankind after the ascension of Christ, and specially on the day of Pentecost. From that day began an enormous extension of His influence and operation on human nature : an influence so much wider than it ever was before, that He is said to have \" come.\"\n\nLightfoot remarks that \" the Holy Spirit had absented HimSelf from the Jewish nation for four hundred years ! \" Hence the phrase \" come \" had a special significance.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.8.2","start":8,"end":8,"heading":"he will reprove...judgment","excerpt":"This sentence is perhaps one of the most difficult in the whole of St. John's Gospel. Men will probably never agree about it entirely till the Lord comes. There is something in it which seems to baffle all interpreters.\n\nThe commonest explanation is that which regards the passage as describing the ordinary operations of the Holy Ghost in saving God's people. It is He who convinces people that they are sinners ; convinces them that they must be saved by Christ's righteousness, and not their own ; and convinces them that there is a judgment to come. This interpretation is the one adopted by Alford\" and many others. — No doubt it contains truth, but it is not at all clear to me that it is the truth of the passage. It is open, in short, to grave objections, and, in common with some commentators, I cannot feel satisfied with it. For popular addresses this view may do pretty well. But, I venture to think, no man who sits down and calmly weighs the meaning of words, can fail to see that it is open to very serious objections.\n\nInward conviction is certainly not the meaning of the word rendered \" reprove.\" It is rather refutation by proofs, convicting by unanswerable argument as an advocate, that is meant.\n\nBelievers and God's people are not said to be the subjects of the Spirit's reproving work. It is the \"world\" that is to be reproved ; and this very world, in this last sermon, is continually put in contrast with Christ's people.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.8.3","start":8,"end":8,"heading":"","excerpt":"Add to all this, that the latter part of the ninth, tenth, and eleventh verses can hardly be said to suit and square in with the verse we are considering. If our Lord had simply said, \" The Spirit shall convince your hearers of their own sins, of my imputed righteousness, and of a day of judgment,\" it would have been plain enough. But unfortunately there are several things added which really do not chime in with this mode of interpretation. I repeat, that no intelligent Christian, of course, will think of denying that conviction of sin is a special and saving work of the Holy Ghost on the hearts of believers. But it does not therefore follow that it is the thing taught in this passage. It is truth, but not the truth of the text.\n\nI believe the meaning to be something of this kind. — \" After the day of Pentecost the Holy Ghost, the great Advocate of Me and my people, shall come into this world with such mighty power that He shall silence, convince, and stop the mouths of your enemies, and oblige them, however unwillingly, to think of Me and my cause very differently from what they think now. In particular. He shall convince them of their own sin, of my righteousness, and of the victory which I have won over Satan. He shall, in short, be a crushing Advocate whom the world shall not be able to resist or gainsay.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.8-15.1","start":8,"end":15,"heading":"JOHN XVI. 8—15.","excerpt":"When our Lord in this passage speaks of the Holy Spirit \" coming,\" we must take care that we do not misunderstand His meaning. On the one hand, we must remember that the Holy Ghost was in all believers in the Old Testament days, from the very beginning. No man was ever saved from the power of sin, and made a saint, except by the renewing of the Holy Ghost. Abraham, and Isaac, and Samuel, and David, and the Prophets, were made what they were by the operation of the Holy Ghost. On the other hand, we must never forget that after Christ's ascension the Holy Ghost was poured down on men with far greater energy as individuals, and with far wider influence on the nations of the world at large, than He has ever poured out before. It is this increased energy and influence that our Lord has in view in the verses before us. He meant that after His own ascension the Holy Ghost would \"come \" down into the world with such a vastly increased power, that it would seem as if He had \" come \" for the first time, and had never been in the world before.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.9.1","start":9,"end":9,"heading":"Of sin...believe not...me","excerpt":"I think this verse means, \" The Holy Ghost shall first and foremost convince the world concerning sin, by obliging my enemies to see, though too late, that in not believing Me they made an enormous mistake, and committed a great sin. He shall make them feel at last that in rejecting Me, they rejected One whom they ought to have believed.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.10.1","start":10,"end":10,"heading":"Of righteousness...no more","excerpt":"I think this verse means, \" The Holy Ghost, secondly, shall convince the world concerning my righteousness, that I was a righteous Man, and not a deceiver. And this He will do after I have left the world, when the Jews can no longer see Me, and form any opinion of Me. I go to the Father, you know, and you will soon see me no more. But after I am gone the Holy Ghost will oblige my enemies to feel that I was a just and righteous Person, and was unjustly slain.\" Even the centurion who saw our Lord crucified, declared, \"Certainly this was a righteous man.\" (Luke xxiii. 46.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":560,"text":"Luke xxiii. 46","label":"Luke 23:46","href":"/luk/23/#v46","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.11.1","start":11,"end":11,"heading":"Of judgment...judged","excerpt":"I think this verse means, \" The Holy Ghost, in the last place, shall convince the world concerning the judgment and overthrow of Satan's usurped power, by setting up a new kingdom everywhere, even my Church, by emptying the heathen temples of their worshippers, and by drying up the power of idolatry, and delivering vast portions of the world from its dominion.\" \"\n\nThe \" Prince of this world,\" of course means the devil. How great His power was over mankind before Christ came into the world, and how great a change Christ's death and resurrection produced in the general condition of mankind, are things which at this period of time we can hardly realize. The coming of the \" kingdom of God,\" or \" kingdom of heaven,\" was a reality 1800 years ago, of which we can now form little idea. The Holy Ghost produced a general conviction that a new order of things had begun, and that the old king and tyrant of the world was dethroned and stripped of much of his power.\n\nSuch is the view that I take of this passage. I do not pretend to deny that there are difficulties about it. I only maintain that these difficulties are fewer than those which surround the common idea attached to the passage.\n\nPoole's \" Annotations \" perhaps throw more light on the passage than any commentary I have met with. But even he says tilings which appear to me not warranted by the words of the evangelist.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.12.1","start":12,"end":12,"heading":"I have yet many things...you","excerpt":"This clause seems to refer to the higher, fuller, deeper views of Christian truth which our Lord doubtless revealed to His disciples during the forty days between His resurrection and ascension, when He was continually \" speaking of the things pertaining to the kingdom of God.\"\n\nThe absurdity and unreasonableness of concluding from this text that there are many other truths which Christ after His resurrection revealed to the Apostles, but which are not recorded in Scripture, is well exposed by Ecolampadius and other Protestant commentators.\n\n[ Ye cannot hear them now.] This word \" bear \" means literally \" carry.\" It does not therefore signify things that the disciples could not \" apprehend,\" but things that their minds were not yet strong enough to endure and digest.\n\nDo we not see here that there are steps and degrees in Christian attainment ? A man may be a good man, and yet not able to endure the whole truth. We must teach people as they are able to bear, and be patient.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.13.1","start":13,"end":13,"heading":"he...guide...all truth","excerpt":"Here our Lord gives another promise concerning the Holy Ghost. He shall guide disciples into all truth. He will lead and direct them into the full knowledge of all the doctrines of the Gospel, and all the truth they need to know.\n\nIt is needless to say that \" all truth \" here does not mean all scientific truth. It applies specially to spiritual truth.\n\nThis great promise does not appear to me to signify \" inspiration,\" or the imparting of that power to write and teach infallibly which the Apostles possessed. I much prefer the view, that it is a wide promise belonging to the whole Church in every age. It means that special office of \"teaching\" by which the Spirit illuminates, guides, and informs the understandings of all believers. That the minds of true Christians are taught and enlightened in a manner wonderful to themselves as well as others, is a simple matter of Christian experience. That enlightenment is the gift of the Holy Spirit, and the first step in saving religion. At the same time we must never forgot that the disciples received an immense increase of spiritual knowledge after the day of Pentecost, and saw everything in religion far more clearly than they did before.\n\nAlford observes, \" No promise of universal knowledge, nor of infallibility, is hereby conveyed ; but it is a promise to them and us, that the Holy Spirit shall teach and lead us, not as children under the tutors and governors of legal and imperfect knowledge, but as sons, making known to us all the truth of God. (Gal. iv. 6.)\n\nIt is worth notice that in the Greek it is literally, \" guide into all THE truth ; \" as if it specially meant \"the truth concerning Me.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1514,"text":"Gal. iv. 6","label":"Galatians 4:6","href":"/gal/4/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.13.2","start":13,"end":13,"heading":"","excerpt":"Poole remarks that the Greek word rendered \" guide,\" is one of great emphasis, signifying not only a guide who will discover truth as the object of the understanding, hut one who will bow the will to the doctrines of truth.\n\n[For. ..not speak...Himself... hear. ..speak.] Here begins a list of things said about the Holy Ghost, which our weak capacities can hardly take in.\n\nThe clause before us seems meant to show the close and intimate union existing between the Spirit and the two other Persons in the blessed Trinity. \" He shall not speak from Himself, independently of Me and my Father. He shall only speak such things as He shall hear from us.\"\n\nThe phrases \" speak \" and \" hear \" are both accommodations to man's weakness. The Spirit does not literally \" speak \" or literally \" hear.\" It must mean, \" His teachings and guidings shall be those of One who is in the closest union with the Father and the Son.\"\n\n\" Of Himself \" does not mean \"about Himself,\" but \" from Himself.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.13.3","start":13,"end":13,"heading":"he will shew...things to come","excerpt":"The second thing said about the Spirit, is that He will show \" things to come.\" I can only suppose that this points to the prophetical revelation of the future of the Church which the Spirit was to impart to the disciples. He did so when He inspired St. Paul, St. Peter, St. Jude, and St. John to prophecy. The expression probably includes the destruction of Jerusalem, the removal of the Mosaic dispensation, the scattering of the Jews, the calling in of the Gentile Churches, and the whole history of their rise, progress, and final decay.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.14.1","start":14,"end":14,"heading":"He...glorify me","excerpt":"The third thing said of the Spirit, is that He shall \" glorify Christ.\" He shall continually teach, and lead, and guide disciples to make much of Christ. Any religious teaching which does not tend to exalt Christ, has a fatal defect about it. It cannot be from the Spirit.\n\n[He shall receive. ..mine... s7i020 you.] This is the fourth thing said of the Spirit in this place. He will take of the truth about Christ, and show it or reveal it to disciples. I can attach no other meaning to the phrase \" mine.\" It is in the singular number, — \" that thing which is mine,\" — and I cannot see what it can mean but \" truth concerning Me.\"\n\nAlford remarks, \" This verse is decisive against all additions and pretended revelations, subsequent to and beside Christ ; it being the work of the Spirit to testify to the things of Christ, and not to anything new or beyond Him.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.15.1","start":15,"end":15,"heading":"All things...Father...mine, &c.","excerpt":"The object of this deep verse seems to be to show the entire unity between Father, Son, and Holy Spirit in the revelation of truth made to man. \" The Holy Spirit shall show you things concerning Me, and yet things at the same time concerning the Father, because all things that the Father hath are mine.\"\n\nBoth this verse and the preceding one are strikingly calculated to humble a Bible reader, and make him feel how little he knows, at his very best, of the full meaning of some Scriptures. There are things in them which we must feel we do not comprehend. Beyond the great principle, that it is the special office of the Holy Spirit to glorify Christ, and to show disciples the whole truth concerning Christ, it is very hard to get.\n\nMay not the clause, \" All things that the Father hath are mine,\" be specially put in to prevent our supposing that there can be any real separation between the things of Christ and the things of the Father ? It is like \" I and my Father are One.\" \" All mine are Thine, and Thine are mine.\" — \" Think not,\" our Lord seems to say, \" when I speak of the Spirit showing you ' my things,' that He will not show you the things of my Father. That would be impossible. There is so close an union between the Father and the Son, that the Spirit cannot show or teach the things of the one without the things of the other. In a word. He proceeds from the Father as well as from the Son.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.16.1","start":16,"end":16,"heading":"","excerpt":"16. — [A little while, and ye shall, etc.] There is a difficulty in this verse which requires consideration. To what time does our Lord refer when He says, \" a little while and ye shall not see Me,\" and \" ye shall see Me \" ? There are two answers.\n\n(a) Some think, as Chrysostom, Cyril, and Hengstenberg-, that our Lord only meant, \" in a few hours I shall be removed by death, and buried, and then you will not see Me ; and again after three days I shall rise again, and then you will see Me.\"\n\n(6) Others think, as Augustine, Maldonatus, and Wordsworth, that our Lord meant, \" In a short time I shall leave the world, ascend up to heaven, and go to my Father, and you will see Me no more ; and again, in comparatively short time, I shall return to the world at my second advent, and you will see Me again.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.16.2","start":16,"end":16,"heading":"","excerpt":"I decidedly prefer the second of these interpretations. To\" explain the words, \" Ye shall not see Me,\" and \" Ye shall see Me,\" by our Lord's death and resurrection, seems to me a forced and unnatural interpretation. Moreover it completely fails to explain the words, \" I go to the Father.\" Both here and all through the passage, I believe our Lord is speaking for the benefit of the whole Church until His coming again, and not merely for the benefit of the eleven apostles. The true sense is best seen by inverting the order of the words. \" The time has arrived when I must leave the world, and go back again to my Father. The consequence is that in a little time you will no longer see Me with your bodily eyes, for I shall be in heaven and you on earth. But take comfort ! In a little time I shall return again with power and great glory, and then you and all my believing people will see Me again.\"\n\nIt is worth notice, in support of the view I maintain, that the expression in Greek, \" a little while,\" is almost the same as in Heb. x. 37, when the second advent is clearly spoken of. Moreover the expression \" 1 go,\" is distinctly applied in several places to our Lord's final departure from the world, and seldom, if ever, to our Lord's death on the cross.\n\nAlford thinks His meaning is manifold, and says, \"'Ye shall see Mo ' began to be fulfilled at the resurrection, then received its main fulfilment at Pentecost, and shall have its final fulfilment at the return of our Lord.\" This strikes me as a very untenable view.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1033,"text":"Heb. x. 37","label":"Hebrews 10:37","href":"/heb/10/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.16-24.1","start":16,"end":24,"heading":"JOHN XVI. 16—24.","excerpt":"We learn, for one thing, in these verses, that Christ's absence from the earth will be a time of sorrow to believers^ but of joy to the world. It is written, \" Ye shall weep and lament, but the world shall rejoice.\" To confine these words to the single point of Christ's approaching death and burial, appears a narrow view of their meaning. Like many of our Lord's sayings on the last evening of His earthly ministry, they seem to extend over the whole period of time between His first and second advents.\n\nChrist's personal absence must needs be a sorrow to all true-hearted believers. \" The children of the bridechamber cannot but fast when the bridegroom is taken from them.\" Faith is not sight. Hope is not certainty. Reading and hearing are not the same as beholding. Praying is not the same as speaking face to face. There is somethings even in the hearts of the most eminent saints, that will never be fully satisfied as long as they are on earth and Christ is in heaven. So long as they dwell in a body of corruption, and see through a glass darkly, -so long as they behold creation groaning under the power of sin, and all things not put under Christ ; — ■ so long their happiness and peace must needs be incomplete. This is what St. Paul meant when he said, \" We ourselves, which have the first fruits of the Spirit, groan within ourselves, waiting for the adoption, to wit, the redemption of our body.\" (Rom. vii. 23.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1415,"text":"Rom. vii. 23","label":"Romans 7:23","href":"/rom/7/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.17.1","start":17,"end":17,"heading":"Then said some, &c.","excerpt":"This whole verse shows how little the disciples realized or understood our Lord's meaning at present, when He spoke of His second advent. Yet when we consider how widely different are the meanings put on our Lord's words by Christians in this day, we can hardly feel surprised that eleven weak believers, like the apostles, could not take in the full sense of the words when they first heard them, the night before the crucifixion.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.18.1","start":18,"end":18,"heading":"They said therefore...little while","excerpt":"This sentence shows that it was the \" time \" mentioned — \" a little while \" — which perplexed the disciples. We may conjecture that they could not make out whether it meant \" literally \" a few days or hours, or figuratively a comparatively short time. And is not this precisely the point on which all students of unfulfilled prophecy disagree ? The verse before us is curiously applicable to many a prophetical controversy.\n\n[We cannot tell... saith.] The words would be more literally rendered, \" We do not know what he is speaking of.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.19.1","start":19,"end":19,"heading":"Now Jesus knew...ask him","excerpt":"Here, as in other places, our Lord's perfect knowledge of the hearts and thoughts of all around Him is pointed Out. The word \"ask,\" we should carefully note, is literally \" to ask questions about a thing,\" It is the same word that is used in verse 23 : \" at that day ye shall ask Me nothing.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.20.1","start":20,"end":20,"heading":"Verily...say unto you","excerpt":"It should be observed in this verse that our Lord gives no reply to the inquiry of the disciples. He does not tell them what He meant by saying \" a little while,\" Questions about times and dates are rarely answered in Scripture. Our attention is rather turned to practical things.\n\n[ Ye shall weep and lament, etc.] I believe, with Augustine and Bede, that the whole verse is meant to be a general description of the state of things between the first and second advents of Christ. \" During my absence from the world after my ascension, you, my beloved disciples, and believers after you, shall have many reasons to lament and mourn, like a bride separate from her husband, while the wicked world around you shall rejoice in my absence, and not wish to see Me return. During this long weary interval, you and all believers after you shall often have sorrow and tribulation ; but at last, when I come again, your sorrow shall be turned into joy.\" In support of this view I advise the reader to study Matt. ix. 15. The idea in each place seems the same. (Compare also Is. lxv. 14.)\n\nPoole remarks, \" The time of this life is the worldling's hour, while it is for the most part the power of darkness to all who love and fear God. But as the worldling's joy shall at last be turned into sorrow, so the godly man's sorrow shall be turned into joy.\" (Isai. l. 11 ; Matt. xxv. 33.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":998,"text":"Matt. ix. 15","label":"Matthew 9:15","href":"/mat/9/#v15","status":"detected"},{"at":1344,"text":"Isai. l. 11","label":"Isaiah 50:11","href":"/isa/50/#v11","status":"detected"},{"at":1358,"text":"Matt. xxv. 33","label":"Matthew 25:33","href":"/mat/25/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.20.2","start":20,"end":20,"heading":"","excerpt":"The interpretation of Chrysostom, Cyril, and others, which makes the whole verse fulfilled by the crucifixion and resurrection of our Lord, appears to me very unsatisfactory. It hardly affords time for the weeping and rejoicing which is here described. Nor is it quite clear that the day during which our Lord lay in the grave was a day of rejoicing to His enemies, if we may judge their anxiety to prevent, if possible. His resurrection from the dead.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.21.1","start":21,"end":21,"heading":"A woman, &c.","excerpt":"This verse is an illustration of the whole state of the Church between the first and second advents of Christ. It was to be a time of pain, anxiety, and desire for deliverance, from which the only cessation would be at the personal return of Christ.\n\nWe are distinctly told in Rom. viii. 22, that \" the whole creation groaneth and travaileth in pain until now.\" It is the normal state of things while Christ is absent. The second coming of the second Adam can alone restore joy to the world. The Church in Rev. vii. 2, is compared to a woman \" travailing in birth, and pained to be delivered.\" The wars and disturbances of the world are called in Matt, xxiv, 8, the beginning of \" sorrows ; \" and the word \" sorrows \" there means literally \" the pains of a travailing woman.\"\n\nThe whole idea of the verse seems to be that the interval between Christ's first and second advent will be, to the Church, a period of pain, sorrow, and anxiety, like the state of a woman expecting her delivery, — that the end of this period will be the appearance of our Lord Jesus Christ the second time, — and that when our Lord does come the second time, the joy of the true Church will be so great, that the former sorrow and tribulation will be comparatively forgotten. The joy of seeing Christ will swallow up the afflictions of His absence. (Compare Rom. viii. 18—22 ; 2 Cor. iv. 17.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":277,"text":"Rom. viii. 22","label":"Romans 8:22","href":"/rom/8/#v22","status":"detected"},{"at":506,"text":"Rev. vii. 2","label":"Revelation 7:2","href":"/rev/7/#v2","status":"detected"},{"at":1335,"text":"Rom. viii. 18","label":"Romans 8:18","href":"/rom/8/#v18","status":"detected"},{"at":1354,"text":"2 Cor. iv. 17","label":"2 Corinthians 4:17","href":"/2co/4/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.22.1","start":22,"end":22,"heading":"And ye now therefore, &c.","excerpt":"I apply to this verse the same principle of interpretation that I have applied to the preceding ones, I think our Lord is speaking of the sorrow and pain which believers would feel during the interval between His first and second advent, \" You are now entering on a period of pain, sorrow, and tribulation. But fear not. It shall not be for ever, I will return and see you again. In that day your heart shall be filled and satisfied with joy, a joy which no one can ever take from you, a joy which shall be for ever.\"\n\nI cannot bring myself to believe that this \" see you again \" can possibly refer to the short period of forty days between the resurrection and the ascension ! Above all, I feel strongly that the words, \" Your joy no man taketh from you,\" could certainly not be applied to the times of trouble, and tribulation, and persecution even unto death, which the primitive Church passed through in the beginning of its existence. The sensible joy of the primitive Church, beyond doubt, was often taken away, as when Stephen was martyred, James slain with the sword, and Peter put in prison. The second coming of Christ is the only time of universal and unbroken joy to which believers can look forward. Now we are in the wilderness, and our sorrowless home is yet to be reached. Then, and then only, will tears be wiped from all eyes.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.23.1","start":23,"end":23,"heading":"","excerpt":"23. — [And in that day... ask... nothing. 1 In the first part of this verse I believe, with Augustine, that the \" day \" spoken of is the day of our Lord's second advent. The \" asking \" is asking questions, or making inquiries, such as the disciples had wanted to make in verse 19. \" They were desirous to ask Him.\" The Greek word is the same, and quite different from the word rendered \" ask \" in the latter part of this verse. The meaning of the sentence is, \" In the day of my second advent you will not need to ask Me any questions. You will then fully understand the meaning of many things which you do not understand now.\" The far superior light which believers will enjoy in the day of Christ's second coming, is the chief point of the promise, as in 1 Cor. xiii. 12.\n\nCyril and Chrysostom, however, apply \" that day \" to our Lord's resurrection and the forty days following it.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":757,"text":"1 Cor. xiii. 12","label":"1 Corinthians 13:12","href":"/1co/13/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.23.2","start":23,"end":23,"heading":"Verily, verily...Whatsoever...ask...give it you","excerpt":"In this portion of the verse our Lord renews and repeats His former promise about prayer. \" Until that day when I come again, I solemnly declare that whatsoever tilings you shall ask in prayer from the Father in my name. He will give them to you.\"\n\nThe word \" ask \" in the Greek, in the latter part of this verse is entirely different from the word rendered \" ask \" in the former part. Here it signifies seeking or petitioning in prayer. There it meant asking questions.\n\nIt is worth noticing here how very frequent and full are the encouragements to prayer which our Lord holds out in the\n\nGospels.\n\nThe \" whatsoever \" of the text must of course be limited to whatsoever things are really for God's glory, the disciples' good and the interests of Christ's cause in the world.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.24.1","start":24,"end":24,"heading":"Hitherto...nothing in my name","excerpt":"This sentence means that up to this time the disciples had not prayed for anything through the name and mediation of Christ. They had followed Him as a teacher, looked up to Him as a Master, loved Him as a friend, believed Him as the Messiah predicted by the prophets. But they had not fully realized that He was the one Mediator between God and man, through whom alone God's mercy could come down to sinners, and sinful creatures could draw near to God. They were now to learn that their Master was one far higher than any prophet, yea, even than Moses himself.\n\nDaniel's prayer, \" Shine on Thy sanctuary for the Lord's sake,\" is almost the only instance of a prayer in Messiah's name in the Old Testament. (Dan. ix. 17.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":709,"text":"Dan. ix. 17","label":"Daniel 9:17","href":"/dan/9/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.24.2","start":24,"end":24,"heading":"ask...receive...joy...full","excerpt":"This sentence means, \" From henceforth begin the practice of asking everything in my name and through my mediation. Ask fully and confidently, and you shall receive fully and abundantly. So asking, you shall find the joy and comfort of your own souls enlarged and filled up.\"\n\nJohn Gerhard here remarks : \" 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 jaw-bone, which smites down our enemies. Prayer is David's harp, before which the evil spirit files. Prayer is the key to Heaven's treasures.\"\n\nThe Greek word rendered \" full \" means literally \" filled up,\" being the perfect participle of the verb \" to fill or fulfil.\"\n\nThe sentence teaches us that the joy and happiness of believers admit of degrees, and may be fuller at one time than at another. It also teaches that the joy of a believer depends much on his fervency and earnestness in prayer. He that prays little and coldly must not expect to know much of \" joy and peace in believing,\"\n\nWe should not fail to observe how prayer is set before believers here as a plain duty, in the imperative mood, and also how desirous our Lord is that His people should be rejoicing Christians even now in the midst of a bad world. That religion which makes people melancholy and miserable and wretchedlooking, is a very low type of Christianity, and far below the standard of Him who wished \"joy to be full.\" (Compare 1 John i. 4.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1699,"text":"1 John i. 4","label":"1 John 1:4","href":"/1jn/1/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.25.1","start":25,"end":25,"heading":"These things...proverbs","excerpt":"Our Lord seems here to begin winding up and concluding His discourse. The expression \" these things,\" seems to me to apply to all that He had been saying since Judas went out, and He was alone with the eleven. \" All these things I have been saying to you in language which you have not been able fully to understand, insomuch that I seem to have been speaking to you in parables or proverbs.\" The Greek word rendered \" proverb \" is only used five times in the New Testament, and in John x. 6 is translated parable.\n\nBesser observes here, \" From the very first words of our Lord's farewell discourse, — ' In my Father's house are many mansions,' — up to the words concerning the travailing woman, the heavenly purport of the discourse is enwrapped in various similes and parables.\"\n\nDo we not learn here that ministers must not refrain from telling their hearers many truths, which at the time they do not fully comprehend, in the hope that they will seek more knowledge, and comprehend afterwards the meaning of the things taught ?","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":482,"text":"John x. 6","label":"John 10:6","href":"/jhn/10/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.25.2","start":25,"end":25,"heading":"but the time cometh...Father","excerpt":"I believe the \" time \" here mentioned must be the time between our Lord's resurrection and ascension, the great forty days when He taught the eleven disciples more fully than He had taught them before, and spoke more openly of the things of His Father. — I say this with diffidence. But I can see no other time to which our Lord could refer excepting this. It is evidently some personal instruction that He means, and not instruction by the invisible agency of the Holy Ghost. \" The time is very close at hand, when my sacrifice on the cross having been accomplished, and my resurrection having taken place, I will show you openly and plainly the things concerning my Father, who I am, and what my relation to Him, and will no longer use parables and figures to convey my meaning.\"\n\nThe promise may possibly include the continual teaching of the Holy Spirit, which our Lord would give His disciples after His ascension ; but the language seems rather to point to direct teaching from our Lord's own mouth. Moreover, it is an \" hour \" that cometh. in the Greek, and not a continuous period of time. So in ver. 32, \" the hour \" means a time close at hand.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1104,"text":"ver. 32","label":"John 16:32","href":"/jhn/16/#v32","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.25-33.1","start":25,"end":33,"heading":"JOHN XVI. 25—33.","excerpt":"We learn, for one thing, that dear knowledge of God the Father is one of the foundations of the Christian religion. Our Lord says to His disciples, \"The time Cometh when I shall show you plainly of the Father.\" He does not say, we should mark, \" I will show you plainly about myself.\" It is the Father whom He promises to show.\n\nThe wisdom of this remarkable saying is very deep. There are few subjects of which men know so little in reality as the character and attributes of God the Father. It is not for nothing that it is written, \" No man knoweth the Father save the Son, and he to whomsoever the Son shall reveal Him.\" (Matt. xi. 27.) \" The only begotten Son, which is in the bosom of the Father, He hath declared Him.\" (John i. 18.) Thousands fancy they know the Father because they think of Him as great, and almighty, and all-hearing, and wise, and eternal, but they think no further. To think of Him as just and yet the justifier of the sinner who believes in Jesus, — as the God who sent His Son to suffer and die,— as God in Christ reconciling the world unto Himself, — as God specially well-pleased with the atoning sacrifice of His Son, whereby His law is honored; to think of God the Father in this way is not given to most men. No wonder that our Master says, \" I will show you plainly of the Father.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":626,"text":"Matt. xi. 27","label":"Matthew 11:27","href":"/mat/11/#v27","status":"detected"},{"at":727,"text":"John i. 18","label":"John 1:18","href":"/jhn/1/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.26.1","start":26,"end":26,"heading":"At that day...ask in my name","excerpt":"I believe this sentence must mean, \" In the day following my resurrection, when the full nature of my mission and office is at last understood, you will begin to pray and ask in my name. Hitherto you have not done it. When I have risen from the dead, and opened your understandings, you will begin to do it.\"\n\nI see insuperable objection to any other view. The \"day\" spoken of cannot be the day of Christ's second advent, because prayer will not be needed then. Nor yet can it be the whole period of time between Christ's first and second advent, because the passage which it is here bound up with belongs specially to the Apostles. (See ver. 27.) There remains, in my judgment, no reasonable explanation except the one already given.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":638,"text":"ver. 27","label":"John 16:27","href":"/jhn/16/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.26.2","start":26,"end":26,"heading":"and I say not...pray...Father...you","excerpt":"The meaning of this sentence seems to be, \" It is not necessary to say that 1 will pray the Father to hear you and grant your requests. Not only shall I of course do this, but my Father also will willingly hear your prayer.\" This is the most natural meaning of the passage, in my judgment.\n\nIt is singular that the Greek word rendered \" pray \" at the end of the verse, is the same that is used to signify \" ask questions,\" or \" make inquiry,\" in ver. 23. But it is worth notice that the word seems specially used when our Lord is described as \" praying \" to the Father. (See John xvii. 9 ; xv. 20.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":446,"text":"ver. 23","label":"John 16:23","href":"/jhn/16/#v23","status":"detected"},{"at":575,"text":"John xvii. 9","label":"John 17:9","href":"/jhn/17/#v9","status":"detected"},{"at":590,"text":"xv. 20","label":"John 15:20","href":"/jhn/15/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.27.1","start":27,"end":27,"heading":"For the Father himself, &c.","excerpt":"This verse is a continuation of the encouragement contained in the verse before. \" You need not doubt the Father doing for you all that you ask in my name, because he loveth you for having loved Me, and believed , my divine mission. He loves all who love Me, and believe on Me.\" (See John xiv. 23.)\n\nAnton paraphrases the verse, \" ye need not so think of my intercession as if the Father were not Himself well disposed, but must first be coerced into kindness. No ! He Himself loveth you, and Himself ordained my intercession.\"\n\nWe should notice here how graciously our Lord acknowledges the grace there was in the disciples, with all their weakness. When myriads of Jews regarded Jesus as an impostor, the eleven loved Him and believed in Him. Jesus never forgets to honor true grace, however much it may be mingled with infirmity.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":284,"text":"John xiv. 23","label":"John 14:23","href":"/jhn/14/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.28.1","start":28,"end":28,"heading":"I came forth, &c.","excerpt":"This verse seems a farewell summary of the true nature of our Lord's office and mission. It grows out of the last clause of the preceding verse. \" You have believed that I came out from God. In so believing you have done well, for so it is. For the last time I repeat that my mission is divine. I came forth from the Father, and came into the world to be man's Redeemer ; and now, my work being finished, I am about to leave the world, and to go back again to my Father.\" This deep sentence contains more than at first sight appears. It points backward to our Lord's persecution ; it points forward to His resurrection and ascension into glory.\n\nAugustine, quoted by Burgon, remarks, \" When Christ came forth from the Father. He so came into the world as never to leave the Father ; and He so left the world and went unto the Father as never to leave the world.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.29.1","start":29,"end":29,"heading":"His disciples said, &c.","excerpt":"The words of the disciples seem to be a reference to our Lord's statement in the twenty-fifth verse, that \" the time was coming when He would no more speak in proverbs, but show them plainly concerning the Father.\" The eleven appear to catch at that promise. \" Even now Thou art speaking to us more plainly that we have ever heard Thee speaking before, and not in figurative language.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.30.1","start":30,"end":30,"heading":"Now are we sure, &c.","excerpt":"This is a peculiar verse. It is hard to see what there was in our Lord's statement in ver. 28, to carry such conviction to the minds of the eleven, and to make them see things about their Master so much more clearly than they had seen them before. But the precise reason why words affect men's minds, and lay hold on their attention at one time and not at another, is a deep mystery, and hard to explain. The very same truths which a man hears from one mouth and is utterly unimpressed, come home to him with such power from another mouth, that he will declare he never heard them before ! Nay, more : the very same speaker who is heard without attention one day, is heard another day teaching the very same things with the deepest interest, by the same hearers, and they will tell you they never heard them before !\n\nThe words, \" We are sure,\" are literally, \" We know.\" They mean, \" We know now that Thou knowest all things concerning Thyself, Thy mission, and the Father.\"\n\nThe words, \" Thou needest not that any man should ask Thee,\" mean, \" Thou hast told us so plainly who and what Thou art, that there is no need for any one to ask Thee questions, or seek further explanation.\"\n\nThe words, \" By this we believe,\" must mean, \" We are convinced and persuaded by the statement Thou hast just made,\" in ver. 28.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":86,"text":"ver. 28","label":"John 16:28","href":"/jhn/16/#v28","status":"detected"},{"at":1306,"text":"ver. 28","label":"John 16:28","href":"/jhn/16/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.31.1","start":31,"end":31,"heading":"Jesus answered...now believe","excerpt":"In this verse our Lord warns the eleven of their self -ignorance. They thought they believed. They did not doubt their own faith. Let them not be too confident. They would soon find they had an evil root of unbelief within. Never do we find our Lord flattering His disciples. Warnings against self-confidence need to be continually pressed on believers. Nothing is so deceptive as feeling and excitement in religion. We know not the weakness of our hearts.\n\nAlford thinks that \"do ye now believe,\" should not be rendered as a question, but as an affirmation. \" You now believe, I know,\" The Greek admits of either view. I prefer the question.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.32.1","start":32,"end":32,"heading":"Behold, the hour...leave me alone","excerpt":"In this sentence our Lord reveals to his confident hearers, the amazing fact that they, even they, would in a very short time forsake Him, desert Him, run away and fail in faith altogether. \" Behold ! \" He begins, to denote how wonderful it was, \" the hour cometh, yea, is now come. This very night, before the sun rises, the thing is immediately going to take place. Ye shall be scattered, like sheep fleeing from a wolf, one running one way and another another, every man going off to his own things, his own friends, or his own house, or his own place of refuge. Ye shall leave Me alone. You will actually allow Me to be taken off by myself as a prisoner to the high priests and to Pontius Pilate, and not so much as one of you will stand by Me.\"\n\nHow little the best of believers know of their own hearts, or understand how they may behave in times of trial ! If any men were ever fully and fairly warned of their coming failure, the disciples were. We can only suppose that they did not understand our Lord, or did not realize the magnitude of the trial coming on them, or fancied that He would work some miracle at the last moment, for His deliverance.\n\nThe Greek phrase rendered \" His own,\" means literally, \" His own things.\" It may either be \" His own business,\" or as the margin renders it, \" His own home.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.32.2","start":32,"end":32,"heading":"and yet...not alone...with me","excerpt":"In this teaching and touching sentence, our Lord reminds His disciples that their desertion would not deprive Him of all comfort. \" And yet, when you are scattered, and have left Me, I am not entirely alone, because the Father is always with Me.\"\n\nWe need not doubt that one great need of the sentence was to teach the disciples where they must look themselves in their own future trials. They must never forget that God the Father would always be near them and with them, even in the darkest times. A sense of God's presence is one great source of the comfort of believers. The last promise in Matthew, before the ascension, was, \" I am with you alway, even unto the end of the world.\" (Matt, xxviii. 20.)\n\nJohn Huss, the famous martyr, who was burned at Constance, is said to have drawn special comfort from this passage, during the lonely imprisonment which preceded his death.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.33.1","start":33,"end":33,"heading":"These things...peace","excerpt":"In this concluding verse our Lord sums up the reasons why He has spoken the things contained in this whole discourse. \" All these things I have spoken for this one great end, — that you may have inward peace by resting your souls on Me, and keeping up close communion with Me.\" It is one great secret in our religion to draw all our consolation from Christ, and live on Him. \" He is our peace.\" (Eph. ii. 14.)\n\n[In the world.. .tribulation.] Here our Lord tells the eleven, plainly and honestly, that they must expect trouble and persecution from the world. He does not conceal that the way to heaven is not smooth and strewed with flowers. On the contrary, \" all that will live godly in Christ Jesus shall suffer persecution.\" (2 Tim. iii. 12.) To keep back from young beginners in religion the cross and the battle, is not teaching as Christ taught.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":396,"text":"Eph. ii. 14","label":"Ephesians 2:14","href":"/eph/2/#v14","status":"detected"},{"at":729,"text":"2 Tim. iii. 12","label":"2 Timothy 3:12","href":"/2ti/3/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.16.33.2","start":33,"end":33,"heading":"but be...good cheer...overcome...world","excerpt":"Here our Lord winds up all by bidding the disciples take courage, cheer up, be confident, and go forward without fear. The world in which they lived was a vanquished enemy. He, their Master, had \" overcome the world.\" This means, I believe, not merely that He had given them an example of successful fighting by overcoming the fear of the world and the flattery of the world, but something far more important. He had overcome the Prince of this world, and was just about to win His final victory over him on the cross. Hence His disciples must remember that they were contending with an enemy already sorely beaten. \" Ye need not fear the world, because I am just leading captive its King, and about to triumph over him on the cross.\"\n\nLuther, quoted by Besser, here remarks, \" Thus is the ' goodnight ' said, and the hand shaken. But very forcibly does He conclude with that very thing around which His whole discourse has turned. Let not your heart be troubled. Be of good cheer.\"\n\nNo devout commentator, I think, can leave this wonderful chapter without deeply feeling how little we understand of the depths of Scripture. There are many words and sentences in it about which we can only give conjectures, and must admit our inability to speak positively. Nowhere in Scripture, I must honestly confess, do commentators appear to me to contribute so little light to the text, as in their interpretation of this chapter.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"westcott","author":"B. F. Westcott","short_name":"Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"title":"The Gospel According to St. John: The Authorised Version with Introduction and Notes","edition_short":"London: John Murray, 1892","author_url":"/commentators/westcott/","divisions":"verse","work_url":"/works/westcott/","entries":[{"id":"westcott.JHN.16.1.1","start":1,"end":1,"heading":"These things","excerpt":"The reference appears to be to the whole revelation of the vital union of the believer with Christ, of the self-sacrifice of Christians, of their power of devotion, of their suffering as sharers with Christ, of their witness coincident with the witness of the Spirit ; and not only to the last section (xv. 17 — 37). Compare xv. ii.\n\nnot be offended  ...Tf)] Comp. vi. 61. The image of stumbling over some obstacle in the way  ..., which is common in the first two Gospels (e.g. Matt. xiii. 21) and is found more rarely in St Luke, occurs in this form only in these two places in the Gospel of St John. It is expressed otherwise in xi. 9 f. (comp. Rom. ix. 33). ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":365,"text":"vi. 61","label":"John 6:61","href":"/jhn/6/#v61","status":"detected"},{"at":479,"text":"Matt. xiii. 21","label":"Matthew 13:21","href":"/mat/13/#v21","status":"detected"},{"at":648,"text":"Rom. ix. 33","label":"Romans 9:33","href":"/rom/9/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.1-11.1","start":1,"end":11,"heading":"1—11.","excerpt":"In the last section the hatred of the world was exhibited in its general character as inevitable and inexcusable, in contrast to the witness to Christ ; it is now shewn in its intense activity as the expression of a false religious zeal.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.2.1","start":2,"end":2,"heading":"out of the synagogues","excerpt":"I.e. excommunciate you. Comp. ix.\n\nyea  ...] The exclusion from religious fellowship might seem the climax of religious hostility, but there was something more formidable still. The contrast is between what the disciples could perhaps anticipate, and the real extremity of hatred. They shall put you out of the synagogue ; this, indeed, however grievous, you may be prepared to bear ; but far more than this; The hour cometh that their full malignity may be shewn, when putting you to death will seem to be the performance of a religious duty.\n\nwhosoever. ..] every one who... This will be the universal spirit, not only among Jews, who will be the first adversaries of the Church, but among Gentiles, who will accuse you of impious crimes (Tac. 'Ann.' XV. 44; Suet. ' Nero,' 16).\n\ndoeth God service] offereth service unto God  .... The phrase expresses the rendering of a religious service  ..., and more particularly the rendering of a sacrifice as service  .... The slaughter of Christians, as guilty of blasphemy (Acts vii. 57 f., vi. 13), would necessarily be regarded by zealots as an act of devotion pleasing to God, and not merely as a good work. The Midrash on Num. xxv. 13 ([Phinehas'] made an atonement) may serve as a commentary. \" Was this said because he offered an offering  ... ? No ; but to teach them that every one that sheds the blood of the wicked is as he that offereth an offering \" (' Midrash R.' ad loc.).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":1018,"text":"Acts vii. 57","label":"Acts 7:57","href":"/act/7/#v57","status":"detected"},{"at":1170,"text":"Num. xxv. 13","label":"Numbers 25:13","href":"/num/25/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.3.1","start":3,"end":3,"heading":"do unto you","excerpt":"Omit unto you. The action itself, without regard to the particular objects of it, is the central thought.\n\nbecause they have not known...] because they knew not... This fatal error was the consequence of a failure to know God. The evil act followed upon the blinded thought. The Jews in their crisis of trial \" did not recognise\"  ... the Father and Christ. Their sin is not placed in the want of knowledge in itself  ..., but in the fact that when the opportunity of learning was given to them they did not gain the knowledge which was within their reach (comp. xvii. 25, i. 10).\n\nIn this connexion the change from \"Him that sent me\" (xv. 21) to \"the Father\" (not \" my Father \") is significant. \" The Father \" marks an absolute and universal relation of God to man which Christ came to reveal ; \" Him that sent me\" marks the connexion of Christ with the Old Covenant.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":563,"text":"xvii. 25","label":"John 17:25","href":"/jhn/17/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.4.1","start":4,"end":4,"heading":"But these things have I told you","excerpt":"But these things have I spoken unto you. The strong adversative  ... is difficult to explain. The reference has been supposed to be to the words immediately preceding; as though it were implied that careful reflection might have shewn the disciples after Christ's death what must be their position. This being so, their Master might have left them to the teaching of experience, but for their sake He forewarned them. It is however perhaps more simple to take the but as abruptly breaking the development of thought; \"but, not to dwell on the details of the future...\"\n\nthese things] See v. 1, note.\n\nye may... of them] ye may remember them how that I  ... told you. Comp. xiii. 19. The pronoun I is emphatic. Christ Himself had foreseen what caused His disciples perplexity. As knowing this they could be patient.\n\nAnd  ... these things I said not unto you (told you not) at (from) the beginning} The exact phrase  ... occurs in the New Testament only here and in ch. vi. 64. The preposition suggests the notion of that which flows \"out of\" a source in a continuous stream, rather than of that which first began from a certain point. Comp. Isai. xl. 21, xli. 26, xliii. 9 (LXX.); Ecclus. xxxix.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":588,"text":"v. 1","label":"John 16:1","href":"/jhn/16/#v1","status":"detected"},{"at":673,"text":"xiii. 19","label":"John 13:19","href":"/jhn/13/#v19","status":"detected"},{"at":969,"text":"vi. 64","label":"John 6:64","href":"/jhn/6/#v64","status":"detected"},{"at":1141,"text":"Isai. xl. 21","label":"Isaiah 40:21","href":"/isa/40/#v21","status":"detected"},{"at":1155,"text":"xli. 26","label":"Isaiah 41:26","href":"/isa/41/#v26","status":"detected"},{"at":1164,"text":"xliii. 9","label":"Isaiah 43:9","href":"/isa/43/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.4.2","start":4,"end":4,"heading":"","excerpt":"If this difference be regarded, the relation of this statement to the warnings of future trials given at earlier times as recorded by the Synoptists (Matt. v. 10, x. 16 ff.; Luke vi. ^^ f.) becomes intelligible. The future fate of the disciples had not been unfolded little by little in unbroken order as a necessary consequence of their relation to Christ. Here and there t had been indicated before, but now it was shewn in its essential relation to their faith. But these things must not be limited to the prediction of sufferings only. Christ had spoken also of the new relation of the disciples to Himself through the Paraclete. This fresh revelation was part of the vision of the future now first unfolded.\n\nbecause I was with you] Comp. Matt. ix. 15.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":150,"text":"Matt. v. 10","label":"Matthew 5:10","href":"/mat/5/#v10","status":"detected"},{"at":163,"text":"x. 16","label":"Matthew 10:16","href":"/mat/10/#v16","status":"detected"},{"at":744,"text":"Matt. ix. 15","label":"Matthew 9:15","href":"/mat/9/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.5.1","start":5,"end":5,"heading":"But now I go my way to","excerpt":"Hitherto Christ had Himself borne the storm of hostility, and shielded the disciples : now He was to leave them, and the wrath of His enemies would be diverted upon them, though they would have another Advocate. The clause is to be closely connected with that which follows : \" I go my way and yet none of you...\"\n\nto him that sent me] My mission, in other words, is completed.\n\nand none of you...] Christ was going; so much the disciples realised. But their thoughts were bent upon their own immediate loss, and no one asked how this departure affected Him; so completely had their own sorrow absorbed them. Thus they missed the abiding significance of His departure for themselves. The isolated questions of St Peter and St Thomas (xiii. 36, xiv. 5) are not inconsistent with these words. Those questions were not asked with a view to the Lord's glory ; and much had been said since which might have moved the disciples to a persistency of inquiry.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.6.1","start":6,"end":6,"heading":"because I have said these things","excerpt":"Comp. vv. 1, 4. The prospect of misunderstanding and suffering and separation to be faced shut out all thoughts of consolation and strength.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":6,"text":"vv. 1, 4","label":"John 16:1","href":"/jhn/16/#v1","status":"detected"},{"at":6,"text":"vv. 1, 4","label":"John 16:4","href":"/jhn/16/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.7.1","start":7,"end":7,"heading":"is expedient","excerpt":"Comp. xi. 50, xviii. 14. From opposite sides (\" it is expedient for KJ,\" xi. 50 ; but here \"it is expedient for you\") the divine and human judgments coincide. Comp. vii. 39 note.\n\nThe personal pronoun in the first case (that I go) is emphatic. Attention is fixed upon the Person of the Lord as He was known, in order to prepare the hearers for the thought of \"another Advocate\" (xiv. 16).\n\nfor if I go not away] Here the emphasis is changed. The stress is laid upon the thought of departure. To bring out this idea still more clearly, that which is first spoken of as a \"departure\" with the predominant notion of separation  ... is afterwards spoken of as a \"journey,\" with the predominant notion of an end to be gained  .... In v. 10 the idea is that of a \" withdrawal \"  .... Comp. vii. 33, note. the Comforter (Advocate) will not come... I will send him...'] The absence of the pronoun before the verb here  ... gives predominance to the thought of the Mission of the Spirit as a fact. Comp. Luke xxiv. 49 ; Acts i. 4. The departure of Christ was in itself a necessary condition for the coming of the Spirit to men. The withdrawal of His limited bodily Presence necessarily prepared the way for the recognition of a universal Presence. Comp. vii. 39. And again the presence of Christ with the Father, the consummation of His union with the Father as God and Man, was the preliminary to the Mission of the Spirit. He sent the Spirit in virtue of His ascended Manhood.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":6,"text":"xi. 50","label":"John 11:50","href":"/jhn/11/#v50","status":"detected"},{"at":165,"text":"vii. 39","label":"John 7:39","href":"/jhn/7/#v39","status":"detected"},{"at":729,"text":"v. 10","label":"John 16:10","href":"/jhn/16/#v10","status":"detected"},{"at":784,"text":"vii. 33","label":"John 7:33","href":"/jhn/7/#v33","status":"detected"},{"at":995,"text":"Luke xxiv. 49","label":"Luke 24:49","href":"/luk/24/#v49","status":"detected"},{"at":1011,"text":"Acts i. 4","label":"Acts 1:4","href":"/act/1/#v4","status":"detected"},{"at":1245,"text":"vii. 39","label":"John 7:39","href":"/jhn/7/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.7.2","start":7,"end":7,"heading":"","excerpt":"And yet again the mission and the reception of the Spirit alike required a completed atonement of Man and God (Hebr. ix. 26 ff.), and the glorifying of perfect humanity in Christ.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.8-18.1","start":8,"end":18,"heading":"8—18.","excerpt":"The promise of the Paraclete is followed by the description of His victory. The synagogue has become the world; and the world finds its conqueror.\n\n8 . And when he is come, he...] And h e  ... when he is come... ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.8-18.2","start":8,"end":18,"heading":"","excerpt":"The idea of \"conviction\" is complex. It involves the conceptions of authoritative examination, of unquestionable proof, of decisive judgment, of punitive power. Whatever the final issue may be, he who \"convicts\" another places the truth of the case in dispute in a clear light before him, so that it must be seen and acknowledged as truth. He who then rejects the conclusion which this exposition involves, rejects it with his eyes open and at his peril. Truth seen as truth carries with it condemnation to all who refuse to welcome it. The different aspects of this \"conviction\" are brought out in the usage of the word in the N.T. There is first the thorough testing of the real nature of the facts (ch. iii. 20 ; Eph. v. 13) ; and then the application of the truth thus ascertained to the particular person affected (James ii. 9 ; Jude 15, (aa) , 1 Cor. xiv. 24 ; 2 Tim. iv. 2 ; comp. Matt, xviii. 15 ; John viii. 9) ; and that in chastisement (1 Tim. v. 20 ; Titus i. 9, ii. 15 ; comp. Eph. v. 11); or with a distinct view to the restoration of him who is in the wrong (Rev. iii. 19 ; Hebr. xii. 5 ; Titus i. 13).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":706,"text":"iii. 20","label":"John 3:20","href":"/jhn/3/#v20","status":"detected"},{"at":716,"text":"Eph. v. 13","label":"Ephesians 5:13","href":"/eph/5/#v13","status":"detected"},{"at":820,"text":"James ii. 9","label":"James 2:9","href":"/jas/2/#v9","status":"detected"},{"at":850,"text":"1 Cor. xiv. 24","label":"1 Corinthians 14:24","href":"/1co/14/#v24","status":"detected"},{"at":867,"text":"2 Tim. iv. 2","label":"2 Timothy 4:2","href":"/2ti/4/#v2","status":"detected"},{"at":906,"text":"John viii. 9","label":"John 8:9","href":"/jhn/8/#v9","status":"detected"},{"at":948,"text":"1 Tim. v. 20","label":"1 Timothy 5:20","href":"/1ti/5/#v20","status":"detected"},{"at":963,"text":"Titus i. 9","label":"Titus 1:9","href":"/tit/1/#v9","status":"detected"},{"at":975,"text":"ii. 15","label":"Titus 2:15","href":"/tit/2/#v15","status":"detected"},{"at":990,"text":"Eph. v. 11","label":"Ephesians 5:11","href":"/eph/5/#v11","status":"detected"},{"at":1074,"text":"Rev. iii. 19","label":"Revelation 3:19","href":"/rev/3/#v19","status":"detected"},{"at":1104,"text":"Titus i. 13","label":"Titus 1:13","href":"/tit/1/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.8-18.3","start":8,"end":18,"heading":"","excerpt":"The effect of the conviction of the world by the Spirit is left undecided so far as the world is concerned; but for the Apostles themselves the pleading of the Advocate was a sovereign vindication of their cause. In the great trial they were shewn to have the right, whether their testimony was received or rejected. The typical history recorded in the Book of the Acts illustrates the decisive twofold action of the divine testimony (2 Cor. ii. 1 6) ; for the presentation of the Truth in its power must always bring life or death, but it may bring either; and in this respect the experience of the Apostles on the Day of Pentecost (Acts ii. 13, 41) has been the experience of the Church in all ages. The divine reproof is not simply a final sentence of condemnation ; it is also at the same time a call to repentance, which may or may not be heard. The Gospel of St John itself, as has been well pointed out  ... is a monument of the Spirit's conviction of the world concerning sin (iii. 19 — ai, v. 28 f., 38 — 47, viii. 21 ff., 34 — 47, ix. 41, xiv. a?, xv. 18 — 24); righteousness (v. 30, vii. 18, 24, viii. 28.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":435,"text":"2 Cor. ii. 1","label":"2 Corinthians 2:1","href":"/2co/2/#v1","status":"detected"},{"at":634,"text":"Acts ii. 13, 41","label":"Acts 2:13","href":"/act/2/#v13","status":"detected"},{"at":634,"text":"Acts ii. 13, 41","label":"Acts 2:41","href":"/act/2/#v41","status":"detected"},{"at":999,"text":"v. 28","label":"John 16:28","href":"/jhn/16/#v28","status":"detected"},{"at":1087,"text":"v. 30","label":"John 16:30","href":"/jhn/16/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.9.1","start":9,"end":9,"heading":"Of sin, because they believe not on me","excerpt":"The want of belief in Christ when He is made known, lies at the root of all sin, and reveals its nature. Sin is essentially the selfishness which sets itself up apart from, and so against God. It is not defined by any limited rules, but expresses a general spirit. Christ is thus the touchstone of character. To believe in Him, is to adopt the principle of self-surrender to God. Not to believe in Him, is to cleave to legal views of duty and service which involve a complete misunderstanding of the essence of sin. The Spirit therefore, working through the written and spoken word, starts from the fact of unbelief in the Son of Man, and through that lays open what sin is. In this way the condition of man standing alone is revealed, and he is left without excuse. Comp. viii. 21, ix. 41.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":773,"text":"viii. 21","label":"John 8:21","href":"/jhn/8/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.10.1","start":10,"end":10,"heading":"Of righteousness, because I go","excerpt":"The Person of Christ, offered as the object of man's faith, serves as a test of the true appreciation of sin. The historical work of Christ, completed at His Ascension, serves as a test of the true appreciation of righteousness. The Life and Death and Resurrection of the Son of God placed righteousness in a new light. By these the majesty of law and the power of obedience and the reality of a divine fellowship, stronger than death, were made known once for all. For a time the Lord had shewn in an outward form the perfect fulfilment of the Law, and the absolute conformity of a human life to the divine ideal. He had shewn also how sin carries with it consequences which must be borne; and how they had been borne in such a way that they were potentially abolished. In that life, closed by the return to the Father, there was a complete exhibition of righteousness in relation to God and man. The Son had received a work to do, and having accomplished it He returned not simply to heaven but to the Father who sent Him, in token of its absolute fulfilment. This revelation once given was final. Because nothing could be added to it (I go to the Father) ; because after that Christ was withdrawn from human eyes He had passed into a new sphere (ye see me no more), there was fixed for all time that by which men's estimate of righteousness might be tried. On the other hand, till Christ had been raised to glory \"righteousness\" had not been vindicated. The condemnation of Christ by the representatives of Israel shewed in the extremest form how men had failed to apprehend the nature of righteousness. The Spirit, therefore, starting from the fact of Christ's life, His suffering, and His glory, regarded as a whole, lays open the divine aspects of human action as concentrated in the Son of Man. In this way the possibilities of life are revealed in fellowship with Him who has raised humanity to heaven.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.10.2","start":10,"end":10,"heading":"righteousness","excerpt":"The word occurs only in this passage in St John's Gospel. In his first Epistle it is found in the phrase \" do righteousness\" (ii. 39, iii. 7, 10; comp. Rev. xxii. 11, [xix. nj). \"Righteousness\" is evidently considered in its widest sense. Each limited thought of righteousness, as of God's righteousness in the rejection of the Jews, or of man's righteousness as a believer, or even of Christ's righteousness, otherwise than as the fulfilment of the absolute idea in relation both to God and man, is foreign to the scope of the passage. The world is examined, convicted, convinced, as to its false theories of righteousness. In Christ was the one absolute type of righteousness ; from him a sinful man must obtain righteousness. Just as sin is revealed by the Spirit to be something far different from the breaking of certain specific injunctions, so righteousness is revealed to be something far different from the outward fulfilment of ceremonial or moral- observances. Comp. Matt. v. 20, vi. 33 ; Rom. iii. 21 f., x. 3.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":152,"text":"Rev. xxii. 11","label":"Revelation 22:11","href":"/rev/22/#v11","status":"detected"},{"at":978,"text":"Matt. v. 20","label":"Matthew 5:20","href":"/mat/5/#v20","status":"detected"},{"at":991,"text":"vi. 33","label":"Matthew 6:33","href":"/mat/6/#v33","status":"detected"},{"at":1000,"text":"Rom. iii. 21","label":"Romans 3:21","href":"/rom/3/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.11.1","start":11,"end":11,"heading":"Of judgment, because the prince of this world is judged","excerpt":"The world hitherto had passed sentence on success and failure according to its own standard. At length this standard had been overthrown. He in whom the spirit of the world was concentrated had been judged at the very moment and in the very act by which he appeared to common eyes to have triumphed. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.11.2","start":11,"end":11,"heading":"the prince of this world","excerpt":"Ch. xii. 31, xiv. 30.\n\n5. The Paraclete and the disciples  ....\n\nThe office of the Paraclete is not confined to the conviction of the world. He carries forward the work which Christ had begun for the disciples, and guides them into all the Truth (vv. 12, 13). ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":4,"text":"xii. 31","label":"John 12:31","href":"/jhn/12/#v31","status":"detected"},{"at":247,"text":"vv. 12, 13","label":"John 16:12–13","href":"/jhn/16/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.11.3","start":11,"end":11,"heading":"","excerpt":"This section distinctly marks the position of the apostles with regard to revelation as unique; and so also by implication the office of the apostolic writings as a record of their teaching. The same trust which leads us to believe that the apostles were guided into the Truth, leads us also to believe that by the providential leading of the Spirit they were so guided as to present it in such a way that it might remain in a permanent form.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.12.1","start":12,"end":12,"heading":"I have yet","excerpt":"The principles had been fully laid down (xv. 15) ; yet there was still need of a divine commentary to apply these to individual life, and to the formation of a universal Church. In especial the meaning of the Passion had to be unfolded, for though the Passion was potentially included in the Incarnation, neither the one nor the other could be grasped by the disciples till the Son of man was outwardly glorified.\n\nbear] The original word  ... implies that such teaching as that of the Cross would have been a crushing burden. Comp. ch. xix. 17; Luke xi. 46, xiv. 27, Gal. vi. 2, 5 ; Acts xv. 10. ...\n\nnow] at this point in your spiritual growth (aprt). The word stands emphatically at the end. Compare xiii. 33, note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":537,"text":"xix. 17","label":"John 19:17","href":"/jhn/19/#v17","status":"detected"},{"at":546,"text":"Luke xi. 46","label":"Luke 11:46","href":"/luk/11/#v46","status":"detected"},{"at":559,"text":"xiv. 27","label":"Luke 14:27","href":"/luk/14/#v27","status":"detected"},{"at":568,"text":"Gal. vi. 2, 5","label":"Galatians 6:2","href":"/gal/6/#v2","status":"detected"},{"at":568,"text":"Gal. vi. 2, 5","label":"Galatians 6:5","href":"/gal/6/#v5","status":"detected"},{"at":584,"text":"Acts xv. 10","label":"Acts 15:10","href":"/act/15/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.13.1","start":13,"end":13,"heading":"when he","excerpt":"The whole verse describes an essentially personal action. ...\n\nSpirit continues under new conditions that which Christ began.\n\nthe Spirit of truth... into all truth (the truth)] He who gives expression to the Truth (see xiv. 17) guides men into its fulness. He leads them not (vaguely) \" into all truth,\" but \"into all the Truth\"  ..., into the complete understanding of and sympathy with that absolute Truth, which is Christ Himself. The order of the original is remarkable ; the truth in all its parts  .... Comp. v. 22 ; Matt. ix. 35 ; Acts xvi. 26 ; Rom. xii. 4.\n\nComp. Ps. xxv. (xxiv.) 5; Rev. vii. 17; (Acts viii. 31).\n\nguide] Christ is \" the way \" by which men are led to \" the truth.\" By Him we go to Him. The Spirit \"guides\" men who j follow His leading ; He does not \" tell \" His I message without effort on their part. He also guides them \"into the Truth,\" which is the domain upon which they enter, and not something to be gazed upon from afar.\n\nPhilo, commenting upon Ex. xvi. 23, has a corresponding phrase: \"The mind [of Moses] would not have gone thus straight to the mark unless there had been a divine Spirit which guided it  ... to the truth \" ('De Vit. Mos.' iii. 36, ii. p. 176).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":516,"text":"v. 22","label":"John 16:22","href":"/jhn/16/#v22","status":"detected"},{"at":524,"text":"Matt. ix. 35","label":"Matthew 9:35","href":"/mat/9/#v35","status":"detected"},{"at":539,"text":"Acts xvi. 26","label":"Acts 16:26","href":"/act/16/#v26","status":"detected"},{"at":554,"text":"Rom. xii. 4","label":"Romans 12:4","href":"/rom/12/#v4","status":"detected"},{"at":594,"text":"Rev. vii. 17","label":"Revelation 7:17","href":"/rev/7/#v17","status":"detected"},{"at":609,"text":"Acts viii. 31","label":"Acts 8:31","href":"/act/8/#v31","status":"detected"},{"at":981,"text":"Ex. xvi. 23","label":"Exodus 16:23","href":"/exo/16/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.13.2","start":13,"end":13,"heading":"for he shall not","excerpt":"The test of His true guidance lies in the fact that His teaching is the perfect expression of the one will of God: it is not \"of Himself\" (see xv. 4, note). That which is affirmed of the Son is affirmed also of the Spirit. Comp. ch. viii. 26, 40, xv. 15. ... The interpretation of that message by the Spirit goes forward to the end of time.\n\nshall hear] The verb is left absolute. The fact which is declared is that the teaching of the Spirit comes finally from the one source of Truth. The words that follow shew that no distinction is made in this respect between that which is of the Father and that which is of Christ.\n\nSt. JOHN. XVI.\n\nshew] Rather, declare. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":233,"text":"viii. 26, 40","label":"John 8:26","href":"/jhn/8/#v26","status":"detected"},{"at":233,"text":"viii. 26, 40","label":"John 8:40","href":"/jhn/8/#v40","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.14.1","start":14,"end":14,"heading":"He...shall glorify me","excerpt":"The work of the Spirit in relation to the Son is presented as parallel with that of the Son in relation to the Father. Comp. xiv. 26, xvii. 4. He \"glorifies\" the Son, that is, makes Him known in His full majesty by gradual revelation, taking now this fragment and now that from the whole sum of Truth. For the manifestation of the Truth is indeed the glorification of Christ. The pronoun  ... is placed emphatically before the verb. It was Christ, and none other, who was the subject of the Spirit's teaching.\n\nfor (because) be shall...] To make Christ better known is assumed to be the same as spreading His glory.\n\nshall receive] shall take (as in v. 15). The original verb may be rendered either \"receive\" or \" take.\" ... Comp. xx. 22, note.\n\nof mine] All that is Christ's is at first contemplated in its unity (TO (pots'), and then in its manifold parts (all things).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":125,"text":"xiv. 26","label":"John 14:26","href":"/jhn/14/#v26","status":"detected"},{"at":650,"text":"v. 15","label":"John 16:15","href":"/jhn/16/#v15","status":"detected"},{"at":731,"text":"xx. 22","label":"John 20:22","href":"/jhn/20/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.15.1","start":15,"end":15,"heading":"All things...mine","excerpt":"Comp. xvii. 10. therefore said I...] ...\n\nSpirit was a message of absolute divine Truth ; that Truth which belonged to the Father belonged also to the Son ; therefore Christ could say that the Spirit would take of that which was His in order to fulfil His works.\n\nshall take] According to the true reading, taketh. The work is even now begun  ..., and not wholly future (shall take, i, v. 14).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":6,"text":"xvii. 10","label":"John 17:10","href":"/jhn/17/#v10","status":"detected"},{"at":386,"text":"v. 14","label":"John 16:14","href":"/jhn/16/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.16.1","start":16,"end":16,"heading":"ye shall not see me...ye shall see me","excerpt":"ye behold me no more. ..ye shall see me. The last clause, because I go unto the Father, must be omitted in accordance with a very strong combination of authorities. The words have evidently been introduced from v. 17; and they do not occur in the Lord's repetition of the sentence, v. 19. This verse offers a superficial contradiction to xiv. 19, which may perhaps have arrested the attention of the disciples. Comp. v. 12, viii. 14. In xiv. 19 the thought is of the contrast between the world and the disciples ; here the thought is of the contrast between two stages in the spiritual history of the disciples themselves. As contrasted with the world the disciples never lost the vision of Christ. Their life was unbroken even as His life, and so also their direct relation to Him. But on the other hand, the form of their vision was altered. 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 shewed Him in His true nature.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":211,"text":"v. 17","label":"John 16:17","href":"/jhn/16/#v17","status":"detected"},{"at":282,"text":"v. 19","label":"John 16:19","href":"/jhn/16/#v19","status":"detected"},{"at":417,"text":"v. 12","label":"John 16:12","href":"/jhn/16/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.16-24.1","start":16,"end":24,"heading":"6. Sorrow turned to joy (xvi. 16—24).","excerpt":"The prospect of the fulfilment of the work of the Paraclete for the world and for the disciples is followed by a revelation of the condition in which the disciples themselves will be. They are to stand in a new relation to Christ (16 — 18). A time of bitter sorrow is to be followed by joy (19, 20), by joy springing (so to speak) naturally out of the sorrow (21, 22) ; and this joy is to be carried to its complete fulfilment (23, 24).\n\nIn this and the following section the disciples again, though in a body and at first indirectly, appear as speakers. The form of the first part of the discourses is partly resumed at the close, though under new conditions.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.17.1","start":17,"end":17,"heading":"Then said some of his disciples","excerpt":"Some of his disciples therefore said. .. The particularity of the expression, as compared with v. 29, iv. 33, seems to mark a distinct impression on the mind of the Evangelist as to the actual scene. He, we may suppose, was himself silent.\n\namong themselves] Rather, one to another  ..., iv. 33, and so xix. 24. ...\n\nWhat is this...] The difficulty of the disciples was twofold, (1) as to the fact itself which was announced, and (2) as to the reason which they felt to be alleged in explanation of it. It is best to keep the rendering because, for the conjunction  ... which introduces the second clause. It may however serve simply to introduce the words quoted: and I go to the Father. But v. 10 seems to shew that it was not only the departure which was perplexing, but also the consequences connected with it ; and it is from this verse that the words are quoted, since they are not found in the true text of v. 16.\n\nye shall not see me] ye behold me not.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":95,"text":"v. 29","label":"John 16:29","href":"/jhn/16/#v29","status":"detected"},{"at":693,"text":"v. 10","label":"John 16:10","href":"/jhn/16/#v10","status":"detected"},{"at":914,"text":"v. 16","label":"John 16:16","href":"/jhn/16/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.18.1","start":18,"end":18,"heading":"What is this that he saith, A little while","excerpt":"What is this little while whereof he speaketh? What are these strange intervals, marked by separation and change, which break the tenour of our intercourse ?\n\n(we cannot tell] we know not.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.19.1","start":19,"end":19,"heading":"Now Jesus knew","excerpt":"The word used probably indicates an outward occasion for the Lord's words, though indeed He read the heart. The anxious looks and whisperings of the disciples would alone be sufficient to reveal their wish. ... Comp. ii. 24, note.\n\nof that 1 said] concerning this, that  ... I said. ye shall not see me] ye behold me not.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":217,"text":"ii. 24","label":"John 2:24","href":"/jhn/2/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.20.1","start":20,"end":20,"heading":"ye shall","excerpt":"The order in this first clause is very remarkable  .... Attention is at once fixed on the sadness of the immediate future for the disciples. ... And they shall be your lot. Meanwhile the world shall rejoice. Yes : this shall be the issue of that first 'little while.' Ye (omit and) shall be sorrowful; but your sorrow, in that you think that you have lost me, shall be turned into joy. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.20.2","start":20,"end":20,"heading":"ye shall weep and lament","excerpt":"The words mark the open expression of intense sorrow. Such lamentation was the natural accompaniment of Christ's death. Comp. Luke xxiii. 27 f., ch. xx. ii.\n\nthe world shall rejoice] as having been freed from one who was a dangerous innovator as well as a condemner of its ways.\n\nand (omit) ye  ... shall be sorrowful] The inward feeling is now substituted for the outward expression of grief. The first sharp utterance or lamentation was to be followed by a more permanent sorrow. The words, which had an immediate fulfilment in the experience of the Apostles before the Resurrection, and again before Pentecost, have also a wider application. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":126,"text":"Luke xxiii. 27","label":"Luke 23:27","href":"/luk/23/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.20.3","start":20,"end":20,"heading":"","excerpt":"turned into  ...] Comp. Matt. xxi. 42 ; Luke xiii. 19 ; Acts iv. 11, v. 36 ; 1 Pet. ii. 7; Rom. xi. 9; 1 Cor. xv. 45; Rev. viii. 11, xvi. 19. The sorrow itself is transformed.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":24,"text":"Matt. xxi. 42","label":"Matthew 21:42","href":"/mat/21/#v42","status":"detected"},{"at":40,"text":"Luke xiii. 19","label":"Luke 13:19","href":"/luk/13/#v19","status":"detected"},{"at":56,"text":"Acts iv. 11","label":"Acts 4:11","href":"/act/4/#v11","status":"detected"},{"at":69,"text":"v. 36","label":"Acts 5:36","href":"/act/5/#v36","status":"detected"},{"at":77,"text":"1 Pet. ii. 7","label":"1 Peter 2:7","href":"/1pe/2/#v7","status":"detected"},{"at":91,"text":"Rom. xi. 9","label":"Romans 11:9","href":"/rom/11/#v9","status":"detected"},{"at":103,"text":"1 Cor. xv. 45","label":"1 Corinthians 15:45","href":"/1co/15/#v45","status":"detected"},{"at":118,"text":"Rev. viii. 11","label":"Revelation 8:11","href":"/rev/8/#v11","status":"detected"},{"at":133,"text":"xvi. 19","label":"Revelation 16:19","href":"/rev/16/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.20-30.1","start":20,"end":30,"heading":"20—30.","excerpt":"The Lord in His answer takes for granted that which He had already made known, and reveals the character of the double interval (20—22), and the new relation to the Father realised for the disciples by His departure (23, 24).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.21.1","start":21,"end":21,"heading":"A woman","excerpt":"The exact form of expression  ... marks not simply a single case, but the universal law. The illustration is not taken from any one woman, but from woman as such.\n\nfor joy] for the joy, the special joy which answered to her pangs.\n\na man] a being endowed with all the gifts of humanity  .... The potential fulness of the completed life is regarded as present to the mother's mind.\n\nborn into the world] The complex phrase marks not only the fact but the sphere of the new life. The man is introduced to a place in the great order in which he has a part to play. Comp. viii. 26.\n\nThe image of a new birth is constantly applied to the institution of Messiah's kingdom. Comp. Matt. xxiv. 8 ; Mark xiii. 8  ... ; Rom. viii. 22  .... And it is applied more generally to the passage to joy through sorrow: Isai. lxvi. 6 ff.; Hos. xiii. 13. St Paul uses the same image to describe the relation of an apostle to his converts, Gal. iv. 19.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":568,"text":"viii. 26","label":"John 8:26","href":"/jhn/8/#v26","status":"detected"},{"at":673,"text":"Matt. xxiv. 8","label":"Matthew 24:8","href":"/mat/24/#v8","status":"detected"},{"at":689,"text":"Mark xiii. 8","label":"Mark 13:8","href":"/mrk/13/#v8","status":"detected"},{"at":709,"text":"Rom. viii. 22","label":"Romans 8:22","href":"/rom/8/#v22","status":"detected"},{"at":800,"text":"Isai. lxvi. 6","label":"Isaiah 66:6","href":"/isa/66/#v6","status":"detected"},{"at":819,"text":"Hos. xiii. 13","label":"Hosea 13:13","href":"/hos/13/#v13","status":"detected"},{"at":918,"text":"Gal. iv. 19","label":"Galatians 4:19","href":"/gal/4/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.22.1","start":22,"end":22,"heading":"And ye now therefore","excerpt":"Or, Ye also therefore now.... The application or the image (therefore) clearly indicates that something more is intended by it than the mere passage of the disciples through suffering to joy. The proper idea of birth-throes is not that of the transition from suffering to joy, but of suffering as the necessary condition and preparation for joy. Under this aspect the disciples in some sense occupied the position of the mother. It was their office, as the representatives of the Church, to realise the Christ of the Resurrection and present Him to the world (comp. Rev. xii. 2 ff.). The time of transition from their present state to that future state was necessarily a period of anguish, and that time was even now come (now ye have). But the image is not exhausted by this application. It appears also to have a reference to Christ Himself. For Him death was as the travail-pain issuing in a new life (Acts ii. 24). His passage through the grave was as the new birth of humanity brought about through the extremity of sorrow.\n\nhave sorrow] The phrase is not identical with be sorrowful, but expresses the full realisation of sorrow. See iii. 15, note.\n\nI (will see you again] The implied reference to Christ as Himself rising through the Passion to His glory seems to have led to the use of the first person here, as contrasted with the second person which was used before  ...J\"? shall see me). The highest blessing lies not in the thought that God is the object of our regard, but that we are objects of God's regard. Comp. Gal. iv. 9 ; 1 Cor. viii. 3; (ch. x. 14, 15).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":566,"text":"Rev. xii. 2","label":"Revelation 12:2","href":"/rev/12/#v2","status":"detected"},{"at":905,"text":"Acts ii. 24","label":"Acts 2:24","href":"/act/2/#v24","status":"detected"},{"at":1529,"text":"Gal. iv. 9","label":"Galatians 4:9","href":"/gal/4/#v9","status":"detected"},{"at":1542,"text":"1 Cor. viii. 3","label":"1 Corinthians 8:3","href":"/1co/8/#v3","status":"detected"},{"at":1563,"text":"x. 14, 15","label":"John 10:14–15","href":"/jhn/10/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.22.2","start":22,"end":22,"heading":"and your joy...taketh","excerpt":"The sorrow of the disciples (v. 20) underwent a sudden transformation. Their joy was stable. The turn of the sentence implies that they would have enemies, but that their enemies would not prevail.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":29,"text":"v. 20","label":"John 16:20","href":"/jhn/16/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.23.1","start":23,"end":23,"heading":"in that day","excerpt":"when the new relation is realised, and you enjoy the fulness of my glorified presence  .... \"That day\" begins with Pentecost and is consummated at the Return. The Lord now brings before the disciples the consequences of this \"going to the Father\" (v. 17), perfect knowledge, the perfect fulfilment of prayer, perfect joy.\n\nye shall ask me  ... nothing] ye shall ask me no question. All will then be clear. The mysteries which now perplex you will have been illuminated. You will not need to seek my guidance when you enjoy that of the Spirit. The verb  ... appears to answer directly to the same word used before in v. 19  ..., and so to be used in the same sense. The phrase may however be rendered (as A. V.) ye shall ask me nothing, in the sense \" ye shall make no request of me.\" But the context appears to favour the other interpretation. Thus the change in the position of the disciples as suggested in this clause when compared with the next is twofold. Their relation to Christ (the pronoun me stands in a position of emphasis) is to be fulfilled in the recognition of a relation to the Father. The questioning of ignorance is to be replaced by the definite prayer which claims absolute accomplishment as being in conformity with the will of God. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":248,"text":"v. 17","label":"John 16:17","href":"/jhn/16/#v17","status":"detected"},{"at":616,"text":"v. 19","label":"John 16:19","href":"/jhn/16/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.23.2","start":23,"end":23,"heading":"Verily, verily","excerpt":"According to uniform usage this formula introduces a new thought. The preceding clause must therefore, as it seems, te taken rather with what has gone before than with these words.\n\nWhatsoever ye shall ask  ...-\"in my name, he...] Rather, according to the true reading: if ye shall ask anything of. ..he shall give it you in my name.\n\nthe Father] The return of Christ to the Father restored in its completeness the connexion of man with God, which had been broken.\n\ngive it you in my name] Not only is the prayer offered in Christ's name (v. 24, xv. 1 6), but the answer is given in His name. Every divine gift represents in part the working of that Spirit who is sent in His name (xiv. 26).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":539,"text":"v. 24","label":"John 16:24","href":"/jhn/16/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.24.1","start":24,"end":24,"heading":"Hitherto","excerpt":"As yet Christ Himself was not fully revealed. His name in its complete significance was not made known ; nor had the disciples at present the power to enter into its meaning.\n\nask] The end is assumed to be already reached. The command implies a continuous prayer  ..., and not a single petition (Mark vi. 22, atnjo-ov).\n\nmay be full (fulfilled)] The phrase implies not only the fact  ..., but the abiding state which follows  ..., comp. xvii. 13; 1 John i. 4; 2 John 12). This fulness of joy is the divine end of Christ's work according to the Father's will.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":296,"text":"Mark vi. 22","label":"Mark 6:22","href":"/mrk/6/#v22","status":"detected"},{"at":437,"text":"xvii. 13","label":"John 17:13","href":"/jhn/17/#v13","status":"detected"},{"at":447,"text":"1 John i. 4","label":"1 John 1:4","href":"/1jn/1/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.25.1","start":25,"end":25,"heading":"These things...in proverbs","excerpt":"All that had been said since they had left the Upper Room. Of these revelations part had been veiled in figures (the Vine, the Woman in travail), and part was for the time only half intelligible. A deeper meaning lay beneath the words, which could not yet be made plain. It seems to be unnatural to limit the reference to the answer to the question in v. 17. The description applies in fact to all the earthly teaching of the Lord. The necessity which veiled His teaching to the multitudes (Matt, xiii. 11 ff.) influenced, in other ways, His teaching to the disciples. He spoke as they could bear, and under figures of human limitation.\n\nproverbs] Comp. x. 6, note.\n\nbut the time cometh] the hour cometh. Omit but. Comp. iv. 21, note. From the day of Pentecost, Christ, speaking through the Holy Spirit, has declared plainly the relation of the Father to men  ....\n\nshew you] tell you, or declare unto you, vv. 13 ff. ; 1 John i. 2 f. The original word according to the true text  ... marks the origin rather than the destination  ... of the message.\n\nplainly] without reserve, or concealment. Here the objective sense of the original term (irappr] ... prevails. See vii. 13, note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":352,"text":"v. 17","label":"John 16:17","href":"/jhn/16/#v17","status":"detected"},{"at":654,"text":"x. 6","label":"John 10:6","href":"/jhn/10/#v6","status":"detected"},{"at":721,"text":"iv. 21","label":"John 4:21","href":"/jhn/4/#v21","status":"detected"},{"at":907,"text":"vv. 13","label":"John 16:13","href":"/jhn/16/#v13","status":"detected"},{"at":920,"text":"1 John i. 2","label":"1 John 1:2","href":"/1jn/1/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.25-27.1","start":25,"end":27,"heading":"25—27.","excerpt":"The teaching of vv. 23 f. is unfolded more fully in these verses. There will be hereafter no need of questioning, because the revelation will be plain (\"23 a, 25) : the fulfilment of prayer in Christ s name will be absolute, because of the relation established between believers and the Father (23 b, f., 26 f.).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":16,"text":"vv. 23","label":"John 16:23","href":"/jhn/16/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.25-33.1","start":25,"end":33,"heading":"7. After failure, victory (xvi. 25—33).","excerpt":"This section forms a kind of epilogue to the discourses. The Lord gathers up in a brief summary His present and future relations to the disciples (25 — 27), and the character of His mission (28). This is followed by a confession of faith on the part of the disciples (29, 30); to which the Lord replies with a warning, and with a triumphant assurance (31 — 33).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.26.1","start":26,"end":26,"heading":"At that day","excerpt":"v. 23, note. The fulness of knowledge leads to the fulness of prayer. The clearer revelation of the Father issues in the bolder petitions \"in the Son's name ;\" and this revelation is given by the Paraclete after Pentecost.\n\nI say not... that I  ...] Your confidence will then rest upon a direct connexion with God. I speak not therefore of my own intercession in support of your requests. This intercession however is still necessary (1 John ii. 1 f.) so far as the disciples realise imperfectly their position as sons.\n\npray (ask) the Father for you] not directly \"in behalf of you,\" but \"about you\"  ..., as inquiring what was the Father's will, and so laying the case before Him. Comp. Luke iv. 38 ; ch. xvii. 9, 20. This use of ask  ... in connexion with prayer addressed to God is peculiar to St John. It expresses a request made on the basis of fellowship and is used in the Gospel only of the petitions of the Lord (contrast alrfiv, xi. 22, note). This peculiarity of sense explains the use of the word in 1 John v. 16, where the circumstances exclude the idea of prayer for a brother in fellowship with the common Father.\n\n27. the Father himself, without any pleading on my part, loveth you with the love which springs from a natural relationship  ..., for the disciples are also sons (Rom. viii. 15). Comp. v. 20; Rev. iii. 19. This assurance carries out yet further the promise in xiv. 21, 2 3  ....","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":0,"text":"v. 23","label":"John 16:23","href":"/jhn/16/#v23","status":"detected"},{"at":435,"text":"1 John ii. 1","label":"1 John 2:1","href":"/1jn/2/#v1","status":"detected"},{"at":689,"text":"Luke iv. 38","label":"Luke 4:38","href":"/luk/4/#v38","status":"detected"},{"at":707,"text":"xvii. 9, 20","label":"John 17:20","href":"/jhn/17/#v20","status":"detected"},{"at":707,"text":"xvii. 9, 20","label":"John 17:9","href":"/jhn/17/#v9","status":"detected"},{"at":1013,"text":"1 John v. 16","label":"1 John 5:16","href":"/1jn/5/#v16","status":"detected"},{"at":1294,"text":"Rom. viii. 15","label":"Romans 8:15","href":"/rom/8/#v15","status":"detected"},{"at":1316,"text":"v. 20","label":"John 16:20","href":"/jhn/16/#v20","status":"detected"},{"at":1323,"text":"Rev. iii. 19","label":"Revelation 3:19","href":"/rev/3/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.27.1","start":27,"end":27,"heading":"ye have loved me, and","excerpt":"... Comp. Matt. x. 37. The word is used also 1 Cor. xvi. 22. The love of the disciples is to be regarded no less as the sign than as the cause of the Father's love (xiv. 21, 23). His love made their love possible, and then again responded to it  .... ...\n\ncame out from God] According to the true reading, came forth from the Father. ... The twofold requirement of true discipleship is laid down to be : (1) personal devotion, (2) belief in the personal  ... mission of Christ from heaven (xvii. 8). The recognition of the Son depends on a right sense of His relation to the Father. The common reading (from God) obscures this thought.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":10,"text":"Matt. x. 37","label":"Matthew 10:37","href":"/mat/10/#v37","status":"detected"},{"at":45,"text":"1 Cor. xvi. 22","label":"1 Corinthians 16:22","href":"/1co/16/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.28.1","start":28,"end":28,"heading":"came forth from","excerpt":"I came out from.,.. No phrase could express more completely unity of essence than the true original of these words  .... Comp. viii. 42, note. Thus the Lord, while He recognises the faith of the disciples, lays before them a revelation of deeper mysteries. The verse is indeed a brief summary of the whole historic work of Christ : clause answers to clause : the Mission, the Nativity; the Passion, the Ascension.\n\nagain] This revelation is complementary to the other. Comp. 1 John ii. 8.\n\nleave the world] Comp. iv. 3, note.\n\ngo to the Father] That which was before (vv. 10, 17) described as a withdrawal , is now again described as a journey for a purpose  .... Comp. xiv. 12, 28.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":127,"text":"viii. 42","label":"John 8:42","href":"/jhn/8/#v42","status":"detected"},{"at":475,"text":"1 John ii. 8","label":"1 John 2:8","href":"/1jn/2/#v8","status":"detected"},{"at":513,"text":"iv. 3","label":"John 4:3","href":"/jhn/4/#v3","status":"detected"},{"at":568,"text":"vv. 10, 17","label":"John 16:10","href":"/jhn/16/#v10","status":"detected"},{"at":568,"text":"vv. 10, 17","label":"John 16:17","href":"/jhn/16/#v17","status":"detected"},{"at":670,"text":"xiv. 12, 28","label":"John 14:12","href":"/jhn/14/#v12","status":"detected"},{"at":670,"text":"xiv. 12, 28","label":"John 14:28","href":"/jhn/14/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.29.1","start":29,"end":29,"heading":"said unto him","excerpt":"say.\n\nLo, now. ..Now we know...] The revelation seemed to the disciples to have outrun the promise. Their Master had spoken of some future time in which He would give a clear declaration of the Father. They answer, Now thou speakest plainly ; and we need not wait in darkness any longer. Now we know that which makes silent patience easy.\n\nLo] The sharp interjection is characteristic of St John's narrative. It occurs more often in his Gospel than in all the other books of the N. T. together. Comp. iii. 26, v. 14, xi. 36, xii. 19, xix. 4, 5, 14, &c.\n\nplainly] \"In plainness\"  ... ; the slight change of form from v. 25  ... marks a difference between the sphere of the revelation and the simple manner ; ch. vii. 4 ; Eph. vi. 19 ; Col. ii. 15.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":501,"text":"iii. 26","label":"John 3:26","href":"/jhn/3/#v26","status":"detected"},{"at":510,"text":"v. 14","label":"John 16:14","href":"/jhn/16/#v14","status":"detected"},{"at":616,"text":"v. 25","label":"John 16:25","href":"/jhn/16/#v25","status":"detected"},{"at":711,"text":"vii. 4","label":"John 7:4","href":"/jhn/7/#v4","status":"detected"},{"at":720,"text":"Eph. vi. 19","label":"Ephesians 6:19","href":"/eph/6/#v19","status":"detected"},{"at":734,"text":"Col. ii. 15","label":"Colossians 2:15","href":"/col/2/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.29-30.1","start":29,"end":30,"heading":"29—30.","excerpt":"The Lord had interpreted the disciples' thoughts, atid they openly confess their gratitude and faith, as satisfied with what they can grasp already.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.16.30.1","start":30,"end":30,"heading":"Now are we sure","excerpt":"Now we know. The discernment of their thought (v. 19) seemed to the disciples a sure pledge that all was open before Christ. A human helper needs to have the thoughts of those whom he has to help interpreted to him. In such a case the question is the natural prelude to assistance. So the disciples had hitherto stood towards Christ ; but now they had gained a fresh confidence. It was enough for the believer to feel the want. The Lord would satisfy it as was best, without requiring to hear it from him.\n\nearnest forth from God] This common confession of faith shews how little even yet 31 Jesus answered them, Do ye now believe ?","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":47,"text":"v. 19","label":"John 16:19","href":"/jhn/16/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]}],"citedBy":{"1":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.15.18.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:18","href":"/jhn/15/#v18-bengel","text":"xvi. 1-4","snippet":"… described, 1) the unreasonable hatred of the world in general, ver. 18-25 : 2) the confirmation of the truth which stands in contrast to the same, ver. 26, 27: 3) the hatred accompanied with more violent paroxysms, ch. xvi. 1-4: 4) the greater force of the confirmation, ver. 5-11.—V. g.] ... know ye) [But Engl."},{"id":"westcott.JHN.13.30.3","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:30","href":"/jhn/13/#v30-westcott","text":"xvi. 1","snippet":"Comp. xv. 1 8 ff.; xvi. 1 ff.), on the Paraclete (xiv. 16 f., 25 f.; comp. xv. 26, xvi. 8 ff.), and on Christ's coming (xiv. 3, 18, 28; comp. xvi. 1 6, 22), is examined in detail."},{"id":"westcott.JHN.16.4.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:4","href":"/jhn/16/#v4-westcott","text":"v. 1","snippet":"these things] See v. 1, note."},{"id":"westcott.JHN.16.6.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:6","href":"/jhn/16/#v6-westcott","text":"vv. 1, 4","snippet":"Comp. vv. 1, 4."}],"2":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.15.18.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:18","href":"/jhn/15/#v18-bengel","text":"xvi. 1-4","snippet":"… described, 1) the unreasonable hatred of the world in general, ver. 18-25 : 2) the confirmation of the truth which stands in contrast to the same, ver. 26, 27: 3) the hatred accompanied with more violent paroxysms, ch. xvi. 1-4: 4) the greater force of the confirmation, ver. 5-11.—V. g.] ... know ye) [But Engl."},{"id":"bengel.JHN.16.10.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:10","href":"/jhn/16/#v10-bengel","text":"ver. 2","snippet":"The world had accounted Jesus as most guilty [Comp. ver. 2, ... as “the Righteous,” 1 John ii. 1, “If any man sin, we have an advocate with the Father, Jesus Christ the Righteous,” thereby obtaining access for believers."}],"3":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.15.18.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:18","href":"/jhn/15/#v18-bengel","text":"xvi. 1-4","snippet":"… described, 1) the unreasonable hatred of the world in general, ver. 18-25 : 2) the confirmation of the truth which stands in contrast to the same, ver. 26, 27: 3) the hatred accompanied with more violent paroxysms, ch. xvi. 1-4: 4) the greater force of the confirmation, ver. 5-11.—V. g.] ... know ye) [But Engl."}],"4":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.13.34.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:34","href":"/jhn/13/#v34-bengel","text":"xvi. 4","snippet":"… the appellation, ‘ friends, xv. 15, “ Henceforth I call you not servants, but I have called you friends; for all things that I have heard of My Father, I have made known unto you;” as to the hatred of the world, ch. xvi. 4, “ These things (as to persecution) have I told you, that when the time shall come, ye may remember that I told you of them."},{"id":"bengel.JHN.14.25.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:25","href":"/jhn/14/#v25-bengel","text":"xvi. 4","snippet":"He said to the disciples, at the time of His staying with them, different things from what He said at the time of His departure; ch. xvi. 4, “ These things I said not unto you at the beginning, because I was with you.”"},{"id":"bengel.JHN.15.18.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:18","href":"/jhn/15/#v18-bengel","text":"xvi. 1-4","snippet":"… described, 1) the unreasonable hatred of the world in general, ver. 18-25 : 2) the confirmation of the truth which stands in contrast to the same, ver. 26, 27: 3) the hatred accompanied with more violent paroxysms, ch. xvi. 1-4: 4) the greater force of the confirmation, ver. 5-11.—V. g.] ... know ye) [But Engl."},{"id":"bengel.JHN.15.27.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:27","href":"/jhn/15/#v27-bengel","text":"xvi. 4","snippet":"He shall testify, ver. 26, and the Present, ... ye bear witness) viz., of Me. ... from the beginning) ch. xvi. 4, “ These things I said not unto you at the beginning ... from the beginning, i.e., Ye have been from the beginning, and still are with Me."},{"id":"ryle.JHN.8.25.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:25","href":"/jhn/8/#v25-ryle","text":"xvi. 4","snippet":"(John vi. 64; xv. 27; xvi. 4."},{"id":"westcott.JHN.16.6.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:6","href":"/jhn/16/#v6-westcott","text":"vv. 1, 4","snippet":"Comp. vv. 1, 4."}],"5":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."}],"6":[{"id":"chrysostom.JHN.13.33.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 13:33","href":"/jhn/13/#v33-chrysostom","text":"c. xvi. 6","snippet":"… who were weighed down to sleep, (as another Evangelist saith,— Luke xxii. 45 ,) who were possessed by despondency, as Christ saith Himself, “Because I have said these things unto you, sorrow hath filled your hearts” ( c. xvi. 6 ), how could they retain all these things exactly?"},{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.16.22.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:22","href":"/jhn/16/#v22-bengel","text":"ver. 6","snippet":"… day) This expression is also applied to prayer in ver. 26, which is the subject presently after treated of in this verse. ... ye shall not ask questions, viz. ye shall not ask them under the influence of sorrow, as in ver. 6, but from joy A foretaste of this ... and satisfied acquiescence [mental tranquility, as having within all needful knowledge] follows presently in ver. 30."}],"7":[{"id":"chrysostom.JHN.14.31.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 14:31","href":"/jhn/14/#v31-chrysostom","text":"c. xvi. 7","snippet":"For both the, “remaineth with you” ( c. xvi. 7 ), and, “My departure is expedient for you,” were expressions of One giving comfort."},{"id":"chrysostom.JHN.16.12-15.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 16:12–15","href":"/jhn/16/#v12-chrysostom","text":"ver. 7","snippet":"… had told them, that “‘He shall teach you, and bring to your remembrance’ ( c. xiv. 26 ), and shall comfort you in your afflictions,” (which He Himself did not,) and that “it is expedient for you that I should depart” ( ver. 7 ), and that He should come, and, “‘now ye are not able to bear’ ( ver. 12 ), but then ye shall be able,” and, that “He shall lead you into all truth” ( ver. 13 ); lest hearing these things they should suppose the …"},{"id":"chrysostom.JHN.20.21-23.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 20:21–23","href":"/jhn/20/#v21-chrysostom","text":"c. xvi. 7","snippet":"But how saith He, “If I go not away, He will not come” ( c. xvi. 7 ), and yet giveth them the Spirit?"},{"id":"calvin.JHN.14.16.1","author":"John Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"ref":"John 14:16","href":"/jhn/14/#v16-calvin","text":"John 16:7","snippet":"If I depart, says he, I will send, Him to you, (John 16:7."},{"id":"henry.JHN.8.28-29.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 8:28–29","href":"/jhn/8/#v28-henry","text":"ch. xvi. 7, 8","snippet":"Fourthly, By the death of Christ the pouring out of the Spirit was purchased, who would convince the world that Jesus is he, ch. xvi. 7, 8."},{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"henry.JHN.16.8.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 16:8","href":"/jhn/16/#v8-henry","text":"v. 7","snippet":"The Spirit is called the Comforter (v. 7), and here it is said, He shall convince."},{"id":"bengel.JHN.14.14-15.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:14–15","href":"/jhn/14/#v14-bengel","text":"xvi. 7, 8","snippet":"Comp. ch. xvi. 7, 8, “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."},{"id":"bengel.JHN.16.13.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:13","href":"/jhn/16/#v13-bengel","text":"ver. 7","snippet":"He shall guide) gradually, as you shall have need. ... all, not merely that, which I tell you now as suited to your present capacity, ver. 7; or that truth concerning which the Paraclete shall reprove the world, ver. 8, 9; 1 John ii. 20, “ Ye have an unction from the Holy One, and ye know all things ;” 1 Cor. v. 5, ... every thing ye are enriched by Him in …"},{"id":"ryle.JHN.7.39.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 7:39","href":"/jhn/7/#v39-ryle","text":"xvi. 7","snippet":"It is clear as daylight, from our Lord's language about the Spirit, in John xiv. 16, 17, 26; xv. 26; xvi. 7—15, that believers were meant to receive a far more full and complete outpouring of the Holy Spirit after His ascension than they had received before."},{"id":"westcott.JHN.7.39.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:39","href":"/jhn/7/#v39-westcott","text":"xvi. 7","snippet":"because that] Comp. xvi. 7, note, xx. 17."},{"id":"westcott.JHN.14.16.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:16","href":"/jhn/14/#v16-westcott","text":"xvi. 7","snippet":"Comp. xvi. 7."},{"id":"westcott.JHN.15.26.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:26","href":"/jhn/15/#v26-westcott","text":"xvi. 7","snippet":"I ... will send] Comp. xvi. 7."}],"8":[{"id":"calvin.JHN.7.7.2","author":"John Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"ref":"John 7:7","href":"/jhn/7/#v7-calvin","text":"John 16:8","snippet":"When the Spirit shall come, he will reprove the world of sin, (John 16:8."},{"id":"henry.JHN.8.28-29.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 8:28–29","href":"/jhn/8/#v28-henry","text":"ch. xvi. 7, 8","snippet":"Fourthly, By the death of Christ the pouring out of the Spirit was purchased, who would convince the world that Jesus is he, ch. xvi. 7, 8."},{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.14.6.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:6","href":"/jhn/14/#v6-bengel","text":"xvi. 8","snippet":"… holds to this way, he has life for ever.—V.g.] At the same time, also, three propositions are stated (comp. similarly the three [things, of which the Spirit reproves the world, sin, righteousness, and judgment], ch. xvi. 8), of which the first, that concerning the way, is handled presently after in this verse, “No man cometh to the Father, but by Me;” concerning the truth, at ver. 7, etc., 17, “The Spirit of Truth :—ye know Him ;” …"},{"id":"bengel.JHN.14.14-15.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:14–15","href":"/jhn/14/#v14-bengel","text":"xvi. 7, 8","snippet":"Comp. ch. xvi. 7, 8, “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."},{"id":"bengel.JHN.15.21-23.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:21–23","href":"/jhn/15/#v21-bengel","text":"xvi. 8","snippet":"Him who sent Me) Supply, and [because they knew not] Me: ch. xvi. 8. ... this sin, viz. the sin of unbelief, conjoined: with hatred of Me. ... not) Now they have sin, whilst they have no excuse ..."},{"id":"bengel.JHN.16.6-7.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:6–7","href":"/jhn/16/#v6-bengel","text":"ver. 7, 8","snippet":"All truth [though it seem painful] is good to the saints. ... is expedient for you, in respect of the Paraclete (Comforter), ver. 7, 8, “If I depart, I will send Him unto you;” and in respect of Myself, ver. 16, 17, “ Ye shall see Me, because I go to the Father ;” and in respect of the Father, ver. 23, 24, “In that day, whatsoever ye shall ask the …"},{"id":"bengel.JHN.16.13.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:13","href":"/jhn/16/#v13-bengel","text":"ver. 8, 9","snippet":"He shall guide) gradually, as you shall have need. ... all, not merely that, which I tell you now as suited to your present capacity, ver. 7; or that truth concerning which the Paraclete shall reprove the world, ver. 8, 9; 1 John ii. 20, “ Ye have an unction from the Holy One, and ye know all things ;” 1 Cor. v. 5, ... every thing ye are enriched by Him in all utterance and in all knowledge :” ii. 9, ..."},{"id":"westcott.JHN.3.20.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 3:20","href":"/jhn/3/#v20-westcott","text":"xvi. 8","snippet":"Comp. xvi. 8, note; Rev. iii. 19, and especially Eph. v. 13."}],"9":[{"id":"augustine.JHN.16.8.1","author":"Augustine of Hippo","author_dates":"354-430","tradition":"Patristic (Latin West)","era":"Early church","died":430,"ref":"John 16:8","href":"/jhn/16/#v8-augustine","text":"vers. 8–11","snippet":"… and of judgment: of sin, indeed, because they believe not on me; but of righteousness, because I go to the Father, and ye shall see me no more; and of judgment, because the prince of this world is judged” (vers. 8–11); as if it were sin simply not to believe on Christ; and as if it were very righteousness not to see Christ; and as if that were the very judgment, that the prince of this world, that is, the devil, is judged: all this …"},{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.16.13.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:13","href":"/jhn/16/#v13-bengel","text":"ver. 8, 9","snippet":"He shall guide) gradually, as you shall have need. ... all, not merely that, which I tell you now as suited to your present capacity, ver. 7; or that truth concerning which the Paraclete shall reprove the world, ver. 8, 9; 1 John ii. 20, “ Ye have an unction from the Holy One, and ye know all things ;” 1 Cor. v. 5, ... every thing ye are enriched by Him in all utterance and in all knowledge :” ii. 9, ..."},{"id":"bengel.JHN.16.26.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:26","href":"/jhn/16/#v26-bengel","text":"xvi. 9","snippet":"It is rather owing to the very fact that they belonged to the Father, that now He makes request for them: ch. xvi. 9, “I pray for them, whom Thou hast given Me, for they are Thine.”!"}],"10":[{"id":"augustine.JHN.16.8.1","author":"Augustine of Hippo","author_dates":"354-430","tradition":"Patristic (Latin West)","era":"Early church","died":430,"ref":"John 16:8","href":"/jhn/16/#v8-augustine","text":"vers. 8–11","snippet":"… and of judgment: of sin, indeed, because they believe not on me; but of righteousness, because I go to the Father, and ye shall see me no more; and of judgment, because the prince of this world is judged” (vers. 8–11); as if it were sin simply not to believe on Christ; and as if it were very righteousness not to see Christ; and as if that were the very judgment, that the prince of this world, that is, the devil, is judged: all this …"},{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"henry.JHN.16.7.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 16:7","href":"/jhn/16/#v7-henry","text":"v. 10, and ch. vii. 39","snippet":"See v. 10, and ch. vii. 39."},{"id":"bengel.JHN.16.15-16.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:15–16","href":"/jhn/16/#v15-bengel","text":"ver. 10","snippet":"Comp.ver. 10."},{"id":"westcott.JHN.16.7.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:7","href":"/jhn/16/#v7-westcott","text":"v. 10","snippet":"In v. 10 the idea is that of a \" withdrawal \" ...."},{"id":"westcott.JHN.16.17.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:17","href":"/jhn/16/#v17-westcott","text":"v. 10","snippet":"But v. 10 seems to shew that it was not only the departure which was perplexing, but also the consequences connected with it ; and it is from this verse that the words are quoted, since they are not found in the true text of v. …"},{"id":"westcott.JHN.16.28.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:28","href":"/jhn/16/#v28-westcott","text":"vv. 10, 17","snippet":"go to the Father] That which was before (vv. 10, 17) described as a withdrawal , is now again described as a journey for a purpose ...."}],"11":[{"id":"augustine.JHN.16.8.1","author":"Augustine of Hippo","author_dates":"354-430","tradition":"Patristic (Latin West)","era":"Early church","died":430,"ref":"John 16:8","href":"/jhn/16/#v8-augustine","text":"vers. 8–11","snippet":"… and of judgment: of sin, indeed, because they believe not on me; but of righteousness, because I go to the Father, and ye shall see me no more; and of judgment, because the prince of this world is judged” (vers. 8–11); as if it were sin simply not to believe on Christ; and as if it were very righteousness not to see Christ; and as if that were the very judgment, that the prince of this world, that is, the devil, is judged: all this …"},{"id":"henry.JHN.12.31.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 12:31","href":"/jhn/12/#v31-henry","text":"ch. xvi. 11","snippet":"Thirdly, It is a judgment of condemnation given against the powers of darkness; see ch. xvi. 11."},{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."}],"12":[{"id":"chrysostom.JHN.15.14-15.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 15:14–15","href":"/jhn/15/#v14-chrysostom","text":"c. xvi. 12","snippet":"( c. xvi. 12."},{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.14.26.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:26","href":"/jhn/14/#v26-bengel","text":"xvi. 12, 13","snippet":"For that Paraclete taught other things also: ch. xvi. 12, 13, “I have yet many things to say unto you, but ye cannot bear them now."},{"id":"bengel.JHN.16.6-7.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:6–7","href":"/jhn/16/#v6-bengel","text":"ver. 12, 13","snippet":"… Father, ver. 23, 24, “In that day, whatsoever ye shall ask the Father in My name, He will give it you.” ... for) The office of the Paraclete is twofold, viz., towards the world in this place, and towards believers in ver. 12, 13, “ He will guide you into all truth.” ... if I depart not; if I go) These verbs differ: the former has more reference to the terminus a quo (the place from which the departure takes place); the latter, to the terminus …"},{"id":"westcott.JHN.16.11.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:11","href":"/jhn/16/#v11-westcott","text":"vv. 12, 13","snippet":"He carries forward the work which Christ had begun for the disciples, and guides them into all the Truth (vv. 12, 13). ..."},{"id":"westcott.JHN.16.16.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:16","href":"/jhn/16/#v16-westcott","text":"v. 12","snippet":"Comp. v. 12, viii. 14."}],"13":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.3.11.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 3:11","href":"/jhn/3/#v11-bengel","text":"xvi. 13","snippet":"… as to the Son, ver. 32, “ What He hath seen and heard, that He testifieth:” as to the Holy Spirit, ver. 8, 34, “He whom God hath sent, speaketh the words of God; for God giveth not the Spirit by measure unto Him ;” ch. xvi. 13, “The Spirit of truth—shall not speak of Himself; but whatsoever He shall hear, that shall He speak ;” [also ch. v. 30, I can of mine own self do nothing ; as I hear, I judge.] ..."},{"id":"bengel.JHN.5.19.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:19","href":"/jhn/5/#v19-bengel","text":"xvi. 13","snippet":"So concerning the Holy Spirit, ch. xvi. 13, “ The Spirit of truth—shall not speak of Himself: but whatsoever He shall hear, that shall He speak :’ where also an antithesis follows, most closely resembling this passage."},{"id":"bengel.JHN.14.17.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:17","href":"/jhn/14/#v17-bengel","text":"xvi. 13","snippet":"the Spirit of truth) appellation: ch. xvi. 13, “ When He, the Spirit of truth, is come, He will guide you into all truth: for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak: and He will show you things to come."},{"id":"bengel.JHN.14.26.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:26","href":"/jhn/14/#v26-bengel","text":"xvi. 12, 13","snippet":"For that Paraclete taught other things also: ch. xvi. 12, 13, “I have yet many things to say unto you, but ye cannot bear them now."},{"id":"bengel.JHN.16.6-7.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:6–7","href":"/jhn/16/#v6-bengel","text":"ver. 12, 13","snippet":"… Father, ver. 23, 24, “In that day, whatsoever ye shall ask the Father in My name, He will give it you.” ... for) The office of the Paraclete is twofold, viz., towards the world in this place, and towards believers in ver. 12, 13, “ He will guide you into all truth.” ... if I depart not; if I go) These verbs differ: the former has more reference to the terminus a quo (the place from which the departure takes place); the latter, to the terminus …"},{"id":"bengel.JHN.16.12.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:12","href":"/jhn/16/#v12-bengel","text":"ver. 13","snippet":"The Paraclete shall speak (of them, ver. 13)."},{"id":"ryle.JHN.5.30.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 5:30","href":"/jhn/5/#v30-ryle","text":"John xvi. 13","snippet":"(John xvi. 13."},{"id":"westcott.JHN.14.26.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:26","href":"/jhn/14/#v26-westcott","text":"xvi. 13","snippet":"Comp. xvi. 13; 1 John ii. 20, 27."},{"id":"westcott.JHN.16.11.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:11","href":"/jhn/16/#v11-westcott","text":"vv. 12, 13","snippet":"He carries forward the work which Christ had begun for the disciples, and guides them into all the Truth (vv. 12, 13). ..."},{"id":"westcott.JHN.16.25.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:25","href":"/jhn/16/#v25-westcott","text":"vv. 13","snippet":"shew you] tell you, or declare unto you, vv. 13 ff. ; 1 John i. 2 f."}],"14":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"henry.JHN.17.9.4","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 17:9","href":"/jhn/17/#v9-henry","text":"ch. xvi. 14","snippet":"The apostles preached and wrought miracles in Christ's name; the Spirit in them glorified Christ (ch. xvi. 14): \"I am glorified in them, and therefore,\" [1.] \"I concern myself for them."},{"id":"bengel.JHN.16.13.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:13","href":"/jhn/16/#v13-bengel","text":"ver. 13, 14, 15","snippet":"He will announce, is thrice repeated, ver. 13, 14, 15."},{"id":"westcott.JHN.16.15.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:15","href":"/jhn/16/#v15-westcott","text":"v. 14","snippet":"The work is even now begun ..., and not wholly future (shall take, i, v. 14)."},{"id":"westcott.JHN.16.29.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:29","href":"/jhn/16/#v29-westcott","text":"v. 14","snippet":"Comp. iii. 26, v. 14, xi. 36, xii. 19, xix. 4, 5, 14, &c."}],"15":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.14.3.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:3","href":"/jhn/14/#v3-bengel","text":"xvi. 15","snippet":"The house of the Father is the house of the Son: ch. xvi. 15, “ All things that the Father hath are Mine.”"},{"id":"bengel.JHN.16.13.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:13","href":"/jhn/16/#v13-bengel","text":"ver. 13, 14, 15","snippet":"He will announce, is thrice repeated, ver. 13, 14, 15."},{"id":"westcott.JHN.16.14.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:14","href":"/jhn/16/#v14-westcott","text":"v. 15","snippet":"shall receive] shall take (as in v. 15)."}],"16":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.7.33.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:33","href":"/jhn/7/#v33-bengel","text":"xvi. 16","snippet":"Such a text occurs also, ch. xvi. 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 not find Me) Afterwards He speaks more sternly, “ ye shall die in your sin,” ch. …"},{"id":"bengel.JHN.8.57.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 8:57","href":"/jhn/8/#v57-bengel","text":"xvi. 16, 22","snippet":"Abraham) He had died 1850 years before this colloquy. ... hast thou seen) They speak (and rightly so, indeed; comp. ch. xvi. 16, 22, “ A little while, and ye shall not see Me, and again, a little while and ye shall see Me,” etc.: “Ye now have sorrow, but I will see you again,”) by the force of correlatives."},{"id":"bengel.JHN.16.6-7.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:6–7","href":"/jhn/16/#v6-bengel","text":"ver. 16, 17","snippet":"All truth [though it seem painful] is good to the saints. ... is expedient for you, in respect of the Paraclete (Comforter), ver. 7, 8, “If I depart, I will send Him unto you;” and in respect of Myself, ver. 16, 17, “ Ye shall see Me, because I go to the Father ;” and in respect of the Father, ver. 23, 24, “In that day, whatsoever ye shall ask the Father in My name, He will give it you.” ... for) The office of the Paraclete is …"},{"id":"bengel.JHN.16.22.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:22","href":"/jhn/16/#v22-bengel","text":"ver. 16","snippet":"I will see) ver. 16, ye shall see Me."},{"id":"bengel.JHN.16.24-25.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:24–25","href":"/jhn/16/#v24-bengel","text":"ver. 16","snippet":"(ch. x. 6) is a mode of speaking whereby is meant not the literal thing, which the words express to the ear, but, yet something not unlike it (from which notion also the term ... a little while ; ver. 16, whereupon the disciples said, What is this? ver. 18. ... concerning) The same particle occurs in the following verse."},{"id":"westcott.JHN.16.17.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:17","href":"/jhn/16/#v17-westcott","text":"v. 16","snippet":"… 10 seems to shew that it was not only the departure which was perplexing, but also the consequences connected with it ; and it is from this verse that the words are quoted, since they are not found in the true text of v. 16."}],"17":[{"id":"chrysostom.JHN.16.26-28.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 16:26–28","href":"/jhn/16/#v26-chrysostom","text":"ver. 17","snippet":"When therefore He said, “A little while, and ye shall not see Me; and again a little while, and ye shall see Me” ( ver. 17 ), they with reason did not understand Him."},{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.7.35-36.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:35–36","href":"/jhn/7/#v35-bengel","text":"xvi. 17","snippet":"Comp. ch. xvi. 17, The disciples, “ 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.”"},{"id":"bengel.JHN.16.6-7.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:6–7","href":"/jhn/16/#v6-bengel","text":"ver. 16, 17","snippet":"All truth [though it seem painful] is good to the saints. ... is expedient for you, in respect of the Paraclete (Comforter), ver. 7, 8, “If I depart, I will send Him unto you;” and in respect of Myself, ver. 16, 17, “ Ye shall see Me, because I go to the Father ;” and in respect of the Father, ver. 23, 24, “In that day, whatsoever ye shall ask the Father in My name, He will give it you.” ... for) The office of the Paraclete is …"},{"id":"westcott.JHN.4.33.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:33","href":"/jhn/4/#v33-westcott","text":"xvi. 17","snippet":"Comp. xvi. 17."},{"id":"westcott.JHN.16.16.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:16","href":"/jhn/16/#v16-westcott","text":"v. 17","snippet":"The words have evidently been introduced from v. 17; and they do not occur in the Lord's repetition of the sentence, v. 19."},{"id":"westcott.JHN.16.23.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:23","href":"/jhn/16/#v23-westcott","text":"v. 17","snippet":"The Lord now brings before the disciples the consequences of this \"going to the Father\" (v. 17), perfect knowledge, the perfect fulfilment of prayer, perfect joy."},{"id":"westcott.JHN.16.25.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:25","href":"/jhn/16/#v25-westcott","text":"v. 17","snippet":"It seems to be unnatural to limit the reference to the answer to the question in v. 17."},{"id":"westcott.JHN.16.28.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:28","href":"/jhn/16/#v28-westcott","text":"vv. 10, 17","snippet":"go to the Father] That which was before (vv. 10, 17) described as a withdrawal , is now again described as a journey for a purpose ...."}],"18":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.16.24-25.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:24–25","href":"/jhn/16/#v24-bengel","text":"ver. 18","snippet":"… whereby is meant not the literal thing, which the words express to the ear, but, yet something not unlike it (from which notion also the term ... a little while ; ver. 16, whereupon the disciples said, What is this? ver. 18. ... concerning) The same particle occurs in the following verse."}],"19":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.16.22.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:22","href":"/jhn/16/#v22-bengel","text":"ver. 19, 25","snippet":"Comp. ver. 19, 25; ch. xxi. 12, “None of the disciples durst ask Him, Who art Thou? knowing that it was the Lord."},{"id":"bengel.JHN.21.16.3","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 21:16","href":"/jhn/21/#v16-bengel","text":"xvi. 19","snippet":"… of Judas and of others, ch. vi. 64, 70: The death of Lazarus, ch. xi. 11: That His hour had come, ch. xiii, 1: The treachery of Judas, ver. 8: The denial of Peter, ver. 38: The disciples’ desire to question Him, ch. xvi. 19: And all things, ver. 30: The several things which should come upon Him, ch. xviii. 4: And their consummation, ch. xix. 28."},{"id":"westcott.JHN.16.16.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:16","href":"/jhn/16/#v16-westcott","text":"v. 19","snippet":"The words have evidently been introduced from v. 17; and they do not occur in the Lord's repetition of the sentence, v. 19."},{"id":"westcott.JHN.16.23.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:23","href":"/jhn/16/#v23-westcott","text":"v. 19","snippet":"The verb ... appears to answer directly to the same word used before in v. 19 ..., and so to be used in the same sense."},{"id":"westcott.JHN.16.30.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:30","href":"/jhn/16/#v30-westcott","text":"v. 19","snippet":"The discernment of their thought (v. 19) seemed to the disciples a sure pledge that all was open before Christ."}],"20":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"henry.JHN.16.19.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 16:19","href":"/jhn/16/#v19-henry","text":"v. 20","snippet":"… 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 (v. 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."},{"id":"ryle.JHN.8.51.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:51","href":"/jhn/8/#v51-ryle","text":"xvi. 20, 23","snippet":"See John i. 51; iii. 3, 5, 11; v. 19, 24, 25; vi. 26, 32, 47, 53; viii. 34, 51, 58; x. 1, 7; xii. 24; xiii. 16, 20, 21, 38; xiv. 12; xvi. 20, 23; xxi. 18."},{"id":"westcott.JHN.11.31.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:31","href":"/jhn/11/#v31-westcott","text":"xvi. 20","snippet":"Comp. xvi. 20, xx. 11 ff."},{"id":"westcott.JHN.16.22.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:22","href":"/jhn/16/#v22-westcott","text":"v. 20","snippet":"The sorrow of the disciples (v. 20) underwent a sudden transformation."},{"id":"westcott.JHN.16.26.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:26","href":"/jhn/16/#v26-westcott","text":"v. 20","snippet":"Comp. v. 20; Rev. iii. 19."}],"21":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.16.15-16.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:15–16","href":"/jhn/16/#v15-bengel","text":"ver. 21","snippet":"Comp. the expression hour, ver. 21 : and now, ver. 22."}],"22":[{"id":"chrysostom.JHN.20.19-20.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 20:19–20","href":"/jhn/20/#v19-chrysostom","text":"c. xvi. 22","snippet":"For what He said before the Crucifixion, that “I will see you again, and your heart shall rejoice, and your joy no man taketh from you” ( c. xvi. 22 ), this He now accomplished in deed; but all these things led them to a most exact faith."},{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"henry.JHN.20.20.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 20:20","href":"/jhn/20/#v20-henry","text":"ch. xvi. 22","snippet":"Now that word of Christ was fulfilled (ch. xvi. 22), I will see you again, and your heart shall rejoice."},{"id":"bengel.JHN.8.57.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 8:57","href":"/jhn/8/#v57-bengel","text":"xvi. 16, 22","snippet":"Abraham) He had died 1850 years before this colloquy. ... hast thou seen) They speak (and rightly so, indeed; comp. ch. xvi. 16, 22, “ A little while, and ye shall not see Me, and again, a little while and ye shall see Me,” etc.: “Ye now have sorrow, but I will see you again,”) by the force of correlatives."},{"id":"bengel.JHN.16.6-7.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:6–7","href":"/jhn/16/#v6-bengel","text":"ver. 22","snippet":"heart) ver. 22, “ Ye now therefore have sorrow, but I will see you again, and your heart shall rejoice.” ..."},{"id":"bengel.JHN.16.15-16.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:15–16","href":"/jhn/16/#v15-bengel","text":"ver. 22","snippet":"Comp. the expression hour, ver. 21 : and now, ver. 22."},{"id":"bengel.JHN.16.19-21.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:19–21","href":"/jhn/16/#v19-bengel","text":"ver. 22","snippet":"… because the woman is then rather held fast in the throes of actual labour. ... a human being) whether a son or a daughter. ... into the world) How much greater will be your joy, to see Jesus, restored alive to you, ver. 22."},{"id":"ryle.JHN.20.20.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 20:20","href":"/jhn/20/#v20-ryle","text":"John xvi. 22","snippet":"(John xvi. 22."},{"id":"westcott.JHN.3.15.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 3:15","href":"/jhn/3/#v15-westcott","text":"xvi. 22","snippet":"Comp. xvi. 22, have sorrow."},{"id":"westcott.JHN.16.13.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:13","href":"/jhn/16/#v13-westcott","text":"v. 22","snippet":"Comp. v. 22 ; Matt. ix. 35 ; Acts xvi. 26 ; Rom. xii. 4."}],"23":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.16.6-7.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:6–7","href":"/jhn/16/#v6-bengel","text":"ver. 23, 24","snippet":"… you, in respect of the Paraclete (Comforter), ver. 7, 8, “If I depart, I will send Him unto you;” and in respect of Myself, ver. 16, 17, “ Ye shall see Me, because I go to the Father ;” and in respect of the Father, ver. 23, 24, “In that day, whatsoever ye shall ask the Father in My name, He will give it you.” ... for) The office of the Paraclete is twofold, viz., towards the world in this place, and towards believers in ver. 12, 13, “ He …"},{"id":"bengel.JHN.16.28-29.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:28–29","href":"/jhn/16/#v28-bengel","text":"ver. 23","snippet":"(see note, ver. 23) implies a certain equality in the asker, as of king with king (Luke xiv. 32), or at least familiarity."},{"id":"ryle.JHN.8.51.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:51","href":"/jhn/8/#v51-ryle","text":"xvi. 20, 23","snippet":"See John i. 51; iii. 3, 5, 11; v. 19, 24, 25; vi. 26, 32, 47, 53; viii. 34, 51, 58; x. 1, 7; xii. 24; xiii. 16, 20, 21, 38; xiv. 12; xvi. 20, 23; xxi. 18."},{"id":"ryle.JHN.16.26.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 16:26","href":"/jhn/16/#v26-ryle","text":"ver. 23","snippet":"It is singular that the Greek word rendered \" pray \" at the end of the verse, is the same that is used to signify \" ask questions,\" or \" make inquiry,\" in ver. 23."},{"id":"westcott.JHN.16.25-27.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:25–27","href":"/jhn/16/#v25-westcott","text":"vv. 23","snippet":"The teaching of vv. 23 f. is unfolded more fully in these verses."},{"id":"westcott.JHN.16.26.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:26","href":"/jhn/16/#v26-westcott","text":"v. 23","snippet":"v. 23, note."}],"24":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.13.34.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:34","href":"/jhn/13/#v34-bengel","text":"xvi. 24","snippet":"Comp. as to prayer, ch. xvi. 24, “ Hitherto have ye asked nothing in My name: ask, and ye shall receive, that your joy may be full ;” as to giving them the appellation, ‘ friends, xv. 15, “ Henceforth I call you not servants, but I have called you …"},{"id":"bengel.JHN.16.6-7.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:6–7","href":"/jhn/16/#v6-bengel","text":"ver. 23, 24","snippet":"… you, in respect of the Paraclete (Comforter), ver. 7, 8, “If I depart, I will send Him unto you;” and in respect of Myself, ver. 16, 17, “ Ye shall see Me, because I go to the Father ;” and in respect of the Father, ver. 23, 24, “In that day, whatsoever ye shall ask the Father in My name, He will give it you.” ... for) The office of the Paraclete is twofold, viz., towards the world in this place, and towards believers in ver. 12, 13, “ He …"},{"id":"westcott.JHN.16.23.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:23","href":"/jhn/16/#v23-westcott","text":"v. 24","snippet":"give it you in my name] Not only is the prayer offered in Christ's name (v. 24, xv. 1 6), but the answer is given in His name."}],"25":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.16.22.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:22","href":"/jhn/16/#v22-bengel","text":"ver. 19, 25","snippet":"Comp. ver. 19, 25; ch. xxi. 12, “None of the disciples durst ask Him, Who art Thou? knowing that it was the Lord."},{"id":"bengel.JHN.16.28-29.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:28–29","href":"/jhn/16/#v28-bengel","text":"ver. 25","snippet":"(ver. 25) or parabolic and dark SAYING. ... now) They have not to wait for another hour: ver. 25, “The hour ... cometh when I shall no more speak unto you in proverbs."},{"id":"westcott.JHN.10.6.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:6","href":"/jhn/10/#v6-westcott","text":"xvi. 25, 39","snippet":"Vulg. proverbium) is elsewhere translated proverb, ch. xvi. 25, 39 ; (2 Pet. ii. 22). ..."},{"id":"westcott.JHN.16.29.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:29","href":"/jhn/16/#v29-westcott","text":"v. 25","snippet":"plainly] \"In plainness\" ... ; the slight change of form from v. 25 ... marks a difference between the sphere of the revelation and the simple manner ; ch. vii. 4 ; Eph. vi. 19 ; Col. ii. 15."}],"26":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.16.22.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:22","href":"/jhn/16/#v22-bengel","text":"ver. 26","snippet":"… The Present, by which it is signified that the joy is sure, a joy which can be thwarted by no enemy, whatever may be now for the present impending: ver. 32. ... im that day) This expression is also applied to prayer in ver. 26, which is the subject presently after treated of in this verse. ... ye shall not ask questions, viz. ye shall not ask them under the influence of sorrow, as in ver. 6, but from joy A foretaste of this ... and satisfied …"},{"id":"bengel.JHN.16.24-25.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:24–25","href":"/jhn/16/#v24-bengel","text":"ver. 26","snippet":"I shall show you concerning the Father, and in ver. 26, I will pray (request) the Father concerning (for) you, are sweetly correlative."},{"id":"ryle.JHN.4.31.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 4:31","href":"/jhn/4/#v31-ryle","text":"xvi. 26","snippet":"(John xiv. 16 ; xvi. 26 ; xvii. 9, 15, 20."},{"id":"westcott.JHN.11.22.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:22","href":"/jhn/11/#v22-westcott","text":"xvi. 26","snippet":"Comp. xvi. 26, note."}],"27":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"henry.JHN.16.28.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 16:28","href":"/jhn/16/#v28-henry","text":"v. 27","snippet":"Christ had commended his disciples for believing that he came forth from God (v. 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."},{"id":"henry.JHN.16.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 16:30","href":"/jhn/16/#v30-henry","text":"v. 27","snippet":"He had said (v. 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."},{"id":"bengel.JHN.16.10.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:10","href":"/jhn/16/#v10-bengel","text":"ver. 27","snippet":"Heb. xi. 1, “ Faith is the evidence of things not seen ;” ver. 27, “ Moses endured as seeing Him, who is invisible ;” ch. vi. 19; 1 Pet. i. 8, “Whom not having seen ye love, in whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable,” etc., 21: 2 Cor. v. 16, …"},{"id":"bengel.JHN.21.15.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 21:15","href":"/jhn/21/#v15-bengel","text":"xvi. 27","snippet":"… denial of Jesus ; and at the same time that a something is assigned to him peculiarly, as compared with the other disciples, but nothing from which the others are to be excluded: for in truth they also loved Jesus, ch. xvi. 27."},{"id":"ryle.JHN.16.26.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 16:26","href":"/jhn/16/#v26-ryle","text":"ver. 27","snippet":"(See ver. 27."}],"28":[{"id":"henry.JHN.8.14.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 8:14","href":"/jhn/8/#v14-henry","text":"ch. xvi. 28","snippet":"He knew what he was before his manifestation to the world, and what he should be after; that he came from the Father, and was going to him (ch. xvi. 28), came from glory, and was going to glory, (ch. xvii. 5)."},{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.14.28.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:28","href":"/jhn/14/#v28-bengel","text":"xvi. 28","snippet":"… which He has said, concerning His departure, His disciples eagerly had attended to, and that, too, with sorrow. ... and come unto you) In relation to the world He saith, I came and depart [“I leave the world” ], ch. xvi. 28: Kai, and forthwith ... ye would rejoice, or rather, ye would have’ rejoiced."},{"id":"ryle.JHN.16.30.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 16:30","href":"/jhn/16/#v30-ryle","text":"ver. 28","snippet":"It is hard to see what there was in our Lord's statement in ver. 28, to carry such conviction to the minds of the eleven, and to make them see things about their Master so much more clearly than they had seen them before."},{"id":"westcott.JHN.4.3.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:3","href":"/jhn/4/#v3-westcott","text":"xvi. 28","snippet":"The original word is a very remarkable one ... ; and there is no exact parallel in the New Test, to this usage (yet compare ch. xvi. 28)."},{"id":"westcott.JHN.13.32.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:32","href":"/jhn/13/#v32-westcott","text":"xvi. 28","snippet":"The \" in him \" here corresponds with \" forth from Him \" ... in ch. xvi. 28."},{"id":"westcott.JHN.16.8-18.3","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:8–18","href":"/jhn/16/#v8-westcott","text":"v. 28","snippet":"The Gospel of St John itself, as has been well pointed out ... is a monument of the Spirit's conviction of the world concerning sin (iii. 19 — ai, v. 28 f., 38 — 47, viii. 21 ff., 34 — 47, ix. 41, xiv. a?, xv. 18 — 24); righteousness (v. 30, vii. 18, 24, viii. 28."},{"id":"westcott.JHN.18.37.3","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:37","href":"/jhn/18/#v37-westcott","text":"xvi. 28","snippet":"The two phrases appear to correspond in part with the two in ch. xvi. 28, \"1 came out from the Father, and am come into the world."}],"29":[{"id":"chrysostom.JHN.16.30.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 16:30","href":"/jhn/16/#v30-chrysostom","text":"ver. 29","snippet":"For when they say, “Lo, now Thou speakest plainly, and speakest no parable” ( ver. 29 ), “and therefore we believe Thee,” He showeth them that now, when they believe, they do not yet believe, neither doth He accept their words."},{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.13.36.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:36","href":"/jhn/13/#v36-bengel","text":"xvi. 29","snippet":"Peter) Peter speaks in this place, then Thomas, then Philip, then Judas, ch. xiv. 5, 8, 22, then all the disciples, ch. xvi. 29."},{"id":"westcott.JHN.11.3.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:3","href":"/jhn/11/#v3-westcott","text":"xvi. 29","snippet":"Comp. xvi. 29, note."},{"id":"westcott.JHN.16.17.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:17","href":"/jhn/16/#v17-westcott","text":"v. 29","snippet":"The particularity of the expression, as compared with v. 29, iv. 33, seems to mark a distinct impression on the mind of the Evangelist as to the actual scene."}],"30":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.14.7-8.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:7–8","href":"/jhn/14/#v7-bengel","text":"xvi. 30","snippet":"… seen) The preterite: ye have begun to see, and see Him. ... tt sufficeth) So that we may not desire to’ ask further questions, and may no more be troubled in mind. ... acquiescence [in God’s way], they attain to in ch. xvi. 30, “ 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."},{"id":"bengel.JHN.16.22.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:22","href":"/jhn/16/#v22-bengel","text":"ver. 30","snippet":"… viz. ye shall not ask them under the influence of sorrow, as in ver. 6, but from joy A foretaste of this ... and satisfied acquiescence [mental tranquility, as having within all needful knowledge] follows presently in ver. 30."},{"id":"bengel.JHN.16.27.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:27","href":"/jhn/16/#v27-bengel","text":"ver. 30","snippet":"These words the Lord puts into the mouth of the disciples, in order that there may be echoed back by them the words, We believe that Thou camest forth from God, in ver. 30."},{"id":"bengel.JHN.16.31.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:31","href":"/jhn/16/#v31-bengel","text":"ver. 30, 27","snippet":"Now I have what I wished (when I said, Believe ye, in ch. xiv. 1), and still wish, ye believe, ver. 30, 27; ch. xvii. 7, “ Now (viv) they have known that all things whatsoever Thou hast given Me are of Thee ;” ch. xx. 29, “ Blessed are they that have not seen, and yet have believed."},{"id":"westcott.JHN.16.8-18.3","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:8–18","href":"/jhn/16/#v8-westcott","text":"v. 30","snippet":"… John itself, as has been well pointed out ... is a monument of the Spirit's conviction of the world concerning sin (iii. 19 — ai, v. 28 f., 38 — 47, viii. 21 ff., 34 — 47, ix. 41, xiv. a?, xv. 18 — 24); righteousness (v. 30, vii. 18, 24, viii. 28."}],"31":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.4.7.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:7","href":"/jhn/4/#v7-bengel","text":"xvi. 31","snippet":"… from this address, which would seem to be indifferent, Jesus wonderfully brings on the matter to that crowning point, I am the Messiah, ver. 26; a point, to learn which the apostles required so long a — time [ch. xvi. 31, “Jesus answered them, Do ye now believe?”] In fact the tree takes longer to grow than the ear of corn."},{"id":"ryle.JHN.7.28.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 7:28","href":"/jhn/7/#v28-ryle","text":"John xvi. 31","snippet":"\" — In this view it would be rather like the mode of expression used by our Lord in John xvi. 31, — \"Do ye now believe?\" where the interrogative forms the beginning of the sentence."},{"id":"westcott.JHN.1.50.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 1:50","href":"/jhn/1/#v50-westcott","text":"xvi. 31","snippet":"The words can also be taken affirmatively; but the same sense is given more forcibly by the question (comp. xvi. 31, xx. 29), which conveys something of surprise that the belief was accorded so readily, and something of warning that even this expression of belief did not exhaust the power of faith."},{"id":"westcott.JHN.20.29.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:29","href":"/jhn/20/#v29-westcott","text":"xvi. 31","snippet":"The first clause of His reply is half interrogative, half exclamatory (comp. xvi. 31)."}],"32":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.16.22.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:22","href":"/jhn/16/#v22-bengel","text":"ver. 32","snippet":"The two are correlative. ... no man taketh away) The Present, by which it is signified that the joy is sure, a joy which can be thwarted by no enemy, whatever may be now for the present impending: ver. 32. ... im that day) This expression is also applied to prayer in ver. 26, which is the subject presently after treated of in this verse. ... ye shall not ask questions, viz. ye shall not ask them under the influence of …"},{"id":"bengel.JHN.20.8-10.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 20:8–10","href":"/jhn/20/#v8-bengel","text":"xvi. 32","snippet":"Comp. ch. xvi. 32, “Ye shall be scattered every man to his own;” Matt. xxvi. 56. ... to their own homes) ver. 2, “She cometh to Simon Peter,” de. to his house."},{"id":"ryle.JHN.16.25.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 16:25","href":"/jhn/16/#v25-ryle","text":"ver. 32","snippet":"So in ver. 32, \" the hour \" means a time close at hand."},{"id":"westcott.JHN.13.38.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:38","href":"/jhn/13/#v38-westcott","text":"xvi. 32","snippet":"Comp. xvi. 32."},{"id":"westcott.JHN.19.27.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:27","href":"/jhn/19/#v27-westcott","text":"xvi. 32","snippet":"unto his own home] Comp. xvi. 32, note."}],"33":[{"id":"chrysostom.JHN.20.19-20.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 20:19–20","href":"/jhn/20/#v19-chrysostom","text":"c. xvi. 33","snippet":"( c. xvi. 33."},{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.14.27.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:27","href":"/jhn/14/#v27-bengel","text":"xvi. 33","snippet":"See ch. xvi. 33, “These things have I spoken unto you, that in Me ye might have peace."},{"id":"bengel.JHN.14.29-30.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:29–30","href":"/jhn/14/#v29-bengel","text":"xvi. 33","snippet":"Here Jesus gets rid of (removes out of the way) the prince of the world; in the second and closing part of this discourse, He gets rid of the world ; ch. xvi. 33, “ In the world ye shall have tribulation ; but be of good cheer, I have overcome the world.”"},{"id":"bengel.JHN.20.19.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 20:19","href":"/jhn/20/#v19-bengel","text":"xvi. 33","snippet":"… of the true Passover were, Peace, the mission, the Holy Spirit, remission of sins.—When about to go away, He had left and had given peace to them, ch. xiv. 27, “ Peace I leave unto you; My peace I give unto you;” ch. xvi. 33, “That in Me ye might have peace."},{"id":"westcott.JHN.12.36.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:36","href":"/jhn/12/#v36-westcott","text":"xvi. 33","snippet":"Comp. xvi. 33."},{"id":"westcott.JHN.19.30.3","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:30","href":"/jhn/19/#v30-westcott","text":"xvi. 33","snippet":"Comp. xvi. 33."}]}}