John 16

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 12 2 8 0 0 CHAPTER XVI) Preliminary Remarks on Chapter 16) No one who carefully reads the sixteenth chapter will fail to notice the change in the character of the discourse. There is a gradual transition from admonition to prediction. Just as in the fourteenth chapter the tone of comfort was predominant, and in the fifteenth that of admonition, so in the sixteenth that of prediction prevails. The future tense (or its equivalents in meaning), indicating what is going to happen, is definitely in the foreground. Note the following examples (verses 1 14):) They will make you outcasts from the synagogue & The hour is coming when whoever kills you will think that he is offering service to God. All these things will they do & I will send him (the Helper) to you.

He will convict the world. He will guide you into all the truth. He will glorify me. He will take from what is mine, and will announce it to you. This continues to the end of the chapter; see verses 15, 16, 20, 22, 23, 24, 25, 26, 32.) Nevertheless, there is no abrupt or mechanical division between chapters 15 and 16. On the contrary, the transition is very gradual.

Themes introduced in the preceding chapters are taken up again, such as the sorrow because of Christ s departure (cf. 14:1, 18 with 16:7, 22), and the comfort of effective prayer (cf. 15:7, 16 with 16:23). Also, the same subject which Jesus discussed at the close of chapter 15 is dealt with here, namely, the persecution which the disciples will have to endure from the side of the world. But there is a difference in degree of emphasis. Whereas in chapter 15 the disciples were told what they should do, in chapter 16 Jesus predicts what the triune God is going to do for the disciples in view of this spirit of hatred and persecution. Something to this effect had already been stated in 15:26. Now this theme is expanded.

The Holy Spirit will convict the world, and will lead the Church into all the truth. The Son will impart joy to the hearts of his disciples (by his glorious resurrection and by sending the Spirit). The Father will continue to love them. Hence, the victory is certain.) ) 16:1 15) 16 1 These things have I spoken to you, in order that you should not be caught unawares. 2 They will make you outcasts from the synagogue; indeed, the hour is coming when��198�� whoever kills you will think that he is offering service to God. 3 And these things will they do because they have not come to acknowledge the Father nor me. 4 But these things have I spoken to you in order that when their hour arrives, you may remember that I told you about them. And these things I did not say to you from the start, because I was with you. 5 But now I am going away to him who sent me; and none of you asks me, Where art thou going? 6 But because I have spoken these things to you, sorrow has filled your hearts.) 7 Nevertheless, I am telling you the truth; it is to your advantage that I go away; for if I do not go away, the Helper will not come to you;��199�� but if I go, I will send him to you.��199�� 8 And when he is come, he will convict the world with respect to sin and righteousness and judgment: 9 with respect to sin, because they do not believe in me; 10 with respect to righteousness, because I go away to the Father, and you observe me no longer; 11 with respect to judgment, because the ruler of this world is judged.) 12 I have yet many things to say to you, but you cannot bear them now. 13 But when he is come, the Spirit of truth, he will guide you into all the truth; for he will not speak of himself, but whatever he hears he will speak, and he will announce to you the things that are to come. 14 He will glorify me, because he will take from what is mine, and will announce (it) to you. 15 All that the Father has is mine; therefore I said, He will take from what is mine, and will announce (it) to you. ) ) 16:1. These things have I spoken to you, in order that you should not be caught unawares.

These things things pertaining to the hatred which the disciples would experience from the side of the world (15:18 27) Jesus has spoken in order to forewarn his friends. If he had not made these predictions, they would have been caught unawares (or: ensnared; see on 6:61). In the midst of fierce persecution they would have become disappointed with their Lord. They would have begun to wonder whether it were really true that the reins of the universe were in his hands. They would have said, We had expected so much from him, but we received so little ; just as happens when a bird gets caught in a snare: it had expected a delicious morsel, but has become thoroughly disillusioned.) 1 1 2 8 0 “tw://bible.?id=45.8.28|AUTODETECT|” In order to prevent such grievous disappointment which would tend to undermine their faith, the Lord told them all these things ahead of their occurrence. Thus they will know that not only the treachery of Judas (see on 13:19) and the departure of Jesus (see on 14:29) but also the hatred of the world was included in God s plan for their own progress in salvation 7 1 -1 9 0 “tw://bible.?id=45.8.28|AUTODETECT|” Rom. 8:28) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.*?id=44.26.9|AUTODETECT|” 2. They will make you outcasts from the synagogue; indeed, the hour is coming when whoever kills you will think that he is offering service to God. The fierce hatred which the hostile Jewish leaders would focus upon the disciples would reveal itself in expulsions from the synagogue (see on 9:22, 23). The followers of the Nazarene would be excommunicated from the religious and social life of Israel. They would be cut off from the hopes and prerogatives of the Jews. They would be viewed by their former friends as worse than pagans.

They would lose their jobs, would be exiled by their families, and would even lose the privilege of honorable burial. Worse than this even, they would actually be killed. The hour (indefinite, one might translate: the time ; cf. 4:21, 23; 5:25, 28; 16:25, 32) was coming when men would regard the putting to death of a Christian to be a meritorious act, a deed by means of which one offered service to God. The line of reasoning might be as follows: Have we not been taught from the days of our childhood that there is only one true God, and that we must worship him alone? Now these followers of Jesus claim that he too is God. This is blasphemy, and must be punished with death.

One immediately thinks of the persecutor Paul, who subsequently testified: I myself was convinced that I ought to do many things contrary to the name of Jesus of Nazareth 7 1 -1 9 0 “tw://bible.*?id=44.26.9|AUTODETECT|”

Acts 26:9) 1 1 -1 9 0 0

). It was a principle which had the value of a dogma among the Jews: Whoever sheds the blood of the wicked is equal to one who brings a sacrifice. ) 1 1 2 8 0 0

3. And these things will they do because they have not come to acknowledge the Father nor me. The hostile Jews have created their own God. The true God as revealed in Jesus Christ they did not serve. This failure was not due to excusable ignorance. They could have known (see on 15:22, 24). It was the result of refusing to acknowledge (for the meaning of the verb see on 1:10) both the Sender and the Sent, and this in spite of all the signs! Of course, when one rejects the Son, he rejects the Father also, and vice versa (see on 10:30).) 1 1 2 8 0 “tw://bible.*?id=60.4.12|AUTODETECT|”

4. But these things have I spoken to you in order that when their hour arrives, you may remember that I told you about them. Here the thought of verse 1 is resumed. Lovingly the Master provides for his disciples. When the fiery trial arrives, they must never be able to say, How strange and unexpected! Why did not the Lord prepare us for this? Why did he not warn us? 7 1 -1 9 0 “tw://bible.*?id=60.4.12|AUTODETECT|”

I Peter 4:12) 1 1 -1 9 0 “tw://bible.*?id=40.5.10-40.5.12|AUTODETECT|”

). Now that they have been warned beforehand, their very suffering (when it arrives) will confirm their faith in Jesus. They will remember his words. Hence, they will then say, If his predictions with respect to woe are being realized, those with respect to weal will also be fulfilled. Jesus continues: And these things I did not say to you from the start, because I was with you. To be sure, there had been predictions of coming persecution 7 1 -1 9 0 “tw://bible.*?id=40.5.10-40.5.12|AUTODETECT|”

Matt. 5:10 12) 1 1 -1 9 0 “tw://bible.*?id=40.10.16-40.10.39|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=40.10.16-40.10.39|AUTODETECT|”

10:16 39) 1 1 -1 9 0 “tw://bible.*?id=40.5.10-40.5.12|AUTODETECT|”

). But these things (15:18 16:3) the fact that the world hates the disciples because Jesus has chosen them out of the world, that this hatred was in reality directed against Jesus and against the Father, that it was absolutely inexcusable and was rooted in the sinister condition of the heart which deliberately refused to acknowledge the true God, that the time was actually coming when men would regard the putting to death of Christ s followers to be tantamount to an act of worship altogether pleasing to God these things, with that emphasis and in that forthright manner, had never been revealed before. One does nor find these things in ) 7 1 -1 9 0 “tw://bible.*?id=40.5.10-40.5.12|AUTODETECT|”

Matt. 5:10 12) 1 1 -1 9 0 “tw://bible.*?id=40.10.16-40.10.39|AUTODETECT|”

, which speaks only of persecution in general and of slander in particular , nor in ) 7 1 -1 9 0 “tw://bible.*?id=40.10.16-40.10.39|AUTODETECT|”

Matt. 10:16 39) 1 1 -1 9 0 “tw://bible.*?id=40.10.22|AUTODETECT|”

, which describes the outward forms of persecution (arrest, flogging, death, name-calling), but says very little about the hidden root from which this persecution springs 7 1 -1 9 0 “tw://bible.*?id=40.10.22|AUTODETECT|”

Matt. 10:22) 1 1 -1 9 0 “tw://bible.*?id=40.10.24|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=40.10.24|AUTODETECT|”

24) 1 1 -1 9 0 “tw://bible.*?id=40.10.25|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=40.10.25|AUTODETECT|”

25) 1 1 -1 9 0 “tw://bible.*?id=40.10.40|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=40.10.40|AUTODETECT|”

40) 1 1 -1 9 0 “tw://bible.*?id=43.15.20|AUTODETECT|”

; cf. ) 7 1 -1 9 0 “tw://bible.*?id=43.15.20|AUTODETECT|”

John 15:20) 1 1 -1 9 0 “tw://bible.*?id=43.15.21|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=43.15.21|AUTODETECT|”

21) 1 1 -1 9 0 “tw://bible.*?id=66.12.4|AUTODETECT|”

). The reason why Jesus had not said these things from the beginning was that it had not been necessary then, because he was still with them. As long as he was physically present, the brunt of the attack was directed against him, not against his disciples. From now on there would be a change. With Jesus crucified, the Sanhedrin would begin to vent its wrath upon his followers. One is reminded of ) 7 1 -1 9 0 “tw://bible.*?id=66.12.4|AUTODETECT|”

Rev. 12:4) 1 1 -1 9 0 “tw://bible.*?id=66.12.13|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=66.12.13|AUTODETECT|”

13) 1 1 -1 9 0 “tw://bible.*?id=66.12.17|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=66.12.17|AUTODETECT|”

17) 1 1 -1 9 0 0

first the dragon seeks to devour the child; next he pursues the woman who had borne the child. Angry with the woman, he makes war on the rest of her seed. The book of Acts shows that this prophecy (15:18 16:4) was fulfilled in every detail.) 1 4 2 8 0 0

5. But now I am going to him who sent me; and none of you asks me, Where art thou going? Shortly previous to this, when as yet Jesus had not fully explained the purpose of his departure, there had been many questions with respect to his leaving. Peter had asked, Lord, where art thou going? (13:36) and Thomas had asked something similar (14:5). But these questions issued from a crudely literal conception of Christ s departure. Then Jesus had given a full explanation.

He had clearly indicated that he was not leaving for some other place on earth but was going to the Father (14:28), that this return to the Father should have filled their hearts with rejoicing (also 14:28), and that from there he would send another Helper, namely, the Spirit of truth (14:16, 17, 26; 15:26). This was the proper moment for questions, questions as to what that return to the Father would mean for him, and for them. But there were no questions. There was not even a request that he repeat that very instructive information about the place where he was going. In this failure to ask questions there was an element of selfishness. So deeply concerned were these men with the thought of their own impending loss that this sorrow had crowded out every other consideration.

Bitterly Jesus complains, And none of you asks me, Where art thou going? He continues:) 6. But because I have spoken these things to you, sorrow has filled your hearts. Jesus had spoken about his departure. The disciples concentrated on the fact of this departure, and upon what they thought this would mean for them. They failed to pay sufficient attention to the nature of this departure, and upon what he had said this would mean for them and for himself!

So, sorrow had filled their hearts (cf. 14:1, 27); and this in spite of all the grounds of comfort which Jesus had presented (chapter 14), and in spite of the instruction he had imparted with reference to the fruits of abiding in him even after his physical departure (chapter 15). The disciples conceive of their Master s departure as a great loss. So Jesus continues:) 7. Nevertheless, I am telling you the truth: it is to your advantage that I go away for if I do not go away, the Helper will not come to you; but if I go, I will send him to you. Here, in plain words Jesus expressed what he had been implying right along. Had he not told his disciples that his departure would be for the purpose of preparing a place for them (14:2); enabling them to do greater works (14:12); imparting richer knowledge to them (14:20); and, in reality, drawing closer to them, namely, in the Spirit (14:28)?

Was it not very plain then that the Master s going away would be an advantage for the disciples? Again, as long as the disciples see Jesus in the body, are they able to understand that their relation to him must be of a spiritual character?) Strange, indeed, are the ways of God! Christ and his great enemy Caiaphas are both saying the same thing, namely, that it is expedient that Jesus die (see on 11:50), Of course, Caiaphas himself did not mean what Christ meant. The intention of the Spirit, however, was the same in both cases.) 1 1 2 8 0 “tw://bible.?id=45.8.0|AUTODETECT|” The basic reason why Christ s departure means triumph and not tragedy, the reason why it is a help and not a hindrance for these men (and for the Church in general) is this, that otherwise the Helper (see on 14:16), namely, the Holy Spirit, will not come to them. Jesus does not explain why the Spirit cannot come unless the Son departs from the earth and returns to his home above. Suggestions which probably point in the right direction are these: the Son s going away is a departure via the cross. By his going away he merits redemption for his people. Now the Holy Spirit is the One whose special task it is to apply the saving merits of Christ to the hearts and lives of believers 7 1 -1 9 0 “tw://bible.?id=45.8.0|AUTODETECT|” Rom. 8) 1 1 -1 9 0 “tw://bible.?id=48.4.4-48.4.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.4.4-48.4.6|AUTODETECT|” Gal. 4:4 6) 1 1 -1 9 0 “tw://bible.?id=44.2.33|AUTODETECT|” ). But the Spirit cannot apply these merits when there are no merits to apply. Hence, unless Jesus goes away, the Spirit cannot come. Also, it must be borne in mind that the gift of the Holy Spirit is a reward upon Christ s work 7 1 -1 9 0 “tw://bible.?id=44.2.33|AUTODETECT|” Acts 2:33) 1 1 -1 9 0 0 ). But a reward is not given until the task for which it is given has been accomplished. Hence, the Holy Spirit cannot be sent until Jesus has finished his task on earth. We are not saying that Jesus had these reasons in mind when he said, For if I do not go away, the Helper will not come to you, but if I go, I will send him to you. We simply do not know just what he had in mind. The reason why we, nevertheless, offer a few suggestions is to show that this statement of Jesus is entirely in harmony with the body of revelation which we find elsewhere in the New Testament.

Note: I will send, here and also in 15:26; but 14:26: The Father will send in my name. There is perfect cooperation in the outgoing works! The Father sends; the Son sends; the Spirit goes. Moreover, the Spirit is sent to you. He chooses the Church as his abode. Nevertheless, his influence is also felt by the world:) 1 1 2 8 0 0 8. And when he is come, he will convict the world with respect to sin and righteousness and judgment.) 1 1 2 8 0 “tw://bible.?id=55.3.16|AUTODETECT|” The Spirit s work in the world is described in the verses 8 10. Through preaching and the work of the disciples 7 1 -1 9 0 “tw://bible.?id=55.3.16|AUTODETECT|” II Tim. 3:16) 1 1 -1 9 0 “tw://bible.?id=55.4.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.4.2|AUTODETECT|” 4:2) 1 1 -1 9 0 “tw://bible.?id=56.1.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.1.9|AUTODETECT|” Tit. 1:9) 1 1 -1 9 0 “tw://bible.?id=56.1.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=56.1.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=56.2.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.2.15|AUTODETECT|” 2:15) 1 1 -1 9 0 “tw://bible.?id=44.2.0|AUTODETECT|” ) that Spirit, having established his residence in the hearts of believers 7 1 -1 9 0 “tw://bible.?id=44.2.0|AUTODETECT|” Acts 2) 1 1 -1 9 0 “tw://bible.?id=47.6.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.6.16|AUTODETECT|” II Cor. 6:16) 1 1 -1 9 0 0 ), will convict��200�� the world.) 1 1 2 8 0 “tw://bible.?id=44.2.22-44.2.41|AUTODETECT|” He will publicly expose its guilt and call it to repentance. He will convict it with respect to three particulars: sin and righteousness and judgment. The result of this operation of the Spirit is not indicated here. From ) 7 1 -1 9 0 “tw://bible.?id=44.2.22-44.2.41|AUTODETECT|” Acts 2:22 41) 1 1 -1 9 0 “tw://bible.?id=44.7.51-44.7.57|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.51-44.7.57|AUTODETECT|” 7:51 57) 1 1 -1 9 0 “tw://bible.?id=44.9.1-44.9.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.9.1-44.9.6|AUTODETECT|” 9:1 6) 1 1 -1 9 0 “tw://bible.?id=46.14.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.14.24|AUTODETECT|” I Cor. 14:24) 1 1 -1 9 0 “tw://bible.?id=47.2.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.2.15|AUTODETECT|” II Cor. 2:15) 1 1 -1 9 0 “tw://bible.?id=47.2.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.2.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=56.1.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.1.13|AUTODETECT|” Tit. 1:13) 1 1 -1 9 0 0 , we learn that in some cases the result will be conversion; in others, hardening and everlasting punishment.) 1 1 2 8 0 0 9. with respect to sin, because they do not believe in me.) 1 1 2 8 0 “tw://bible.?id=62.3.8|AUTODETECT|” Through the work of witnessing, which will be carried on by the apostles and their followers (15:27), the Holy Spirit will not only lay bare the world s sin but in the case of some will awaken a consciousness of guilt which leads to true repentance 7 1 -1 9 0 “tw://bible.?id=62.3.8|AUTODETECT|” I John 3:8) 1 1 -1 9 0 “tw://bible.?id=44.7.51|AUTODETECT|” ). There will be genuine sorrow and a fleeing to the Savior for refuge and pardon. There will be many instances of true conversion. Though the world in general will continue to persecute the Church 7 1 -1 9 0 “tw://bible.?id=44.7.51|AUTODETECT|” Acts 7:51) 1 1 -1 9 0 0 ff.), there will be millions of people who in the course of history are awakened to the consciousness of their guilt. As a result of the operation of God s sovereign grace, men from every clime and nation will accept Jesus as their Lord and Savior.) 1 1 2 8 0 “tw://bible.?id=44.2.37|AUTODETECT|” When the Holy Spirit, through the preaching of the Gospel, convicts men of their sin, a considerable number will cry out, Brethren, what shall we do? 7 1 -1 9 0 “tw://bible.?id=44.2.37|AUTODETECT|” Acts 2:37) 1 1 -1 9 0 0 ). They will feel that the essence of their sin (the one great sin which embraces all others for those who have heard the Gospel) is this: that they have not accepted Jesus as their Lord and Savior but have rejected him (see on 3:18; 12:37, 48). For the meaning of the verb ������� see on 1:8; 3:16; 8:30, 31a.) 1 2 2 8 0 0 10. with respect to righteousness, because I go to the Father, and you observe me no longer.) The expression will convict the world with respect to righteousness must be explained in the light of what follows immediately: because I go to the Father, and you observe me no longer. ) 1 1 2 8 0 “tw://bible.?id=50.2.9-50.2.11|AUTODETECT|” The world, represented by the Jews, was about to crucify Jesus. It was going to say, He ought to die (19:7); hence, in the name of righteousness it was going to put him to death. It proclaimed aloud that he was anything but righteous. It treated him as an evil-doer (18:30). But the exact opposite was the truth. Though rejected by the world, he was welcomed by the Father, welcomed home via the cross, the cross which led to the crown. No longer were the disciples going to observe his day-by-day activities as he went in and out among them. He was about to die, and he was about to receive his reward 7 1 -1 9 0 “tw://bible.?id=50.2.9-50.2.11|AUTODETECT|” Phil. 2:9 11) 1 1 -1 9 0 “tw://bible.?id=44.2.22|AUTODETECT|” ). By means of the resurrection the Father would place the stamp of his approval upon his life and work 7 1 -1 9 0 “tw://bible.?id=44.2.22|AUTODETECT|” Acts 2:22) 1 1 -1 9 0 “tw://bible.?id=44.2.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.2.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=44.2.33|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.2.33|AUTODETECT|” 33) 1 1 -1 9 0 “tw://bible.?id=45.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.1.4|AUTODETECT|” Rom. 1:4) 1 1 -1 9 0 “tw://bible.?id=44.3.14|AUTODETECT|” ). He, the very One whom the world had branded as unrighteous, would by means of his victorious going to the Father be marked as the Righteous One 7 1 -1 9 0 “tw://bible.?id=44.3.14|AUTODETECT|” Acts 3:14) 1 1 -1 9 0 “tw://bible.?id=44.7.52|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.52|AUTODETECT|” 7:52) 1 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” II Cor. 5:21) 1 1 -1 9 0 “tw://bible.?id=60.3.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.3.18|AUTODETECT|” I Peter 3:18) 1 1 -1 9 0 “tw://bible.?id=62.2.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.2.1|AUTODETECT|” I John 2:1) 1 1 -1 9 0 “tw://bible.?id=42.23.47|AUTODETECT|” ; and cf. ) 7 1 -1 9 0 “tw://bible.?id=42.23.47|AUTODETECT|” Luke 23:47) 1 1 -1 9 0 0 ). Thus, the world would be convicted with respect to righteousness. And this conviction would result in the world s condemnation (that is, in the condemnation of Satan and of all those men who refused to repent):) 1 1 2 8 0 “tw://bible.?id=51.2.15|AUTODETECT|” 11. with respect to judgment, because the ruler of this world is judged. Already the prince of this world stood condemned 7 1 -1 9 0 “tw://bible.?id=51.2.15|AUTODETECT|” Col. 2:15) 1 1 -1 9 0 “tw://bible.?id=66.20.10|AUTODETECT|” ). In condemning the Christ (the One welcomed by the Father!) he condemned himself. At the last day this sentence will be made manifest to the entire universe when the devil that deceived them is cast into the lake of fire and brimstone 7 1 -1 9 0 “tw://bible.?id=66.20.10|AUTODETECT|” Rev. 20:10) 1 1 -1 9 0 0 ). Hence, the world, by clinging to the advice of Satan in condemning Jesus, stands convicted.) 1 1 2 8 0 0 Summing up, it has become evident that through the preaching of the Gospel, the Holy Spirit helps the Church, and that he does this by convicting the world with respect to its own sin of not believing in Christ, with respect to the righteousness of Christ, who by his going to the Father is fully vindicated, and with respect to the judgment of God pronounced on the prince of the world.) 1 1 2 8 0 “tw://bible.?id=44.2.0|AUTODETECT|” Note how this prophecy of Jesus was actually fulfilled. Peter s sermon on the day of Pentecost 7 1 -1 9 0 “tw://bible.?id=44.2.0|AUTODETECT|” Acts 2) 1 1 -1 9 0 0 ) deals exactly with these three subjects: a. sin, the sin of rejecting the Christ ( you by the hand of lawless men crucified and killed him & this Jesus whom you crucified ); b. righteousness, the righteousness of Christ ; and judgment, the judgment of those hostile to Christ ( Sit thou on my right hand, until I make thine enemies the footstool of thy feet & Save yourselves from this crooked generation ). The result was: Now when they heard this, they were pricked in their heart, and said, Brothers, what shall we do? & And there were added to them that day about three thousand souls. ) 1 3 2 8 0 0 12. I have yet many things to say to you, but you cannot bear them now.) Having spoken about the Spirit s work in the midst of the world, Jesus now proceeds to enlighten the minds of the disciples with respect to the Spirit s influence within the bosom of the Church. The home-base is just as important as the mission-field. Some people make the mistake of emphasizing the importance of the latter while they pay scant attention to the former. But if by giving heed to heresies, by following dishonest practices, or by permitting itself to be governed by clever manipulators, any section of the visible Church is no longer being led into all the truth, how can it expect a blessing upon its mission-fields? Church History furnishes examples.

How can those who think lightly of sin serve as the agents of the Holy Spirit in the work of bringing others under conviction of sin?) The true Church of God, however, sees the danger, and exercises unceasing vigilance. In its enthusiasm for the glorious cause of missions it does not neglect the home-base! And the Holy Spirit makes use of this God-given watchfulness, and guides the Church into all the truth, strengthening it, sothat it can bear witness to the world.) 1 1 2 8 0 “tw://bible.?id=42.22.24|AUTODETECT|” The disciples were sorely in need of this spiritual strengthening. Picture the scene. Jesus is tenderly looking at these men. During this selfsame night they had revealed their sinful pride 7 1 -1 9 0 “tw://bible.?id=42.22.24|AUTODETECT|” Luke 22:24) 1 1 -1 9 0 “tw://bible.?id=40.26.31|AUTODETECT|” ); within a few hours they were going to be offended in him 7 1 -1 9 0 “tw://bible.?id=40.26.31|AUTODETECT|” Matt. 26:31) 1 1 -1 9 0 0 ); right now, while the Master was uttering these words of life and beauty, they manifested their slowness of mind (13:36, 37; 14:8, 9, 22; 16:5, 6). Indeed, the great Physician of souls knew how frail and how carnally minded they were. He knew and understood all. Yet, he does not rebuke them; but in tender love he says, I have yet many things to say to you, but you cannot bear them now. ) 1 4 2 8 0 0 Mindful of our human frailty) Is the God in whom we trust;) He whose years are everlasting,) He remembers we are dust. ) 1 1 2 8 0 “tw://bible.?id=40.13.12|AUTODETECT|” See also ) 7 1 -1 9 0 “tw://bible.?id=40.13.12|AUTODETECT|” Matt. 13:12) 1 1 -1 9 0 “tw://bible.?id=46.3.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.3.1|AUTODETECT|” I Cor. 3:1) 1 1 -1 9 0 “tw://bible.?id=46.3.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.3.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=58.5.11-58.5.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.5.11-58.5.14|AUTODETECT|” Heb. 5:11 14) 1 1 -1 9 0 0 .) 1 5 2 8 0 0 They could not bear (see on 10:31) to hear more now. Jesus has almost finished his discourse. In one or two more minutes he will be through. (16:12 33 is all that remains; chapter 17 is addressed to the Father, not to the disciples.) Now for this inability to bear more at this time they were not entirely to blame. There were also factors which involved no blame on the part of anyone. There was, for example, the simple fact that redemptive acts generally precede full redemptive revelation. Thus, the doctrine with respect to the cross does not attain to full development until Jesus has been crucified; the full significance of the work of the Holy Spirit is not made known until the Holy Spirit has been poured out; etc.

And this very fact, namely, that the Holy Spirit had not yet taken up his personal abode in the Church, made it impossible to give any further revelation at this time, during this night.) When Jesus now states, I have yet many things to say to you, he clearly shows that the later revelation (which was going to be deposited in written form in Acts, the epistles, and the book of Revelation) was his own work. Hence, it is a great error to speak about Paul s Gospel as being opposed to Christ s Gospel!) The later revelation, moreover, does not contain truths that are brand-new. On the contrary, springing from the same source, it is the same old truth, gloriously clarified and amplified.) 13. But when he is come, the Spirit of truth, he will guide you into all the truth.) Jesus does not indicate the exact time when the Spirit is going to come. He says, When or whenever. Though the word for Spirit is neuter in the original, the pronoun which refers to this Spirit is masculine.

Hence, it is clear that the Spirit is thought of as a person. See also on 14:16. For the meaning of the expression Spirit of truth, see on 14:17.) 1 1 2 8 0 “tw://bible.*?id=46.2.10|AUTODETECT|” The function of the Holy Spirit in the Church is described as that of guiding, literally: leading the way. The Spirit does not use external weapons. He does not drive; he leads. He exerts his influence upon the regenerated consciousness of the child of God (and here, in particular, of the office-bearers), and enlarges upon the themes which were introduced by Jesus during his earthly sojourn. Thus, he guides into all the truth, that is, into the whole (with emphasis on this adjective) body of redemptive revelation. The Holy Spirit never rides a hobby.

He never stresses one point of doctrine at the expense of all the others. He leads into all the truth. Moreover, in the carrying out of this task he stands in intimate relationship to the other persons of the Trinity. We read: For he will not speak of himself, but whatever he hears he will speak. Father and Spirit are one in essence. What the Spirit hears from the Father he, in and through the Word, whispers into the hearts of believers.

He is ever searching the depths of God. He comprehends them and reveals them to God s children 7 1 -1 9 0 “tw://bible.?id=46.2.10|AUTODETECT|” I Cor. 2:10) 1 1 -1 9 0 “tw://bible.?id=46.2.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.2.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=46.15.0|AUTODETECT|” ). In saying what he hears the Spirit is just like the Son, for the latter also speaks what he has heard from (and seen while with) the Father (3:11; 7:16; 8:24; 12:49; 14:10, 24). And he will announce to you the things that are to come. The Spirit will come (16:8); he will lead into all the truth (16:13a); and he will announce the things that are to come (16:13b). For the first, see the book of Acts (particularly chapter 2); for the second, see the epistles; for the third see the book of Revelation. Not as if these three could be so sharply divided. Epistles and Revelation constantly assume the presence of the Spirit; the epistles contain much revelation with respect to the things that are to come 7 1 -1 9 0 “tw://bible.?id=46.15.0|AUTODETECT|” I Cor. 15) 1 1 -1 9 0 “tw://bible.?id=53.2.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.2.0|AUTODETECT|” II Thess. 2) 1 1 -1 9 0 0 ). But by and large the distinction which was made is a good one. Of course, when the Spirit declares the things that are to come, he does not begin to enumerate a long list of specific, day-by-day occurrences, but he predicts the underlying principles.��201��) 1 1 2 8 0 0 14, 15. He will glorify me, because he will take from what is mine, and will announce (it) to you. All that the Father has is mine; therefore I said, He will take from what is mine, and will announce (it) to you.) 1 1 2 8 0 “tw://bible.?id=40.11.27|AUTODETECT|” While the world is busily engaged in the work of rejecting the Christ and persecuting his Church, the Holy Spirit, through the preaching of the apostles, will glorify Christ. He will cause the virtues of Christ to be proclaimed, showing forth his power, holiness, love, etc., and causing these to become respendently manifest among the nations. Thus, the Spirit will glorify the Son. He will take that which is Christ s the very substance of his teaching regarding the purpose of redemption, manner of salvation, etc. and will enlarge on it. Whatever Christ has done, is doing, will do (for the Church) is the theme of the Holy Spirit s teaching. Jesus has a right to call this teaching which is based upon the facts of redemption his very own, for as he has himself declared again and again (see on verse 13), he has received it from the Father; sothat he is able to say, All that the Father has is mine, a passage which receives a most striking and beautiful commentary in the words of ) 7 1 -1 9 0 “tw://bible.*?id=40.11.27|AUTODETECT|” Matt. 11:27) 1 1 -1 9 0 0 :) 1 20 2 8 0 0 All things have been delivered to me by my Father; and no one knows the Son, except the Father; neither does any one know the Father except the Son, and anyone to whom the Son chooses to reveal him. ) There exists between the persons of the Trinity an eternal, voluntarily assumed relationship of love and friendship, each working for the glory and honor of the others (14:13; 16:14; 17:4, 5).) ) 16:16 24) 16 A little while, and you will observe me no longer, and again a little while, and you will see me. 17 Some of his disciples said to each other, What does he mean by saying to us, A little while, and you will observe me no longer, and again a little while, and you will see me : and because I go away to the Father ? 18 Accordingly, they kept saying, What does he mean by the little while? We do not know what he means. ) 19 Jesus knew that they were desiring to inquire of him. So he said to them, Are you searching among each other about this, that I said, A little while, and you will observe me no longer, and again a little while and you will see me ? 20 I most solemnly assure you,��202�� You will weep and wail, but the world will rejoice; you will be sorrowful, but your sorrow will turn into joy. 21 Any woman, whenever she is in labor, is in pain because her hour has arrived; but whenever she has given birth to the little one, she no longer remembers her anguish, because of her joy that a human being is born into the world. 22 And, indeed, you too are now in sorrow, but I will see you again, and your hearts will rejoice, and that joy of yours will no one take away from you, 23 And in that day you will not inquire of me with respect to anything. I most solemnly assure you, whatever you ask the Father he will give you in my name.��203�� 24 Thus far you have not asked anything in my name. Ask and you will receive, in order that your joy may be full. ) ) 16:16. A little while, and you will observe me no longer, and again a little while, and you will see me.) Jesus has been speaking about the work of the Holy Spirit in the world and in the Church.

The prediction found in verses 16 24 concerns the Son. Nevertheless, there is the closest possible relation between the two sections. Jesus is coming again. He is coming again in the Spirit.) What Jesus says in the present passage about the little while reminds us of 7:33; 12:35; 13:33; and especially of 14:19: Yet a little while, and the world no longer sees me, but you see me; because I live you too will live. ) Now it is remarkable that both here in 16:16 and also in 14:19 (see on that verse) the expression with reference to the little while occurs in a context which speaks about the Holy Spirit. The saying recorded in 14:19 (see on that verse) was preceded by, I will not leave you orphans: I am coming to you. It was pointed out that this coming is the return in the Spirit on the day of Pentecost.

And 16:16 (as has just been shown) was preceded by an entire section setting forth the work of the Spirit in the world (16:7 11) and in the Church (16:12 15). Hence, it would seem to be a safe inference that when Jesus states, And again a little while, and you will see me, he has in mind the dispensation of the Spirit during which the latter would mightily display his works on earth, sothat with the eye of faith the Church would be able to see their Author, namely, the promised Helper, and in the background would discern the Savior who had sent him. Of course, this dispensation of the Spirit, during which the Church by means of him sees the Christ, was a direct result of the latter s going to the Father, as Jesus has clearly set forth. Crucifixion, resurrection, and the outpouring of the Holy Spirit must never be separated. Jesus himself has shown that they are inseparably linked, sothat the one means nothing without the other. He had said, It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I go, I will send him to you. (16:7).

Hence, the question, When Jesus says, A little while, and you will see me, is he thinking of his bodily resurrection or of his return in the Spirit? is not entirely proper. In the thinking (and speaking!) of Jesus these two are not so sharply separated. Calvary has no meaning apart from Easter, and Easter has no value apart from Pentecost, which in turn points forward to the coming at the last day. (See also what was said with respect to prophetic foreshortening, in connection with 14:18).) Bearing all this in mind we would paraphrase verse 16 as follows:) A little while a few more hours! , and I will be taken away from you, for I will be put to death and buried. Hence, you will observe me no longer. But I will not remain away from you. Rising gloriously on the third day, I will usher in the dispensation of the Spirit.

In and by means of the mighty works which he will perform on earth, you will see me. ��204��) 17, 18. Some of his disciples said to each other, What does he mean by saying to us, A little while, and you will observe me no longer, and again a little while, and you will see me, and Because I go away to the Father? Accordingly, they kept saying, What does he mean by the little while?) Some of��205�� his disciples are confused. They are not able to understand how on the one hand Jesus can say, & Again, a little while, and you will see me, as if his absence would be very brief, yet on the other hand can talk about going to the Father sothat they will see him no more, as if his departure would be definite and final. Note that the words, Because I go away to the Father, are literally quoted from the statement of Jesus in verse 10 (cf. also verse 5: I am going away to him who sent me ; and 14:12, 28).) But though these men are puzzled, they fear to ask Jesus to help them out of their difficulty; perhaps because he had again and again hinted at the sinful ignorance and carnal-mindedness that came to light in their questions (13:37, 38; 14:5 10, 22, 23); or perhaps because he had just remarked, I have yet many things to say to you, but you cannot bear them now (16:12).) So, with muffled voices and in low tones, they kept asking each other what might be the meaning of this mashal (see on 2:19, 20).) 19. Jesus knew that they were desiring to inquire of him.) The evangelist paints a vivid picture.

He says that the disciples were desiring (imperfect tense) to ask a question, but did not venture to express this desire. He points out that Jesus knew this. He knew both their desire and their hesitancy. But he knew even more than this. His omniscience penetrated not only the hidden corners of the minds but also the secret recesses of the heart. He saw the still continuing and very painful sadness.

For the knowledge of Jesus see on 1:42, 47, 48; 2:24, 25; 5:6; 6:64; 16:30; and 21:17. He knew that the solution of the puzzle could wait. Events about to transpire would take care of that. What the disciples did not understand now they would grasp later. But the pressing need of the moment was to dispel their gloom. There must be no waiting here.

So, in his tender mercy, taking the initiative in order to help his friends in their embarrassment, he said to them, Are you searching among each other��206�� about this, that I said, A little while, and you will observe me no longer, and again a little while and you will see me?��207��) 20. I most solemnly assure you, You will weep and wail, but the world will rejoice; you will be sorrowful, but your sorrow will turn into joy.) 1 1 2 8 0 “tw://bible.*?id=41.16.10|AUTODETECT|” For the words of solemn introduction see on 1:51. In order that the comfort which he imparts may be very real, Jesus first pictures to the disciples their very deep grief in connection with his death. The more poignant the grief, the more exultant will be the joy that follows it. Jesus predicts that when he is crucified, the wicked world (see Vol. I, p. 79, footnote 26, meaning 6) think especially of the hostile Jewish leaders would rejoice. It would look upon the death of Jesus as a good riddance, worthy of a celebration.

But its joy will be premature. Moreover, the disciples sorrow will not be of a permanent nature. While it is present, it will, indeed, be very painful. The friends of Jesus are going to weep and wail . For the fulfilment of this prophecy see on 20:11, 15; cf. ) 7 1 -1 9 0 “tw://bible.?id=41.16.10|AUTODETECT|” Mark 16:10) 1 1 -1 9 0 “tw://bible.?id=42.24.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.24.38|AUTODETECT|” Luke 24:38) 1 1 -1 9 0 “tw://bible.?id=40.11.17|AUTODETECT|” . For the meaning of the verb translated weep see on 11:35. In the Fourth Gospel that verb is found in 11:31, 33; 16:20; 20:11, 13, 15. For the meaning of the verb rendered wail (or lament) see ) 7 1 -1 9 0 “tw://bible.?id=40.11.17|AUTODETECT|” Matt. 11:17) 1 1 -1 9 0 “tw://bible.?id=42.7.32|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=42.7.32|AUTODETECT|” Luke 7:32) 1 1 -1 9 0 “tw://bible.?id=42.23.27|AUTODETECT|” ): We wailed but you did not mourn, and ) 7 1 -1 9 0 “tw://bible.?id=42.23.27|AUTODETECT|” Luke 23:27) 1 1 -1 9 0 0 , which speaks about women who bewailed him. This sorrow will, however, turn into joy.) 1 1 2 8 0 “tw://bible.?id=48.6.14|AUTODETECT|” The illustration which Jesus employs in verse 21 seems to indicate that the meaning of the statement here in verse 20 is not merely this, that grief would be followed by joy, but rather this, that the very event which would cause overwhelming grief would afterward be viewed as a sound reason for superlative rejoicing. In the light of Easter and of Pentecost, the source of mourning, namely the cross, becomes the source of exultation, sothat Paul can exclaim, Far be it from me to glory, save in the cross of our Lord Jesus Christ 7 1 -1 9 0 “tw://bible.?id=48.6.14|AUTODETECT|” Gal. 6:14) 1 1 -1 9 0 “tw://bible.?id=42.24.41|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=42.24.41|AUTODETECT|” Luke 24:41) 1 1 -1 9 0 “tw://bible.?id=42.24.52|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.24.52|AUTODETECT|” 52) 1 1 -1 9 0 “tw://bible.?id=42.24.53|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.24.53|AUTODETECT|” 53) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 21. Any woman, whenever she is in labor, is in pain because her hour has arrived but whenever she has given birth to the little one, she no longer remembers her anguish, because of her joy that a human being is born into the world.) 1 1 2 8 0 “tw://bible.?id=1.3.16|AUTODETECT|” The illustration fits the case exactly. Just as the birth of a child, into the world (realm of mankind), at first produces sorrow and anguish 7 1 -1 9 0 “tw://bible.?id=1.3.16|AUTODETECT|” Gen. 3:16) 1 1 -1 9 0 “tw://bible.?id=23.26.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=23.26.17|AUTODETECT|” Is. 26:17) 1 1 -1 9 0 0 ), but that selfsame event after a short interval brings about abundant joy; so also one and the same happening, namely, the death of Christ, would first cause the disciples to weep and wail, but in view of Christ s glorious resurrection and in the light of the Holy Spirit s interpretation, would ever afterward be the source of the greatest and most triumphant joy on the part of all God s children.) 1 6 2 8 0 0 22. And, indeed, you too are now in sorrow, but I will see you again, and your hearts will rejoice, and that joy of yours will no one take away from you.) At this moment the disciples are sorrowing (cf. 14:1, 27; 16:6). They cannot reconcile themselves to the idea of their Master s imminent departure. However, Jesus declares that he will see them again. This is the counterpart of verse 19, You will see me. That this seeing-one-another-again refers to the entire dispensation of the Spirit (the fruit of Christ s crucifixion and resurrection), and not merely to the physical resurrection. is very clear from the fact that we are distinctly told that, as a result, the hearts of the disciples will rejoice with a joy which no one will ever be able to take away.

Besides, the opening words of verse 23 remove any doubt on this score. When Jesus says, And in that day you will not question me with respect to anything, he certainly is not thinking merely of the one day of twenty-four hours when he arose from the grave! The day of verse 23 has already lasted almost two thousand years! To be sure, the rejoicing would begin on the very day of Christ s resurrection, but that day ushers in (and must not be thought of as separate from) the entire dispensation of the Spirit. Why this is true has been explained in connection with 16:7.) 23. And in that day you will not inquire of me with respect to anything.) In order to grasp the meaning of this passage we must first of all connect it with verse 19 where the same verb inquire is used.

See on 11:22. The disciples had been searching each other to find an answer to Christ s dark saying anent the little while. They had been filled with a desire to inquire of him, but they had not dared to interrupt him again. Now, in verse 23 Jesus declares that in the dispensation of the Spirit these men would no longer be at a loss what to do, desiring to ask questions and yet not having the courage to do so. In the light of Christ s resurrection, as interpreted by the Holy Spirit poured out on the day of Pentecost and present with the Church ever afterward, the meaning of all such matters would become perfectly clear. Then these men would know why Jesus had to die, why his death was advantageous for the Church, in what manner the source of gloom had been turned into a source of joy, etc.

Peter would no longer have to ask, Where art thou going? (13:36); nor Thomas, How can we know the way? (14:5); nor Philip, Show us the Father, (14:8); nor Judas the Greater Lord, what has happened that thou art about to manifest thyself to us and not to the world? (14:22); nor any of them, What is the little while? (16:18).) In this same dispensation of the Spirit the disciples will also receive an answer to the petitions which they send up to the Father. Hence, Jesus continues: I most solemnly assure you, whatever you ask the Father he will give you in my name. For the words of solemn introduction (so very appropriate because the prediction is so amazing!) see on 1:51. The transition from an inquiry (16:23a) to a petition (here in 16:23b) is not as abrupt as it may seem. When one is deeply concerned about a matter, yearning most ardently to receive an explanation of a mystery, the request for information readily turns into the asking for a favor.) The words of this promise remind one of 14:13, 14; 15:7; and especially 15:16. See on these passages for the explanation.

There is, however, one important difference. We now learn that not only the asking is in Christ s name, but so is also the giving. The Father will give in harmony with his entire redemptive revelation which centers in the Son, and on the basis of his love for the Son and of the latter s sacrifice. The believers union with Christ has two practical results: on the one hand, the friends of Jesus are persecuted for his sake (15:21); on the other hand, they are blessed for his sake.) 1 1 2 8 0 “tw://bible.*?id=40.7.7|AUTODETECT|” 24. Thus far you have not asked anything in my name. That is, up to this time the disciples, in their prayers, had addressed themselves directly to God, without making mention of the name of Jesus. Not as if the mere mentioning of the name would help any. Certainly, when a believer concludes his prayer by saying, All this we ask in Jesus name, he is not using a magic formula. What he means is, We ask all this on the basis of Christ s merits and in harmony with his redemptive revelation.

The disciples had not been basing their petitions upon this ground. According to some this was an error on their part, for which Jesus here, by implication, reprimands them. According to others, there had been no fault on their part, inasmuch as the full work of redemption had not yet been accomplished. The text (16:24) does not settle this question in either direction. The main point is this, that from now on there must be a change. So Jesus continues: Ask and you will receive.

Keep on asking, says he. According to the statement which precedes, he means, Keep on asking in my name. The promise, and you will receive, is the same in substance as that found in the Sermon on the Mount 7 1 -1 9 0 “tw://bible.*?id=40.7.7|AUTODETECT|” Matt. 7:7) 1 1 -1 9 0 0 ). Anyone who asks in the spirit of Christ s revelation hence, according to God s will, for the furtherance of his glory, on the basis of Christ s merits will receive. And the purpose which the Lord has in mind is this: that your joy may be full. Through constant fellowship with God in prayer and through receiving answers to prayer, whatever was lacking in the disciples joy will be supplied, until the cup of joy is filled to the brim.) 1 14 2 8 0 0 Thus Jesus here repeats the wonderful statement made earlier (15:11; see on that passage). What a glorious Savior! The cross with all its agonies is just around the corner. A few more hours, and Jesus will give his life as a ransom for many. He knows what is coming. Already he sees the nails that will pierce his hands and feet.

He hears, as it were, the jeers and taunts of the leaders, their hellish laughter. Yet O love divine and beyond all comprehension! his ardent desire is this: that your joy may be full. ) Having shown how in the future the Spirit would convict the world and guide the Church (verses 7 15), how the Son, by means of his resurrection and in the Spirit, would see them again, turning sorrow into joy (verses 16 24), Jesus now indicates how the Father will continue to love his own (verses 25 27). Notice that there are no less than eight references to the Father ( God in verse 30) in this brief paragraph (verses 25 33).) ) 16:25 33) 25 These things have I spoken to you in veiled sayings; the hour is coming when I shall no longer speak to you in veiled sayings but shall inform you openly about the Father. 26 In that day you will ask in my name; and I do not say to you that I shall make request of the Father for you; 27 for the Father himself loves you, because you have loved me and have believed that I came out from the Father. 28 I came out from the Father, and am come into the world; again I am leaving the world and am going to the Father. ) 29 His disciples said, Ah, now thou art speaking openly, not in any veiled saying. 30 Now we know that thou knowest all things, and dost not have need of anyone to inquire of thee. For this reason we believe that thou didst come from God. ) 31 Jesus answered them, Do you now believe? 32 Note well, there comes an hour yes, it has arrived! when you will be scattered, each to his own home, and you will leave me alone; yet I am not alone, for the Father is with me. 33 These things have I spoken to you, in order that in me you will have peace. In the world you have tribulation; but be of good courage, I have conquered the world. ) ) 16:25. These things have I spoken to you in veiled sayings.) The expression these things refers to all the words which Jesus spoke that memorable night, and (in the light of what follows) probably even to all his previous teaching.

There had been veiled saying upon veiled saying, mashal upon mashal. In fact, it can even be said that the dark utterance was the very heart of Christ s teaching. The discourse often centers in (or grows out of) the veiled saying. In the body of such a discourse there are many statements of sufficient clarity to remove every excuse for rejecting Jesus as the Son of God.) Perhaps because we have become used to these mashals we often forget how they must have baffled those who first heard them. Nevertheless, this bewilderment was very real. A common reaction was, How can this be?

How can that be? ) Jesus had spoken about raising up the temple in three days, being born again, living water which quenches thirst once and for all, rivers of this water flowing from within believers, people who would never see death; also about himself, as the One whose flesh the believer must eat and whose blood he must drink, as having preceded Abraham in time, as the good shepherd who lays down his own life; about a mysterious betrayer (whose identity remained undisclosed for a considerable period of time); and about an enigmatic little while, which was to be followed by another equally puzzling little while (see on 2:19; 3:3, 5; 4:10, 14; 6:35, 50, 51, 53 58; 7:37, 38; 8:51, 56, 58; chapter 10; 13:18, 21; 16:16 19). For the meaning of the term veiled saying (paroimia) see also chapter 10 (Basic Points III; and 10:6).) Now Jesus reveals that a new era is about to dawn: The hour is coming when I shall no longer speak to you in veiled sayings but shall inform you openly about the Father.) At present Jesus is still prevented from speaking fully and openly, He is held back by the incapacity of the hearers (16:12), by the fact that he had not yet given his life as a ransom for many, and by the additional fact that the Spirit had not yet been poured out (16:13). Until the Man of Sorrows has actually suffered and died on the cross and until he is risen, this cross cannot be fully revealed. Until the Helper has arrived, the Father cannot be fully declared. The revelation of the Father s love in delivering up his own Son and in sending the Spirit must for a while remain veiled. But a great change is coming.

In the era of the Spirit this revelation (although of necessity adapted to the finite, human mind) will be clear, free, unrestricted, full. It will no longer be characterized by veiled utterances.) 1 1 2 8 0 “tw://bible.?id=61.3.15|AUTODETECT|” This promise was fulfilled. Anyone who turns from the teaching of Jesus. as recorded in the Gospels, to the teaching of Jesus (through the apostles), as recorded in the epistles, is immediately aware of the difference. To be sure, the epistles contain many problems with which the interpreter has to wrestle. Our beloved brother Paul is not always easy to grasp 7 1 -1 9 0 “tw://bible.?id=61.3.15|AUTODETECT|” II Peter 3:15) 1 1 -1 9 0 “tw://bible.?id=61.3.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=61.3.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=45.3.21-45.3.25|AUTODETECT|” ). But this teaching is, nevertheless, more direct, open. There is here no longer a purposeful choice of words with more than one meaning. Didactic declaration and explanation more and more take the place of truth set forth by means of mysterious utterances and seeming contradictions. The seed of the Gospel has become the fully developed plant. Openly the teaching with reference to the Father s plan of redemption is set forth in such wonderful passages as ) 7 1 -1 9 0 “tw://bible.?id=45.3.21-45.3.25|AUTODETECT|” Rom. 3:21 25) 1 1 -1 9 0 “tw://bible.?id=49.1.3-49.1.14|AUTODETECT|” ; chapter 5; chapter 8; ) 7 1 -1 9 0 “tw://bible.?id=49.1.3-49.1.14|AUTODETECT|” Eph. 1:3 14) 1 1 -1 9 0 “tw://bible.?id=50.2.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.9|AUTODETECT|” Phil. 2:9) 1 1 -1 9 0 “tw://bible.?id=50.2.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=50.2.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=60.1.3-60.1.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.3-60.1.12|AUTODETECT|” I Peter 1:3 12) 1 1 -1 9 0 “tw://bible.?id=62.3.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.3.0|AUTODETECT|” I John 3) 1 1 -1 9 0 0 ; etc. For the meaning of the word openly (��������) see on 7:26.) 1 3 2 8 0 0 26, 27. In that day you will ask in my name; and I do not say to you that I shall make request of the Father for you; for the Father himself loves you because you have loved me, and have believed that I came out from the Father.) In the dispensation of the Spirit the disciples are going to do what they have not yet done (16:24). They are going to pray in Jesus name, that is, in harmony with his redemptive revelation and on the basis of his accomplished atonement. Verse 26b and verse 27 may be paraphrased as follows:) And I do not say to you that I shall continue to regard you like very small children who are not yet able to pray, sothat for that reason others have to pray for them. On the contrary, in that new era you yourselves will pray to the Father; and he will hear you, for he himself constantly loves you. The reason why he loves you is this, that you have loved me, with a love which still continues, and have believed, with a faith that never ceases, that I came from the Father (as his only-begotten Son).

For the meaning of in that day see on 16:23. For the distinction in meaning between the verbs ask and make request see on 11:22. The verb for love here in verse 27 is �����. However, either verb (����� or �����) is used in the Fourth Gospel to express the love of the Father for the disciples, and the love of the disciples for Jesus. In such contexts the verbs are probably almost identical in meaning. See on 21:15 17.

Does the statement, the Father himself loves you because you have loved me, indicate that our love is first, and his love last? Does it mean that our love is the source of his love? This question has been answered in connection with 7:17, 18; 14:21b; and 15:10; see on those passages.) 1 1 2 8 0 “tw://bible.*?id=58.7.24|AUTODETECT|” The prediction contained in these two verses does not mean that in the dispensation of the Spirit all intercession for the disciples is going to cease. Far from it! That intercession of the Highpriest, Jesus Christ, will never cease. In short, the believer s entire communion with God & as well the spiritual blessings which he must have from God, as what he brings to God, must and can only be through the mediation of the interceding Highpriest in heaven. The living, exalted Christ is still as he was on earth, the only way to the Father. ��208�� Accordingly, we do not agree with R. C.

H. Lenski when he states that after Pentecost the petitions directed by the disciples to the Father in Jesus name will not need the support and intercession of Jesus in order to be granted by the Father.��209�� As we see it, such passages as 14:6; ) 7 1 -1 9 0 “tw://bible.?id=58.7.24|AUTODETECT|” Heb. 7:24) 1 1 -1 9 0 “tw://bible.?id=58.7.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.7.25|AUTODETECT|” 25) 1 1 -1 9 0 “tw://bible.?id=58.13.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.13.15|AUTODETECT|” 13:15) 1 1 -1 9 0 “tw://bible.?id=43.16.26|AUTODETECT|” clearly teach the opposite. What ) 7 1 -1 9 0 “tw://bible.?id=43.16.26|AUTODETECT|” John 16:26) 1 1 -1 9 0 “tw://bible.?id=43.16.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=43.16.27|AUTODETECT|” 27) 1 1 -1 9 0 0 does teach is this, that, in the dispensation of the Spirit, the disciples will reach maturity so that they themselves also, in the name of the Son, will approach the Father. Putting it differently, if the question be asked, Is Jesus going to pray for them? the answer is a definite No if by praying for them is meant a request presented to the Father in their behalf because they themselves do not pray and because the Father would not accept their prayer if one were offered. But the answer is a clear Yes, if by praying for them is meant the unceasing intercession of the Highpriest in heaven for his people, on the basis of his atonement.) 1 5 2 8 0 0 28. I came out from the Father, and am come into the world; again I am leaving the world and am going to the Father.) Truly beautiful and full of majesty is the finale of Christ s Farewell to his disciples. The note of victory prevails. We behold the Son of man in the full consciousness of his triumph. Every word spells exultation over the accomplishment of the task which had been assigned. Every clause is filled with resolute determination to carry out the Father s will.

In principle the battle has already been fought. See especially verse 33: I have conquered the world. ) Note the close connection between this and the preceding passage. There Jesus asserted, You & have believed that I came out from the Father. Here he continues by saying (according to the original), I came out & out of the Father, etc.) The passage stresses the fact that the work of redemption is Christ s own work. To save his people was not only a task laid upon him. It was just as emphatically the result of his own free choice.

Hence, I came out & I am come & I am leaving & I am going. It is as if Jesus said, I myself do all this. The Father does not compel me to do it. Satan and the world cannot prevent me from doing it. ) The passage records three central facts or movements in the history of redemption, but due to the fact that the third is viewed from two aspects we have in reality four parts, as follows:) 1 1 2 8 0 “tw://bible.?id=47.8.9|AUTODETECT|” First, I came out from the Father. This refers to Christ s perfect deity, his pre-existence, and his love-revealing departure from heaven in order to dwell on the sin-cursed earth. Cf. ) 7 1 -1 9 0 “tw://bible.?id=47.8.9|AUTODETECT|” II Cor. 8:9) 1 1 -1 9 0 0 . (Here we have the aorist tense, one act.)) 1 4 2 8 0 0 Secondly, I & am come into the world. That describes Christ s incarnation and his ministry among men. (Here the perfect tense is used, indicating the past act together with its present result.) The term world has the same meaning here as in verse 21.) Thirdly and fourthly, Again I am leaving the world and am going to the Father. Note the present tense of both verbs. The path of suffering, crucifixion, resurrection, ascension is, from one aspect, a departure from the world; from another point of view, it is a journey to the Father. On the basis of this voluntary obedience which Jesus is in the process of rendering, the Father (in the Spirit) exercises loving fellowship with those who are his own.) 29, 30. His disciples said, Ah, now thou art speaking openly, not in any veiled saying.

Now we know that thou knowest all things, and dost not have need of anyone to inquire of thee.) So impressed are the disciples by the directness and clarity of Christ s words and by his evident knowledge of the whole plan of God, that they imagine that the time has even now arrived in which plain, unhampered, full, and free speaking would take the place of speaking in veiled utterances. In this opinion they were mistaken. Yet, Jesus does not try to correct them. They will correct themselves when the future hour arrives.) 1 1 2 8 0 “tw://bible.?id=47.5.1|AUTODETECT|” All in all, however, the answer given by the disciples does credit to them. They have advanced in knowledge. The Upper Room discourses have not been in vain. The experiences of this night of all nights have left their mark on these men. They have begun to reflect on the teaching of Jesus. The result is that they now know (the verb indicates this knowledge of reflection) that Jesus knows (same verb but not same reason: Jesus knows because he is divine; his knowledge is antecedent, not merely subsequent) all things (cf. 21:17). They have once again caught the vision of Christ s deity shining through the veil of his humanity. For the moment at least they are convinced it is the conviction of faith; cf. ) 7 1 -1 9 0 “tw://bible.?id=47.5.1|AUTODETECT|” II Cor. 5:1) 1 1 -1 9 0 0 that Jesus is omniscient. The light is shining brightly now, more brightly, perhaps, than ever before. Within a few hours it will be obscured once more. Yet, the confession which is here made will linger on in the realm of the subconscious, until by and by, when the Lord arises in triumph from the tomb and (a little later) pours out his Spirit, it will bear the fruit of calm and steadfast assurance, and this fruit will abide forever.) 1 1 2 8 0 “tw://bible.?id=19.139.4|AUTODETECT|” The key to the interpretation of the words, and dost not have need of anyone to inquire of thee is found in the immediately preceding clause and in verse 19: Jesus knew that they were desiring to inquire of him. He knew it even though they never asked him any question! He had read their secret thoughts. He knew exactly what they were mumbling to each other. In fact, even before any word had been on their tongue, he had known it altogether. And such knowledge had been too wonderful for them 7 1 -1 9 0 “tw://bible.?id=19.139.4|AUTODETECT|” Ps. 139:4) 1 1 -1 9 0 0 ). Hence, verse 30a may be paraphrased as follows:) 1 2 2 8 0 0 Now we know that thou knowest all things, and that thou dost not have need of anyone to inquire of thee, in order that by means of his questions thou mayest discover what he has on his mind. Thou knewest it before he even asked. ) The disciples draw the only logical conclusion: For this reason we believe that thou didst come from God. Only God is omniscient. Jesus is omniscient. Hence, Jesus must be God. Being God, he must have come from God. For the latter phrase see on 14:23, footnote 168. For the knowledge of Jesus see on 1:42, 47, 48; 2:24, 25; 5:6; 6:64; and 21:17.) 1 1 2 8 0 “tw://bible.?id=40.16.16|AUTODETECT|” This was the last confession which the disciples made before Christ s death. It reminds us of the earlier confession by Nathaniel (1:49), by Peter 7 1 -1 9 0 “tw://bible.?id=40.16.16|AUTODETECT|” Matt. 16:16) 1 1 -1 9 0 0 ), and the later one by Thomas (20:28).) 1 5 2 8 0 0 31, 32. Jesus answered them, Do you now believe? Note well, there comes an hour yes, it has arrived! when you will be scattered, each to his own home, and you will leave me alone.) It makes little difference whether we read, You now believe, or, Do you now believe? Either rendering is possible according to the original. If the question-form is adopted, it could mean that Jesus calls into question the genuine character of their faith. Nevertheless, there is another possibility which, in the present connection and in view of the definite statement in 17:8 , is far more probable, namely, that the Lord, though accepting their confession at face-value, wishes to put them on guard against over-confidence.

It is as if he were saying, I believe that your confession is genuine and that your faith is real; but is it full-grown? Has it reached maturity? Will your anchor hold in the storms of life? Are you sure that you can stand your ground when the foe suddenly makes his appearance? That, more or less, is the sense in which these words have generally been interpreted. We have not found any good reason to depart from this common explanation.

Nothing better has been offered.) For there comes an hour see on verse 25. For the entire expression, There comes an hour, yes it has arrived, cf. 5:25. The designated season is close at hand. In a way it is still future, for Jesus and the disciples have not yet crossed the brook (in fact, as we see it, are still in the Upper Room), and have not yet encountered the foe (Judas and his band). Yet, in another sense, this season has already arrived, for a. Judas is even now on the way, and b. so certain is it that the predicted event will occur that to the mind of Christ it is already present.

Hence, the expression, Note well, there comes an hour, yes it has arrived! describes the situation exactly. And because the prediction is so startling, it is preceded by the exclamation, Note well! .) The contents of the prediction is twofold: a. You will be scattered, each to his own home. With this should be compared:) 10:12: And the wolf snatches them and scatters (the flock). See on that verse.) 7 1 2 8 0 “tw://bible.*?id=40.26.31|AUTODETECT|”

Matt. 26:31) 1 1 -1 9 0 0

You will all be ensnared on account of me this night; for it is written, I will strike the shepherd, and the sheep of the flock will be scattered. This was spoken after Jesus and his little company had left the Upper Room.) 1 1 2 8 0 “tw://bible.?id=41.14.27|AUTODETECT|” The prophecy which was fulfilled when this happened 7 1 -1 9 0 “tw://bible.?id=41.14.27|AUTODETECT|” Mark 14:27) 1 1 -1 9 0 “tw://bible.?id=38.13.7|AUTODETECT|” ) is found in ) 7 1 -1 9 0 “tw://bible.?id=38.13.7|AUTODETECT|” Zech. 13:7) 1 1 -1 9 0 0 :) 1 2 2 8 0 0 Strike the shepherd, that the sheep may be scattered;) And I will turn my hand against (or upon) the little ones. ��210��) 1 1 2 8 0 “tw://bible.?id=43.16.32|AUTODETECT|” The phrase to his own home here 7 1 -1 9 0 “tw://bible.?id=43.16.32|AUTODETECT|” John 16:32) 1 1 -1 9 0 0 ) in the sentence, And you will be scattered, each to his own home occurs also in 1:11 and 19:27. Jesus came to his own home, but his own people did not welcome him (see Vol. I, p. 80, footnote 27). John took Mary to his own home (19:27). We see no reason to depart from this sense in the present instance. When, in connection with the arrest of Jesus, the disciples were scattered, each man went to his own home (in this case, to his own place of lodging in or near Jerusalem).

It is true, of course, that in the case of John and Peter the going home was delayed a little while. Nevertheless, by and by Mary Magdalene knows exactly where she can find Peter, and also where she can find John. Each had gone to his own home (see on 20:2). The prediction probably implies more than this, however. It seems to indicate that united effort would cease; hope would be lost, kingdom-work would be stopped; and fishing (in the ordinary sense of the term) would take the place of preaching (see on 21:3).) 1 2 2 8 0 0 We turn now to b. And you will leave me alone (literally: And me you will leave alone, with all the emphasis on the pronoun me). These words may be viewed as Christ s own commentary on the disciples confession of a moment ago, Now we know & for this reason we believe (verse 30). The Master does not in any way deny the presence of genuine faith in the hearts of his friends (see also on 17:7); but he stresses the imperfect character of that faith. Perfect faith casts out fear and working through love shows real courage at the critical moment. It never forsakes, never winces, never fails!

Such was not the faith of these men.) Moreover, by saying, And me you will leave alone, Jesus places the emphasis where it truly belongs, on the theme of his own suffering. More and more he will enter the region of isolation. He will be forsaken by his friends, and at last forsaken by his Father in heaven! But that climax of woe has not yet arrived. At this moment Jesus is still able to say, Yet I am not alone, for the Father is with me. This had been his comfort right along, as is clearly indicated by 8:29: And he who sent me is with me.

He has not left me alone, because I always do the things that are pleasing to him. See on that passage. (Although at times reference is also made to 8:16b, yet the sense there is slightly different. See on that verse.)) 1 1 2 8 0 “tw://bible.*?id=45.5.1|AUTODETECT|” 33. These things have I spoken to you, in order that in me you may have peace. These things includes whatever Jesus told his disciples that night. He had told them about himself, informing them (as he had done so often) that he had come from the Father, had entered the world, was leaving again, and was about to go back to the Father. He had pointed out that he would be betrayed by a man who ate at his table; that he would be denied three times, and this by no one less than Peter; that he was being hated; that the world would rejoice in his death; and that his own disciples would leave him alone in the hour of crisis. The fulfilment of these prophecies would naturally strengthen their faith in him (see on 16:1, 4).

And through faith they would obtain the greatest of all blessings, namely, peace. The nature of that peace has been indicated in connection with the explanation of 14:27. It is both objective 7 1 -1 9 0 “tw://bible.?id=45.5.1|AUTODETECT|” Rom. 5:1) 1 1 -1 9 0 “tw://bible.?id=45.5.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.5.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=47.5.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.5.20|AUTODETECT|” II Cor. 5:20) 1 1 -1 9 0 “tw://bible.?id=45.8.16|AUTODETECT|” b) and subjective 7 1 -1 9 0 “tw://bible.?id=45.8.16|AUTODETECT|” Rom. 8:16) 1 1 -1 9 0 0 ff.). In view of the context, the emphasis both here and in 14:27 seems to rest on the subjective side of this peace. It is contrasted with tribulation. Jesus continues, In the world you have tribulation; but be of good courage. I have conquered the world.) 1 1 2 8 0 “tw://bible.?id=45.2.9|AUTODETECT|” In Christ they have peace; in the world, tribulation (or anguish; cf. 16:21). The world, as the term is here used, forms a striking antithesis with the Christ. It is the world which persecutes the Church (see Vol. I, p. 79, footnote 26, meaning 6). The term which is correctly rendered tribulation has the primary meaning (both in Greek and in English): pressure. See ) 7 1 -1 9 0 “tw://bible.?id=45.2.9|AUTODETECT|” Rom. 2:9) 1 1 -1 9 0 “tw://bible.?id=40.24.9|AUTODETECT|” ; cf. also ) 7 1 -1 9 0 “tw://bible.?id=40.24.9|AUTODETECT|” Matt. 24:9) 1 1 -1 9 0 “tw://bible.?id=44.7.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.11|AUTODETECT|” Acts 7:11) 1 1 -1 9 0 “tw://bible.?id=44.11.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.11.19|AUTODETECT|” 11:19) 1 1 -1 9 0 “tw://bible.?id=45.2.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.2.9|AUTODETECT|” Rom. 2:9) 1 1 -1 9 0 “tw://bible.?id=45.12.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.12.12|AUTODETECT|” 12:12) 1 1 -1 9 0 “tw://bible.?id=47.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.1.4|AUTODETECT|” II Cor. 1:4) 1 1 -1 9 0 “tw://bible.?id=47.1.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.1.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=47.4.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.4.17|AUTODETECT|” 4:17) 1 1 -1 9 0 “tw://bible.?id=47.6.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.6.4|AUTODETECT|” 6:4) 1 1 -1 9 0 “tw://bible.?id=47.7.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.7.4|AUTODETECT|” 7:4) 1 1 -1 9 0 “tw://bible.?id=47.8.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.8.2|AUTODETECT|” 8:2) 1 1 -1 9 0 “tw://bible.?id=53.1.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.1.6|AUTODETECT|” II Thess. 1:6) 1 1 -1 9 0 “tw://bible.?id=66.1.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.1.9|AUTODETECT|” Rev. 1:9) 1 1 -1 9 0 “tw://bible.?id=66.2.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.2.9|AUTODETECT|” 2:9) 1 1 -1 9 0 “tw://bible.?id=66.2.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.2.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=66.7.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=66.7.14|AUTODETECT|” 7:14) 1 1 -1 9 0 0 , etc. The world ever tries to crowd out the true believer. The disciples can expect tribulation from the side of the world (cf. 16:2) because of their relation to the Master (15:21). But this very principle namely, that what happens to the Master will happen to the disciple also applies in the opposite direction: the disciple can expect to conquer because of his relation to the Master. The words, But be of good courage. I have conquered the world, clearly imply, And therefore you, my followers, will also conquer. ) 1 2 2 8 0 0 Say that a mountain-climber and his guide are trying to ascend a steep cliff. With the skill that results from long experience in mountaineering the guide makes the ascent, and shouts to the man who is at the lower end of the rope, Do not be afraid, for I have made it. Similarly, the pressure that comes from the side of the world will never succeed in causing the disciples to lose their foothold, for Jesus (with whom they are united) has reached the top; hence, so will they.) In view of all that has preceded in this chapter the promise of the Holy Spirit s coming and work, the prediction of the Son s glorious return, the assurance of the Father s abiding love it is not surprising that the chapter ends with a note of victory. Having just about reached the end of the path, Jesus can look back, and can say, I have conquered. ��211�� However, the past tense (perfect, for abiding result) also indicates certainty with respect to the impending battle. The victory is sure. Jesus had fully committed himself.

Hence, he is able to speak as if Calvary even now lay behind him. See also on 12:31; 16:11.) 1 1 2 8 0 “tw://bible.?id=40.9.2|AUTODETECT|” It is certainly remarkable that at the very moment when the Man of Sorrows concludes his final discourse in the Upper Room, just before he treads the valley of deepest gloom, he addresses his disciples with these remarkable words, Be of good cheer! As far as the record is concerned, with a single exception, he was the only one who employed that heartening verb (������, ��������). One finds it in the following passages: ) 7 1 -1 9 0 “tw://bible.?id=40.9.2|AUTODETECT|” Matt. 9:2) 1 1 -1 9 0 “tw://bible.?id=40.9.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.9.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=40.14.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.14.27|AUTODETECT|” 14:27) 1 1 -1 9 0 “tw://bible.?id=41.6.50|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.50|AUTODETECT|” Mark 6:50) 1 1 -1 9 0 “tw://bible.?id=41.10.49|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.49|AUTODETECT|” 10:49) 1 1 -1 9 0 “tw://bible.?id=43.16.33|AUTODETECT|” (the one exception); ) 7 1 -1 9 0 “tw://bible.?id=43.16.33|AUTODETECT|” John 16:33) 1 1 -1 9 0 “tw://bible.?id=44.23.11|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=44.23.11|AUTODETECT|” Acts 23:11) 1 1 -1 9 0 “tw://bible.?id=44.5.41|AUTODETECT|” . Surely, the man who conquers along with Christ has reason to be cheerful! And this even in the midst of tribulation; yes, even because of tribulation, as is shown beautifully in ) 7 1 -1 9 0 “tw://bible.?id=44.5.41|AUTODETECT|” Acts 5:41) 1 1 -1 9 0 0 .) 1 23 2 8 0 0 Synthesis of Chapter 16) See the Outline on p. 260. The Son of God Tenderly Instructing the Disciples. A Word of Prediction.) I. Persecution in Store for Believers. The Holy Spirit s Coming and Work.) A. Persecution in Store for Believers (16:1 6)) Jesus predicts what the believer can expect, in order that when persecution arrives his faith may be strengthened instead of weakened.

The persecutor will be motivated by religious zeal, imagining that by afflicting believers he is rendering a service to God. Actually, he does not even know God (in Christ). Out of love for his disciples Jesus has delayed as long as possible this prediction with respect to coming tribulation. Now that he is ready to depart (by way of the cross, the resurrection, the ascension), he must tell them about it, in order that they may not be taken unawares. Besides, from now on the attacks will no longer be directed against him but against them. Although in broad outlines Jesus has explained the purpose of his departure, the disciples seemed more concerned about the departure as such (considering it a loss for themselves) than with its glorious objective.

Jesus complains about the fact that dismal gloom on their part has crowded out further questions.) B. The Holy Spirit s Coming and Work (16:7 15)) 1. In the world (verses 7 11)) Christ s departure is in the interest of the disciples; for unless he returns to the Father, the Helper will not come. This Helper will convict the world. He will not try to destroy man s sense of guilt (as is the vogue today twentieth century) but will awaken the sinner s conscience to the evil and heinousness of sin. By means of the work which he, through the preaching of the Gospel, performs in the world, he will drive home three truths: the world s own sin, Christ s perfect righteousness, and God s judgment.) 2.

In the Church (12 15)) The Holy Spirit will come (see the book of Acts, especially chapter 2); will lead into all the truth (see the Epistles; the Holy Spirit never rides a hobby; always proclaims the whole counsel of God); and will declare the future (see the book of Revelation). It is Jesus himself who is speaking when the Spirit speaks. The latter enlarges on the truths which the former taught while here on earth. The persons of the Holy Trinity always glorify each other. Due to lack of fully developed faith and due to the fact that two great events in the history of redemption had not yet occurred (Christ s resurrection and the outpouring of the Spirit), the disciples were not able to bear more teaching during this memorable night.) II. The Son s Return (16:16 24)) A little while just a few hours now and the disciples will no longer be able to see their Master, for by means of the cross and burial he will be removed from their sight.

Again, a little while that is, from the burial to the resurrection and the outpouring of the Holy Spirit and the disciples will see their Master again. They will see who he really is. The fact of the resurrection will be an eye-opener for them. The descent of the Spirit will complete the work of making everything clear.) To the startled disciples, who experience great difficulty in explaining the sayings about the little while, Jesus predicts that the very cause of their great sorrow namely, his death will become the source of their supreme joy; just like the birth of a child first produces pain, then gladness. In the dispensation of the Spirit questions such as have been on the minds of the disciples during these past hours (and also previously) will no longer be asked. All will be plain then.

And all God-glorifying petitions will be granted, on the basis of Christ s atonement. Thus, their joy will be made full.) III. The Father s Love (16:25 33)) The Father loves those who love the Son. These men have accepted Jesus as the One who came from and returns to the Father. They confess their faith. Jesus corrects their over-confidence.

He tells them that when the hour of crisis arrives, they will leave him alone. However, the Father is with him.) In a statement unparalleled for beauty and spiritual uplift Jesus climaxes his discourse. He says, These things have I spoken to you, in order that in me you may have peace. In the world you have tribulation; but be of good courage, I have conquered the world. Implication: You most certainly will also conquer. ) ) ) 198 On 5�� see Vol. I, pp. 45, 52.) 199 16:7a is IIIA3; see Vol.

I, pp. 42, 43. 16:7b is IIIA1; same reference.) 200) But just what does the term convict mean? Convince and convict are not always nor necessarily identical in sense. A man is convinced of a doctrine or of a duty; he is convicted of a crime. Nevertheless, when the context or universe of discourse is human guilt, the two verbs may approach each other very closely in meaning. However, the English verb to convict is rather ambiguous because it may mean either: a. to prove guilty, without implying that the person whose guilt is proved is ready to admit and confess his guilt; and b. to awaken to consciousness of guilt. Surely, when the Holy Spirit convicts the world through the preaching of the Gospel, both of these results are achieved, but not in each individual to whom the Word is proclaimed.

The Gospel immediately proves the whole world to be guilty. In the case of many this guilt is brought home to the conscience, sothat they feel it. And among these, again, there are some (God s elect) who not only are convinced of it in their soul, but also admit it openly, truly repent, and, confessing the wrong which they have committed, cast themselves upon the mercy of God in Christ. Hence, the verb to convict does not have the same meaning for all. By and large the wicked world continues in open hostility to God, his Christ, and his people (see Vol. I, p. 79, footnote 26, meaning 6).

Though its guilt has been exposed or proved (hence, though in that sense it has been convicted), it does not repent.) The term employed in the original (�����) is at least just as elastic in meaning as is the English word to convict. That it means more than merely to rebuke has been shown by R. C. Trench, op. cit., pp. 13 15. However, as his summary is not complete and as he seems to build his case on some (and not on all) the uses of the term, the value of his discussion is somewhat limited. In the passages which he mentions the verb implies to rebuke with good effect, that is, to bring sin home to the conscience.) 1 1 2 8 0 “tw://bible.?id=43.8.9|AUTODETECT|” The divergence of views with respect to the proper translation of the term is evident from the following Table, which lists all the seventeen instances of its use in the New Testament. 7 1 -1 9 0 “tw://bible.?id=43.8.9|AUTODETECT|” John 8:9) 1 1 -1 9 0 “tw://bible.?id=65.1.22|AUTODETECT|” and of ) 7 1 -1 9 0 “tw://bible.?id=65.1.22|AUTODETECT|” Jude 22) 1 1 -1 9 0 0 , where the textual support is weak.)) 1 1 2 8 0 0 A.V. A.R.V. R.S.V. ) 7 1 2 8 0 “tw://bible.?id=40.18.15|AUTODETECT|” Matt. 18:15) 1 1 -1 9 0 0 tell him his fault show him his fault tell him his fault ) 7 1 2 8 0 “tw://bible.?id=42.3.19|AUTODETECT|” Luke 3:19) 1 1 -1 9 0 0 reprove reprove reprove ) 7 1 2 8 0 “tw://bible.?id=43.3.20|AUTODETECT|” John 3:20) 1 1 -1 9 0 0 reprove reprove expose ) 7 1 2 8 0 “tw://bible.?id=43.8.46|AUTODETECT|” John 8:46) 1 1 -1 9 0 0 convince convict convict ) 7 1 2 8 0 “tw://bible.?id=43.16.8|AUTODETECT|” John 16:8) 1 1 -1 9 0 0 reprove convict convince ) 7 1 2 8 0 “tw://bible.?id=46.14.24|AUTODETECT|” I Cor. 14:24) 1 1 -1 9 0 0 convince reprove convict ) 7 1 2 8 0 “tw://bible.?id=49.5.11|AUTODETECT|” Eph. 5:11) 1 1 -1 9 0 0 reprove reprove expose ) 7 1 2 8 0 “tw://bible.?id=49.5.13|AUTODETECT|” Eph. 5:13) 1 1 -1 9 0 0 reprove reprove expose ) 7 1 2 8 0 “tw://bible.?id=54.5.20|AUTODETECT|” I Tim. 5:20) 1 1 -1 9 0 0 rebuke reprove rebuke ) 7 1 2 8 0 “tw://bible.?id=55.4.2|AUTODETECT|” II Tim. 4:2) 1 1 -1 9 0 0 reprove reprove convince ) 7 1 2 8 0 “tw://bible.?id=56.1.9|AUTODETECT|” Tit. 1:9) 1 1 -1 9 0 0 convince convict confute ) 7 1 2 8 0 “tw://bible.?id=56.1.13|AUTODETECT|” Tit. 1:13) 1 1 -1 9 0 0 rebuke reprove rebuke ) 7 1 2 8 0 “tw://bible.?id=56.2.15|AUTODETECT|” Tit. 2:15) 1 1 -1 9 0 0 rebuke reprove reprove ) 7 1 2 8 0 “tw://bible.?id=58.12.5|AUTODETECT|” Heb. 12:5) 1 1 -1 9 0 0 rebuke reprove punish ) 7 1 2 8 0 “tw://bible.?id=59.2.9|AUTODETECT|” James 2:9) 1 1 -1 9 0 0 convince convict convict ) 7 1 2 8 0 “tw://bible.?id=65.1.15|AUTODETECT|” Jude 15) 1 1 -1 9 0 0 convince convict convict ) 7 1 2 8 0 “tw://bible.?id=66.3.19|AUTODETECT|” Rev. 3:19) 1 1 -1 9 0 0 rebuke reprove reprove ) 1 2 2 8 0 0 ) ) 1 1 2 8 0 “tw://bible.?id=46.14.24|AUTODETECT|” Moulton and Milligan, op. cit., on this verb, prefers the translation convict for all three instances of its use in the Fourth Gospel; and renders it expose, set forth in ) 7 1 -1 9 0 “tw://bible.?id=46.14.24|AUTODETECT|” I Cor. 14:24) 1 1 -1 9 0 “tw://bible.?id=49.5.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=49.5.11|AUTODETECT|” Eph. 5:11) 1 1 -1 9 0 0 , giving papyri support for both uses.) 1 11 2 8 0 0 201 On this see W. Hendriksen, More Than Conquerors, An Interpretation of the book of Revelation, Grand Rapids, Mich., sixth edition, 1952, pp. 14, 15, 73.) 202 On A�� see Vol. I, p. 54, and footnote 13 on that page.) 203 This may be read like a conditional sentence (IIIA1), and translated: If you ask anything of the Father, he will give it to you in my name. ) 204 The position that Again a little while, and you will see me, refers to Christ s physical resurrection is defended by, among others, A. T. Robertson (commenting on this verse in Word Pictures, Vol. V, p. 269); C.

Bouma (op. cit., p. 199); W. F. Howard (The Interpreter s Bible, Vol. VIII, p. 734, though he thinks that there is probably a remoter reference to the Parousia); M. Dods in The Expositor s Bible (Vol. 1, p. 836). The opposite view that it refers to Christ s return in the Spirit is very ably defended by F.

W. Grosheide (op. cit., pp. 380 385). For a possible distinction in the meaning of the two verbs (observe, see) see on 16:19.) 205 On � see also 1:24.) 206 It is just possible that the phrase among each other implies a tender rebuke, as if Jesus meant to say, Why do you search for the answer among each other? Why do you not ask me? But this cannot be proved.) 207 It must not be considered impossible that the two verbs (first ��������, then D�����) are used purposely, with a slight distinction in meaning in the present context. A little while, and the disciples will no longer observe Jesus day by day.

Death and burial will take him away from their view. But after the second little while they will see him, namely, as the risen Savior who ushers in the dispensation of the Spirit. Although it is true that no sharp line of demarcation can be drawn between the two verbs either can be used for physical as well as for mental and spiritual vision , it is, nevertheless, also true that in the Fourth Gospel ������ is more often used with reference to physical vision (observing signs, works, a beggar, a wolf, linen bandages, Jesus as he stood) than is the future of the verb A���, which oftener (perhaps always in John) refers to mental or spiritual vision (at least a vision that is not exclusively physical). For the first verb see 2:23; 6:2; 7:3; 9:8; 10:12; 20:6, 12, 14 (but also 4:19; 6:40, 62; 8:51; 12:19, 45; 14:17; 17:24); for the second (future tense) see 1:39, 51; 3:36; perhaps even 19:37. See on 1:14; Vol. I, p. 85, footnote 33.) 208 H.

H. Meeter, The Heavenly Highpriesthood of Christ, doctoral dissertation submitted to the Free University at Amsterdam, published in Grand Rapids, Mich. (no date), p. 186.) 209 R. C. H. Lenski, op. cit., p. 1082.) 210) The background of Zechariah s prophecy is as follows:) 1 1 2 8 0 “tw://bible.?id=15.3.1-15.3.10|AUTODETECT|” After the remnant of the Jews had returned from captivity, they built the altar of burnt-offering and laid the foundations of the temple 7 1 -1 9 0 “tw://bible.?id=15.3.1-15.3.10|AUTODETECT|” Ezra 3:1 10) 1 1 -1 9 0 “tw://bible.?id=15.4.0|AUTODETECT|” ). Jealous Samaritans and their allies interrupted the work 7 1 -1 9 0 “tw://bible.?id=15.4.0|AUTODETECT|” Ezra 4) 1 1 -1 9 0 0 ). Discouragement gained the upper hand. But in the second year of Darius i.e., about the year 520 b.c. Haggai urged the rebuilding of the temple. Zechariah joined him in this exhortation and predicted the future glory of Zion; also the coming, suffering, and exaltation of the Branch. The theme of Zechariah s prophecies and the division are as follows:) 1 5 2 8 0 0 The Future Glory of Zion and of Its Shepherd-King) I. Visions (1:1 6:8)) II. A Symbolic Act (6:9 15)) III. An Answer to a Question (chapters 7, 8)) IV. Predictions and Promises (chapters 9 14).) 1 1 2 8 0 “tw://bible.?id=43.16.32|AUTODETECT|” It is particularly this last section that interests us here, in connection with ) 7 1 -1 9 0 “tw://bible.?id=43.16.32|AUTODETECT|” John 16:32) 1 1 -1 9 0 0 , You will be scattered. It is at least probable that among the events predicted in Zech. 9 14 are the following:) 1 3 2 8 0 0 a. The further progressive return of the captives from the lands of the captivity (10:8 12).) b. The defeat of the countries which surround Judah in a day when Judah itself will be protected (9:1 8).) c. The victories of the Maccabees over Antiochus Epiphanes (9:11 17; 12:1 9).) 1 1 2 8 0 “tw://bible.?id=40.21.5|AUTODETECT|” d. The coming of the Righteous King, the true Shepherd (9:9); also his rejection (chapter 11; 13:7); see ) 7 1 -1 9 0 “tw://bible.?id=40.21.5|AUTODETECT|” Matt. 21:5) 1 1 -1 9 0 “tw://bible.?id=40.26.14-40.26.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.26.14-40.26.16|AUTODETECT|” 26:14 16) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 e. The election of the remnant throughout the New Dispensation (13:8, 9).) f. The outpouring of the Spirit, and the blessings of the Messianic Age, with the total disappearance of the dispensation of shadows and ceremonies (most of chapter 14).) 1 1 2 8 0 “tw://bible.?id=43.16.32|AUTODETECT|” The prediction found in ) 7 1 -1 9 0 “tw://bible.?id=43.16.32|AUTODETECT|” John 16:32) 1 1 -1 9 0 0 (the passage now under study) has to do with d.: the Shepherd s rejection. There is considerable difference of opinion with respect to the words, And I will turn my hand against (or upon) the little ones. Some view this as a prophecy of woe (the more probable view, it would seem to us), some, of weal. For this material on Zechariah, in more expanded form, see W. Hendriksen, Bible Survey, pp. 120, 121; 283 286.) 1 2 2 8 0 0 211 In the Fourth Gospel John uses the verb to conquer only once, and then in a quotation, sothat it is really Jesus (not John) who utters it. In the book of Revelation this verb occurs again and again. In fact More Than Conquerors may be called the theme of that book. See the author s More Than Conquerors, Grand Rapids, Mich., sixth edition, 1952, pp. 12 14, 114, 115. According to the book of Revelation, Jesus has conquered, is conquering, is going to conquer. Hence, those who are with him are also conquerors. This is essentially the same idea as here in 16:33.) )