John 16

Chap. XVI. Ver. 1—15. The office of the Holy Ghost—the Comforter.—Our Lord, in the beginning of this chapter, repeats the warning which he had previously given to his apostles against persecution from the world, with this addition: ‘* Yea, the time cometh, that whosoever killeth you will think that he doeth God service.” A remarkable instance of this occurs in the case of Paul, who, before his conversion, “ verily thought” —that is, conscientiously—that he “ ought to do many things contrary to the name of Jesus of Nazareth,” whose disciples he persecuted to prison and to death. ((Acts 26:9-10).) And we doubt not but other Jewish persecutors might be equally conscientious. And, even in more modern times, we are persuaded that many persecutors in the Romish Church thought that they were doing God service when burning his saints under the name of heretics.

But it is to be observed that Paul never urges this in apology for his conduct: on the contrary, though one of the most successful and accomplished of the Apostles he never thought himself worthy of the name, because he had persecuted the church of God. ((1 Corinthians 15:9).) Ignorance, arising from sin, is no excuse for sin. The predicted sufferings of their Lord, and the persecutions seem to be a snare to their faith.

2. they shall put you out of.—Campbell, ‘expel you from.” This refers to Jewish excommunication. Whosoever killeth you.—The highest degree of excommunication included a forfeiture both of property and life.

‘It is expedient for you that I go away: for if I go not away the Comforter will not come; but if I depart, I will send him unto you.”

Our Lord then goes on to explain more particularly the office of the Holy Spirit in the conversion of the world. ‘‘He will reprove,” or, more properly, convince the world (1) of sin—and especially of unbelief, because they rejected the Messiah and Saviour of the world: (2) Of righteousness—that is, of Christ’s personal innocence and purity; ‘because (says he) I go to my Father, and ye see me no more;” intimating that, were he the least defiled with sin, the Father would not accept the sacrifice he offered, nor receive him into glory. (3) Of judgment—i.e. of the divine judgment already inflicted upon Satan, the prince of this world and soon after to fall upon a guilty nation, who have been led by him into the deepest of all crimes.

(See exposition of (John 11:21).) The Holy Spirit is then spoken of as their Guide into “all the truth’’—that is, evangelical or divine truth; for this promise hath no reference to other truths, whether natural or scientific. But he endowed them with the spirit of prophecy; and revealed to them the character, the offices, and work of the Saviour, and thus promoted his glory: it being, as the Scriptures assure us, a constant object with the divine persons to promote each other’s glory: the Father glorifies the Son, the Son the Father, and the Holy Spirit both. When our Lord subjoins, “ All things that the Father hath are mine,” it implies an assumption of the divine perfections utterly unjustifiable in a mere creature; but it has here reference more particularly to the great scheme of human redemption, revealed by the Father to the Son, by both to the Holy Ghost, and by all to

the apostles and first preachers, and through their means to all succeeding ages. But the sanctifying and consoling influences of the Holy Spirit must not be confined to the first preachers only, nor to the apostolic age. ‘The learned Calvin remarks on this passage: “He [the Holy Spirit] shall receive of mine, and shall show it unto you:” that “the words imply, that we may receive the Spirit to this end, that we may enjoy the benefits of Christ. And what does the Spirit confer on us? To be washed in the blood of Christ; to have sin removed and abolished in us by his death and passion; to have our old man crucified; and to experience the power of his resurrection, by causing us to walk in newness of life; in short, to be made partakers of all his blessings.

The Spirit then bestows nothing on us that was not in Jesus Christ, of whom he receives it to give to us. In the same manner we ought to think of the doctrine; for he does not enlighten us with the view of leading us the least astray from the Son of God; but he displays and opens to us the treasures which are hid in Jesus Christ. In short, the Ver. 7. It is expedient for you that I go away.—The presence of the Comforter is now more to be desired in a church than the bodily presence of Jesus. Ver. 8. He will reprove.—Doddridge and Campbell, “Convince.” So it often signifies. Holy Ghost bestows on us no other riches than those of Jesus, to the end that he may manifest the glory of Christ, and magnify it in all and by all.”

Ver. 16—33. Christ farther discourses of his death and resurrection, and of the trials awaiting his Apostles.—In our last section we affirmed that the gift of the Holy Spirit was by no means confined to apostolic times, but is, and was intended to be continued, so long as Christ shall have a church on earth. We now resume this most important topic, in order to show, by a brief quotation, that this was most decidedly and explicitly the doctrine of the Reformers of the Church of England, to prove which we shall quote one of the Homilies which they published, and ordered to be read in that Church:— “Our Saviour Christ, departing out of the world unto his Father, promised his disciples to send down another Comforter, that should continue with them for ever, and direct them into all truth; which thing to be faithfully and truly performed, the Scriptures do sufficiently bear witness.

Neither must we think that this Comforter was either promised, or else given, only to the Apostles, but also to the universal Church of Christ, dispersed through the whole world. For unless the Holy Ghost had been always present, governing and preserving the church from the beginning, it could never have sustained so many and great brunts of affliction and persecution, with so little damage and harm as it hath. And the words of Christ are most plain in this behalf,—saying, that ‘the Spirit of Truth should abide with them for ever; that he would be with them always, (he meaneth by grace, virtue, and power,) even to the world’s end.’ “ Also in the prayer that he made to his Father, a little before his death, he maketh intercession, not only for himself and his apostles, but indifferently for all them that should believe on him through their words, that is, to wit, for his whole church.

And again, St. Paul saith, ‘If any man have not the spirit of Christ, the same is not his.’ Also, in the words following: ‘We have received the spirit of adoption, whereby we cry, Abba, Father.’ Hereby, then, it is evident and plain to all men, that the Holy Ghost was given, not only to the Apostles, but also to the whole body of Christ’s congregation, although not in like form and majesty as he came down at the feast of Pentecost.” In the following words our Lord expresses himself somewhat enigmatically: ‘‘ A little while and ye shall not see me.” The meaning of which we take to be, that for a little while he should be taken from their view by death, but soon return; Ver. 25. In proverbs.—(Twice.) Margin, ‘‘Parables.’”’

So Doddridge. and then they should see him again, after his resurrection: but this also would be only for a little while, because he must go to the Father, and they should see him ascend. This is called a proverb, but more properly a parable, or enigma, which our Lord, finding their minds thus perplexed, elucidates by another. He compares their situation, during the time of his death, to that of a woman in travail, full of anxiety and pain till she is delivered, and then filled with a reverse of joy and transport which must undoubtedly have been the case, when they beheld their risen Saviour, and saw him ascend to glory. * And in that day ye shall ask me nothing;” that is, after our Lord’s resurrection and ascent to glory, they should need to make no more personal inquiries; and so it was: for in a few days afterwards, the miraculous influences of the Holy Spirit were poured down in such a wonderful manner, as to furnish them with all the wisdom and knowledge requisite to their important office.

Previously to this conversation, our Lord had instructed his disciples to offer their petitions to the almighty Father in his name; but it should seem that they had done, as we too often do, neglected to use their privilege; for “hitherto they had asked” little or “nothing” in that name. He therefore now encourages them thus to ask, by assuring them (if we rightly understand the 26th verse) to this effect; that the Father would be so well pleased to receive their petitions in his Son’s name, as a proof of their attachment to him, that (if of a proper nature) he would immediately grant them, without any particular application from him to second it. ‘ For the Father himself loveth you, because ye have loved me.’ Having said these things for their encouragement, he concludes with telling them—‘“In the world ye shall have tribulation; but be of good cheer, I have overcome the world.”

‘ “Yes: the promis’d tribulation, Saviour, in the world we find; Find the pledge of pure salvation In a patient, cheerful mind. “ We on all our foes shall trample, Sharers of thy victory; Followers of thy great example, Conqueror of the world through thee.’’—C. Wesley.

Notes on the verses

degree of excommunication included a forfeiture both of property and life. — Will think he doeth God service.—Doddridge, * Will think he offereth [acceptable] service to God.” Campbell, “ Offereth sacrifice to God.” This explains (Romans 8:36): ‘* For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.” Paul says, (Acts 26)arr | verily thought I ought to do many things contrary to the name of Jesus of Nazareth which thing I did in Jerusalem: and many of the saints did I shut up in prison, xvii. 6. < ie when God were put to death I gave my voice against them.” (See note, Ver. 12, I have yet many things to say—That is, much farther instruction to give; but as you are not yet prepared to receive it, the Holy Spirit shall be given to instruct you after my resurrection.: Ver.

13. When he, the Spirit of wth ieee long since remarked the strong evidence which this passage affords to the personality of the Holy Spirit: for though the Greek word for Spirit (pneuma) is neuter, all the pronouns are masculine—He, himself, &c. which he thinks can only be accounted for by the personality of the Holy Spirit. Letters No. 24. See also Dr. Smith’s Messiah, where the argument is ably justified. Though this is not the same word usually rendered parables, it is sometimes used as synonymous with it for the eastern proverbs are often highly figurative and enigmatical. & need ask thee for an explanation.” Ver. 32. To his own.—Margin, “ His own home.” The Greek is equivocal and may comprehend house, family, occupation, a ne