John 16 commentary

Our Lord Jesus, by giving his disciples notice of trouble, designed that the terror might not be a surprise to them. It is possible for those who are real enemies to God's service, to pretend zeal for it. This does not lessen the sin of the persecutors; villanies will never be changed by putting the name of God to them. As Jesus in his sufferings, so his followers in theirs, should look to the fulfilling of Scripture. He did not tell them sooner, because he was with them to teach, guide, and comfort them; they needed not then this promise of the Holy Spirit's presence. It will silence us to ask, Whence troubles come? It will satisfy us to ask, Whither go they? for we know they work for good. It is the common fault and folly of melancholy Christians to look only on the dark side of the cloud, and to turn a deaf ear to the voice of joy and gladness. That which filled the disciples' hearts with sorrow, was too great affection for this present life. Nothing more hinders our joy in God, than the love of the world, and the sorrow of the world which comes from it.

Christ's departure was necessary to the Comforter's coming. Sending the Spirit was to be the fruit of Christ's death, which was his going away. His bodily presence could be only in one place at one time, but his Spirit is every where, in all places, at all times, wherever two or three are gathered together in his name. See here the office of the Spirit, first to reprove, or to convince. Convincing work is the Spirit's work; he can do it effectually, and none but he. It is the method the Holy Spirit takes, first to convince, and then to comfort. The Spirit shall convince the world, of sin; not merely tell them of it. The Spirit convinces of the fact of sin; of the fault of sin; of the folly of sin; of the filth of sin, that by it we are become hateful to God; of the fountain of sin, the corrupt nature; and lastly, of the fruit of sin, that the end thereof is death. The Holy Spirit proves that all the world is guilty before God. He convinces the world of righteousness; that Jesus of Nazareth was Christ the righteous. Also, of Christ's righteousness, imparted to us for justification and salvation. He will show them where it is to be had, and how they may be accepted as righteous in God's sight. Christ's ascension proves the ransom was accepted, and the righteousness finished, through which believers were to be justified. Of judgment, because the prince of this world is judged. All will be well, when his power is broken, who made all the mischief. As Satan is subdued by Christ, this gives us confidence, for no other power can stand before him. And of the day of judgment. The coming of the Spirit would be of unspeakable advantage to the disciples. The Holy Spirit is our Guide, not only to show us the way, but to go with us by continued aids and influences. To be led into a truth is more than barely to know it; it is not only to have the notion of it in our heads, but the relish, and savour, and power of it in our hearts. He shall teach all truth, and keep back nothing profitable, for he will show things to come. All the gifts and graces of the Spirit, all the preaching, and all the writing of the apostles, under the influence of the Spirit, all the tongues, and miracles, were to glorify Christ. It behoves every one to ask, whether the Holy Spirit has begun a good work in his heart? Without clear discovery of our guilt and danger, we never shall understand the value of Christ's salvation; but when brought to know ourselves aright, we begin to see the value of the Redeemer. We should have fuller views of the Redeemer, and more lively affections to him, if we more prayed for, and depended on the Holy Spirit.

It is good to consider how near our seasons of grace are to an end, that we may be quickened to improve them. But the sorrows of the disciples would soon be turned into joy; as those of a mother, at the sight of her infant. The Holy Spirit would be their Comforter, and neither men nor devils, neither sufferings in life nor in death, would ever deprive them of their joy. Believers have joy or sorrow, according to their sight of Christ, and the tokens of his presence. Sorrow is coming on the ungodly, which nothing can lessen; the believer is an heir to joy which no one can take away. Where now is the joy of the murderers of our Lord, and the sorrow of his friends?

Asking of the Father shows a sense of spiritual wants, and a desire of spiritual blessings, with conviction that they are to be had from God only. Asking in Christ's name, is acknowledging our unworthiness to receive any favours from God, and shows full dependence upon Christ as the Lord our Righteousness. Our Lord had hitherto spoken in short and weighty sentences, or in parables, the import of which the disciples did not fully understand, but after his resurrection he intended plainly to teach them such things as related to the Father and the way to him, through his intercession. And the frequency with which our Lord enforces offering up petitions in his name, shows that the great end of the mediation of Christ is to impress us with a deep sense of our sinfulness, and of the merit and power of his death, whereby we have access to God. And let us ever remember, that to address the Father in the name of Christ, or to address the Son as God dwelling in human nature, and reconciling the world to himself, are the same, as the Father and Son are one.

Here is a plain declaration of Christ's coming from the Father, and his return to him. The Redeemer, in his entrance, was God manifest in the flesh, and in his departure was received up into glory. By this saying the disciples improved in knowledge. Also in faith; “Now are we sure.” Alas! they knew not their own weakness. The Divine nature did not desert the human nature, but supported it, and put comfort and value into Christ's sufferings. And while we have God's favourable presence, we are happy, and ought to be easy, though all the world forsake us. Peace in Christ is the only true peace, in him alone believers have it. Through him we have peace with God, and so in him we have peace in our own minds. We ought to be encouraged, because Christ has overcome the world before us. But while we think we stand, let us take heed lest we fall. We know not how we should act if brought into temptation; let us watch and pray without ceasing, that we may not be left to ourselves.

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

2. They will drive you out of the synagogues. This was no light offense to disturb their minds, that they were to be banished like wicked men from the assembly of the godly, or, at least, of those who boasted that they were the people of God, and gloried in the title of The Church; for believers are subject not only to persecutions, but to ignominy and reproaches, as Paul tells us, (1 Corinthians 4:12, 18.) But Christ bids them stand firm against this attack; because, though they be banished from the synagogues, still they remain within the kingdom of God. His statement amounts to this, that we ought not to be dismayed by the perverse judgments of men, but ought to endure boldly the reproach of the cross of Christ, satisfied with this single consideration, that our cause which men unjustly and wickedly condemn, is approved by God.

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

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

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

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

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

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

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

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

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

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

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

John 16:8-15

8. And when he is come, he will convince the world of sin, and of righteousness, and of judgment 9. Of sin, because they believe not in me 10. Of righteousness, because I go to my Father, and you see me no more. 11. Of judgment, because the prince of this world hath been judged. 12. I have yet many things to say to you, but you cannot bear them now. 13. But when he, the Spirit of truth, is come, he will lead you into all truth; for he will not speak from himself, but will speak all that he has heard, and will declare to you the things that are to come. 14. He will glorify me, for he will take of what is mine, and will declare it to you. 15. All things that the Father hath are mine; therefore I said to you, He will take of what is mine, and will declare it to you.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

For he will not speak from himself This is a confirmation of the clause, He will lead you into all truth. We know that God is the fountain of truth, and that out of Him there is nothing that is firm or sure; and, therefore, that the apostles may safely place full confidence in the oracles of the Spirit, Christ declares that they will be divine oracles; as if he had said, that every thing which the Holy Spirit shall bring proceeds from God himself. And yet these words take nothing away from the majesty of the Spirit, as if he were not God, or as if he were inferior to the Father, but are accommodated to the capacity of our understanding; for the reason why his Divinity is expressly mentioned is, because, on account of the veil that is between us, we do not sufficiently understand with what reverence we ought to receive what the Spirit reveals to us. In like manner, he is elsewhere called the earnest, by which God ratifies to us our salvation, and the seal, by which he seals to us its certainty, (Ephesians 1:13, 14.) In short, Christ intended to teach that the doctrine of the Spirit would not be of this world, as if it were produced in the air, but that it would proceed from the secret places of the heavenly sanctuary.

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

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

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

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

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

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

John 16:16-20

16. A little while, and you do not see me “Et vous ne me verrez point;” — “and you will not see me.” and again a little while, and you will see me; because I go to the Father. 17. Then said some of his disciples among themselves, What is this that he saith to us, a little while, and you do not see me and again a little while, and you will see me: and, Because I go to the Father? 18. They said, therefore, What is this that he saith, A little while? We know not what he saith. 19. Jesus, therefore. knew that they wished to ask him, and he said to them, You ask among yourselves about what I said, A little while, and you do not see me: and again a little while, and you will see me. 20. Verily, verily, I tell you, That you will weep and lament, but the world will rejoice; and you will be sorrowful, but your sorrow will be turned into joy.

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

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

Nor ought we to think it strange when he says that he is seen, when he dwells in the disciples by the Spirit; for, though he is not seen with the bodily eyes, “Combien qu’il ne soit point veu des yeux corporels.” yet his presence is known by the undoubted experience of faith. What we are taught by Paul is indeed true, that believers,

so long as they remain on earth, are absent from the Lord, because they walk, by faith, and not by sight, (2 Corinthians 5:6, 7.)

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

Though we have known Christ according to the flesh, yet we know him no more; if any man be in Christ, let him be a new creature, (2 Corinthians 5:16, 17)

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

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

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

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

John 16:21-24

21. A woman, when she is in labor, hath sorrow, because her hour is come; but when she hath brought forth a child, she remembereth no more her anguish, on account of the joy that a man is born into the world. 22. And you therefore have sorrow now; but I will see you again, and your heart will rejoice, and your joy no man shall take from you. 23. And in that day you will ask me nothing. Verily, verily, I tell you, That whatever you shall ask from the Father in my name, he will give to you. 24. Hitherto you have asked nothing in my name: ask, and receive, that your joy may be full.

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

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

But since it is an obligation laid

on all creatures to labor till the last day of redemption, (Romans 8:22, 23,)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

John 16:25-28

25. These things I have spoken to you in proverbs; but the time cometh when I shall no longer speak to you in parables, but will tell you plainly about the Father. 26. In that day you shall ask in my name and I do not say that I will pray the Father for you; 27. For the Father himself loveth you, because you have loved me, and have believed that I came out from God. 28. I came out from the Father, and am come into the world again, I leave the world, and go to the Father.

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

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

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

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

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

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

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

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

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

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

27. Because you have loved me. These words remind us that the only bond of our union with God is, to be united to Christ; and we are united to him by a faith which is not reigned, but which springs from sincere affection, which he describes by the name of love; for no man believes purely in Christ who does not cordially embrace him, and, therefore, by this word he has well expressed the power and nature of faith. But if it is only when we have loved Christ that God begins to love us, it follows that the commencement of salvation is from ourselves, because we have anticipated the grace of God. Numerous passages of Scripture, on the other hand, are opposed to this statement. The promise of God is, I will cause them to love me; and John says, Not that we first loved Him, Quoting from memory, our Author has mingled two passages The first is, Herein is love, not that we loved God, but that he loved us, (1 John 4:10;) and the second is, We love him, because he first loved us, (1 John 4:19.) — Ed. (1 John 4:10.) It would be superfluous to collect many passages; for nothing is more certain than this doctrine, that the Lord calleth those things which are not, (Romans 4:17) raises the dead, (Luke 7:22,) unites himself to those who were strangers to him, (Ephesians 2:12,) makes hearts of flesh out of hearts of stone, (Ezekiel 36:26,) manifests himself to those who do not seek him, (Isaiah 65:1; Romans 10:20.) I reply, God loves men in a secret way, before they are called, if they are among the elect; for he loves his own before they are created; but, as they are not yet reconciled, they are justly accounted enemies of God, as Paul speaks,

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

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

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

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

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

John 16:29-33

29. His disciples say to him, Lo, now thou speakest openly, and speakest no proverb. 30. Now we know that thou knowest all things, and needest not that any one should ask thee; by this we believe that thou camest out from God. 31. Jesus answered them, Do you now believe? 32. Behold, the hour cometh, and is now come, when you shall be scattered, every one to his own, and shall leave me alone; yet I am not alone, because the Father is with me. 33. These things I have spoken to you, that you may have peace in me. In the world you will have tribulation; but be of good courage; I have overcome the world.

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

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

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

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

32. Yet I am not alone. This correction is added, in order to inform us that, when Christ is forsaken by men, he loses nothing of his dignity. For since his truth and his glory are founded on himself, and. do not depend on what the world believes, if it happen that he is forsaken by the whole world, still he is in no degree impaired, because he is God, and needs not any assistance from another.

Because my Father is with me. When he says that the Father will be with me, the meaning is, that God will be on his side, so that he will have no need to borrow anything from men. Whoever shall meditate on this in a proper manner will remain firm, though the whole world should be shaken, and the revolt of all men will not overturn his faith; for we do not render to God the honor which is due to him, if we are not satisfied with having God alone.

33. These things I have spoken to you. He again repeats how necessary those consolations are which he had addressed to them; and he proves it by this argument, that numerous distresses and tribulations await them in the world. We ought to attend, first, to this admonition, that all believers ought to be convinced that their life is exposed to many afflictions, that they may be disposed to exercise patience. Since, therefore, the world is like a troubled sea, true peace will be found nowhere but in Christ. Next, we ought to attend to the manner of enjoying that peace, which he describes in this passage. He says that they will have peace, if they make progress in this doctrine. Do we wish then to have our minds calm and easy in the midst of afflictions? Let us be attentive to this discourse of Christ, which in itself will give us peace

But be of good courage. As our sluggishness must be corrected by various afflictions, and as we must be awakened to seek a remedy for our distress, so the Lord does not intend that our minds shall be cast down, but rather that we shall fight keenly, which is impossible, if we are not certain of success; for if we must fight, while we are uncertain as to the result, all our zeal will quickly vanish. When, therefore, Christ calls us to the contest, he arms us with assured confidence of victory, though still we must toil hard.

I have overcome the world. As there is always in us much reason for trembling, he shows that we ought to be confident for this reason, that he has obtained a victory over the world, not for himself individually, but for our sake. Thus, though in ourselves almost overwhelmed, if we contemplate that magnificent glory to which our Head has been exalted, we may boldly despise all the evils which hang over us. If, therefore, we desire to be Christians, we must not seek exemption from the cross, but must be satisfied with this single consideration, that, fighting under the banner of Christ, we are beyond all danger, even in the midst of the combat. Under the term World, Christ here includes all that is opposed to the salvation of believers, and especially all the corruptions which Satan abuses for the purpose of laying snares for us.

CHAPTER 17

John 17:1-5

1. These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee: 2. As thou hast given him power over all flesh, that he may give eternal life to all whom thou hast given to him. 3. And this is eternal life, that they may know thee, the only true God, and him whom thou hast sent, Jesus Christ. 4. I have glorified thee on the earth; I have finished the work which thou gavest me to do. 5. And now, O Father, glorify thou me with thyself, with the glory which I had with thee before the world was.

CHAPTER 16

Joh 16:1-33. Discourse at the Supper Table Concluded.

1-5. These things have I spoken unto you, that ye should not be offended--both the warnings and the encouragements just given.

6-7. But because I have said these things ... sorrow hath filled your heart--Sorrow had too much paralyzed them, and He would rouse their energies.

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

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

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

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

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

12-15. when he, the Spirit of truth, is come ... he shall not speak of himself--that is, from Himself, but, like Christ Himself, "what He hears," what is given Him to communicate.

he will show you things to come--referring specially to those revelations which, in the Epistles partially, but most fully in the Apocalypse, open up a vista into the Future of the Kingdom of God, whose horizon is the everlasting hills.

16-22. A little while, and ye shall not see me; and again a little while, and ye shall see me, because I go to the Father--The joy of the world at their not seeing Him seems to show that His removal from them by death was what He meant; and in that case, their joy at again seeing Him points to their transport at His reappearance amongst them on His Resurrection, when they could no longer doubt His identity. At the same time the sorrow of the widowed Church in the absence of her Lord in the heavens, and her transport at His personal return, are certainly here expressed.

23-28. In that day--of the dispensation of the Spirit (as in Joh 14:20).

ye shall ask--inquire of

me nothing--by reason of the fulness of the Spirit's teaching (Joh 14:26; 16:13; and compare 1Jo 2:27).

29-30. His disciples said, ... now speakest thou plainly, and speakest no proverb--hardly more so than before; the time for perfect plainness was yet to come; but having caught a glimpse of His meaning (it was nothing more), they eagerly express their satisfaction, as if glad to make anything of His words. How touchingly does this show both the simplicity of their hearts and the infantile character of their faith!

31-33. Jesus answered ... Do ye now believe?--that is, "It is well ye do, for it is soon to be tested, and in a way ye little expect."

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

because the Father is with me--how near, and with what sustaining power, who can express?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Again a little while - In three days after my death:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Am come into the world - By my incarnation.

I leave the world - By my death.

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

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

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

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

The hour cometh - Ye shall shortly have need of all the faith ye profess: ye now believe me to be the Omniscient; but ye will find difficulty to maintain this faith when ye see me seized, condemned, and crucified as a malefactor. Yea, your faith will be then so shaken that ye shall run away, each striving to save himself at his own home, or among his kindred.

That in me ye might have peace - I give you this warning as another proof that I know all things, and to the end that ye may look to me alone for peace and happiness. The peace of God is ever to be understood as including all possible blessedness - light, strength, comfort, support, a sense of the Divine favor, unction of the Holy Spirit, purification of heart, etc., etc., and all these to be enjoyed in Christ.

In the world ye shall have tribulation - Or, as most of the very best MSS. read, εχετε, ye have - the tribulation is at hand; ye are just about to be plunged into it.

But be of good cheer - Do not despond on account of what I have said: the world shall not be able to overcome you, how severely soever it may try you.

I have overcome the world - I am just now going by my death to put it and its god to the rout.

My apparent weakness shall be my victory; my ignominy shall be my glory; and the victory which the world, the devil, and my adversaries in general, shall appear to gain over me, shall be their own lasting defeat, and my eternal triumph. - Fear not!

Luther writing to Philip Melancthon, quotes this verse, and adds these remarkable words: "Such a saying as this is worthy to be carried from Rome to Jerusalem upon one's knees."

One of the grand subjects in this chapter, the mediation of Christ, is but little understood by most Christians. Christ having made an atonement for the sin of the world, has ascended to the right hand of the Father, and there he appears in the presence of God for us. In approaching the throne of grace, we keep Jesus as our sacrificial victim, continually in view: our prayers should be directed through him to the Father; and, under the conviction that his passion and death have purchased every possible blessing for us, we should, with humble confidence, ask the blessings we need; and, as in him the Father is ever well pleased, we should most confidently expect the blessings he has purchased. We may consider, also, that his appearance before the throne, in his sacrificial character, constitutes the great principle of mediation or intercession. He has taken our nature into heaven; in that he appears before the throne: this, without a voice, speaks loudly for the sinful race of Adam, for whom it was assumed, and on whose account it was sacrificed. On these grounds every penitent and every believing soul may ask and receive, and their joy be complete. By the sacrifice of Christ we approach God; through the mediation of Christ God comes down to man.

The time cometh, that whosoever killeth you will think he doth God service - But, blessed be God, the time is so far past, that those who bear the name of Christ do not now generally suppose they do him service by killing each other for a difference in opinion or mode of worship.

They have not known the Father nor me - This is the true root of persecution in all its forms.

I did not tell you these things at the beginning, because I was with you - To bear the chief shock in my own person, and to screen you from it.

None of you asketh me - Now when it is most seasonable. Peter did ask this before, John 13:36.

It is expedient for you - In respect of the Comforter, John 16:7, &c, and of me, John 16:16, &c, and of the Father, John 16:23, &c.

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

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

Of righteousness, because I go to my Father - Which the Spirit will testify, though ye do not then see me. But I could not go to him if I were not righteous.

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

I have yet many things to say - Concerning my passion, death, resurrection, and the consequences of it. These things we have, not in uncertain traditions, but in the Acts, the Epistles, and the Revelation. But ye cannot bear them now - Both because of your littleness of faith, and your immoderate sorrow.

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

All things that the Father hath are mine - Could any creature say this?

A little while and ye shall not see me - When I am buried: and again, a little while, and ye shall see me - When I am risen: because I go to my Father - I die and rise again, in order to ascend to my Father.

Jesus said to them - Preventing their question.

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

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

Ye shall not question me about any thing - Which you do not now understand. You will not need to inquire of me; for you will know all things clearly. Whatsoever ye shall ask - Knowledge, love, or any thing else, he will give it - Our Lord here gives us a charte blanche. Believer, write down what thou wilt. He had said, John 14:13, I will do it, where the discourse was of glorifying the Father through the Son. Here, speaking of the love of the Father to believers, he saith, He will give it.

Hitherto ye have asked nothing in my name - For they had asked him directly for all they wanted.

At that day ye shall ask - For true knowledge begets prayer. And I say not that I will pray - This in nowise implies that he will not: it means only, The Father himself now loves you, not only because of my intercession, but also because of the faith and love which he hath wrought in you.

Thou knowest all things - Even our hearts. Although no question is asked thee, yet thou answerest the thoughts of every one. By this we believe that thou camest forth from God - They, as it were, echo back the words which he had spoken in John 16:27, implying, We believe in God; we believe also in thee.

THese things have I spoken unto you, that ye should not be offended .

That is, when you see these storms of persecution arise, and fall heavily upon you, they may not give you any occasion, or be any temptation to you to desist from your duty, and be afraid, or ashamed to own me, and the profession of my Gospel. Evils unthought of, we are not ordinarily prepared for, so as being surprized by them, they the more sink us: Offending here therefore may signifie, either immoderate trouble and affliction, or being tempted to any Apostacy, or remission of duty.

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

The term Synagogue, as it is used often in Scripture to signifie those places of publick Worship which they had in Country Towns and Cities, is proper to the Iews; but as it signifieth an assembly of people met together in any place, it as well agreeth to other people as to them. Our Lord here, in pursuit of the argument which he hath been upon from the 18 verse of the former Chapter, forewarneth his Disciples, that when he should be taken from them, the Iews first should Excommunicate them as Hereticks, or Schismaticks: and I know not why, what our Saviour here saith, may not also be extended as a Prophecy of what hath since been done, and is yet doing under the Tyranny of the Pope.

As also the latter clause, which, tho at first was applicable to the Iews, who stoned Stephen upon a charge of blasphemy; in which it is apparent, that they thought they did God good service, and doubtless slew many others, yet certainly it also referred to others; even as many as shall do the same thing to the end of the World.

Marginal references: Chap. 9.2[illegible: 1 letter], 34. and 12.42.

3 And these things will they do unto you, because they have not known the Father, nor me .

This is but what our Lord said as to his Father, ver. 21. of the former Chapter, (see the notes on that Verse) and teacheth us, That all persecutions of good men speak in persecutors an ignorance both of God the Father, and of Christ; and who ever they are that continue in such ignorance under the light of the Gospel, tho they be baptized, and make never so great a profession of Religion, yet will be under daily temptations to turn persecutors; for ignorance is here made the cause of persecution. And it is some alleviation of trouble to Gods suffering people, to consider that the persons that are the cause of their sufferings, neither know God the Father, nor Jesus Christ; and it is no wonder if they know not God, that they will not know, love, nor approve of them.

Marginal references: Chap. 15.21. 1 Cor. 2.8.

4 But these things have I told you, that when the time shall come, ye may remember that I told you of them . And these things I said not unto you at the beginning, because I was with you .

Whatsoever I have discovered to you formerly, of my going to my Father, the coming of the Holy Ghost, your [illegible: 3 letters]fering from the World I have told you of before; you will see that they will most certainly come to pass: then you will remember what I have said unto you, and I have told you them on purpose, that you may remember them, and thereby know, that altho I am in the form of a man, yet I also am God blessed for ever: and did know things that should afterward come to pass, and could tell you the truth about them.

And having been with you, I have not from the first of your converse with me, told you these things; that is, those which relate to the Worlds dealing with you, (which he had told them Matth 10.16. &c. but that was after some good whiles converse with them) nor yet had he spoken to them at first about his Death, Resurrection, and Ascension, because he was with them, and to stay with them some time, during which time he bare the brunt of all; the whole hatred of the Iews was poured out upon him: and for those other things relating to his Death, and Ascension, and the sending of the Spirit; he who taught his Disciples, Mar. 4.33. as they were able to bear them, had concealed these things; till by his other Doctrine he had prepared them to receive this Revelation; and there was a necessity of his relieving them against his bodily absence, by the promise of that other Comforter the Holy Ghost.

Marginal references: Chap. 13.19. and 14.29.; See Matth. 9.15.

5 But now I go my way to him that sent me , and none of you asketh me, Whither goest thou ?

Tho I did not tell you this from the beginging for many wise reasons; yet I now tell you, that I must die, but shall rise again from the dead, and go to my Father who sent me into the World to finish that work which I now have done, and so am returning from whence I came.

And tho indeed some of you have cursorily asked me, whither I go, (as Peter, Chap 13.36.) yet none of you seem to understand, or so seriously as you ought to inquire, whither I go, or so much to be busied in the thoughts of that.

6 But becau[illegible: 1 letter]e I have said these things unto you, sorrow hath filled your heart .

But a[illegible: 1 letter]l your thoughts are taken up about your selves, what you shall do for want of my bodily presence; and sorrow for that hath so overwhelmed your hearts, that you cannot enough deliberate with your selves, as to consider either my or your own advantages, form my Death, Resurrection, and Ascension.

7 Nevertheless, I tell you the truth; It is expedient for you that I go away : for if I go not away , the Comforter will not come unto you ; but if I depart, I will send him unto you m.

He doth not say it was expedient for him, tho this was truth; for his human Nature was not till his Ascension glorified, as afterward, Chap. 17.5. but he saith it was expedient for them. The Saints may desire a dissolution, but it is for their own advantage, Phil. 1.23. Christ desires it for their advantage:

because the holy Spirit could not come upon them, (as in the days of Pentecost) until he by his Death had made reconciliation for iniquity; and God had so ordered the Counsels of Eternity, that Christ should first die, rise again, and ascend into Heaven, and then he would pour out his Spirit upon all fl[illegible: 1 letter]sh, as one eminent fruit of Christs meritorious Death and Passion, Acts 2.32, 33. Eph. 4.11. We are not able to give certain reasons of the Counsels of God; but the reasonableness of them in this very particular may easily be concluded: That the sending of the Spirit might appear to be the fruit of Christs Death: That the Messiahs influence upon the sending of him joyntly with the Father, might appear; for he was to be sent from Christ glorified, Chap. 7.39. That the Spirit might glorifie Christ, as we have it, ver. 14. for (saith that verse) He shall receive of mine, and shall shew it unto you: and that the world might better understand the mystery of the Trinity, The Father was by all owned to be in Heaven. The Son Ascended up to Heaven in the presence of many witnesses. The Spirit descended from Heaven with great majesty and glory, as may be read, Acts 2.2, 3.

Marginal references: Chap. 14.16, 26. & 15.26.

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

When the holy Spirit is come in the days of Pentecost, he by his inward operation in mens hearts, and by his gifts bestowed upon you that are his Apostles, will reprove the World. By the World here, may be meant all men and women, as it is used in some texts; neither is the operation of the Spirit here mentioned, to be restrained to carnal and wicked men. The Word translated Reprove, 1. Lets us know; that the holy Ghost is here mentioned, not in the Notion mentioned Chap. 14.16. as a Comforter, but in the larger Notion (there mentioned) as an Advocate, (which possibly had been a better translation of it, ver. 7. than Comforter as we translate it: for it is not the proper work of the Spirit considered as a Comforter, to reprove; but it is proper enough to the notion of an Advocate to do it) The word here translated Reprove, doth often so signifie, and is so translated Luke 3.19. Chap. 3 20. Eph. 5.11, 13 It signifieth real rebukes, Heb. 12.5. Rev. 3.19. But it also signifieth to Convince, Iohn 8.9.46. 1 Cor. 14.24. 2 Tim. 4.2. Titus 1.9. and in several other texts; yet it is one thing to convince the understanding, and judgment: another thing to prevail upon the will, by reason of the total corruption of our Souls; so that we will not imbrace what we confess is truth, nor do what we know is best, but through the stubbornness of our Will, we resist the light and conviction of our understandings The holy Spirit is here promised, not onely (as before) to lead men into truth, by a work of illumina[illegible: 1 letter]ion, but to bow the hearts and wills of some in the World, to the imbracing of it, and living up to it, whiles others yet remain without excuse.

The things of which the Spirit is promised to convince the World, are Sin, Righteousness, and Iudgment, which are further opened in the following Verses.

Marginal references: Or, convince.

9 Of sin because t[illegible: 1 letter]ey believe not on me ;

Here may arise some doubt, whether these words import, that the Holy Ghost should convince the World in general, or of that particular sin of not believing on the Lord Jesus Christ; the fir[illegible: 2 letters] [illegible: 1 letter]eemeth best to agree with the eighth ve[illegible: 1 letter]se, where convincing of sin is mentioned, without the addition which we have [illegible: 1 letter]ere; and it also best agreeth with the effect of the Spirit, for the holy Spirit doth not convince the World of one sin onely. 2. The second seemeth to be favoured by the addition of those words, because they believe not in me; which yet may be understood, onely as a particu[illegible: 1 letter]ar great instance of sin, of which the Spirit convinceth the World. It was the great sin of that age, that, tho Christ was come into the World, and had given such manifest evidence that he was sent of his Father, yet the [illegible: 1 word] of the men and women in that part of the World into which he was come, would not receive and imbrace him a[illegible: 1 letter] the true Messiah: Now saith our Saviour, when I am gone to my Father, I will send the Spirit, and he by his gifts given to my Apostles, shall so convince a great part of the World, that they shall have nothing to sa[illegible: 1 letter], but be wholly in[illegible: 2 letters]cusable in their not receiving me as the [illegible: 2 letters]ue M[illegible: 1 letter]ssiah and Saviour of the world. Others, he shall by his inward influence upon their hearts, so convince of sin in not believing in me, that they shall believe in me, and be saved.

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

A second thing of which the Spirit is promised to convince the World, is Righteousness, by which a[illegible: 1 letter]l Interpreters agree, is meant the Righteousness of Christ. Onely some would have it to be understood of Christs personal Righteousness, which is inherent in him; upon which account he is called the Iust one, the Righteous one, &c. Then the sense is this, The Iews now say I have Devil, and cast out Devils by B[illegible: 1 letter]elzebub; they accuse me as an Impostor and Seducer, call me a friend of Publicans and Sinners; but when the holy Spirit which I will send shall come, he shall convince the World, that I was a just and righteous person, and not such a one as they have vilely represented me, which was fulfilled in a great measure, Acts Chap. 2. Chap. 3. when so many were converted, and joined to the Church. 2. But the best Interpreters understand it of that righteousness of Christ which is communicated to men in justification, of which so much is spoken in holy Writ, Isaiah 56.[illegible: 1 letter]. and 53.11. Dan. 9.24. Ier. 23.6. and in many other texts▪ so as the Spirit is here promised as instructing the World in that true righteousness, by which a Soul can be justified, and therein both correcting the errors of the Pagan World, who thought the light of Nature enough to shew them the way to Heaven; and also of the Iewish World, who thought the righteousness of the Law sufficient; by shewing them, that no righteousness would do it, but the righteousness of Christ reckoned unto them for righteousness, and apprehended by faith.

Christs going to his Father, did both evidence him to be a just and righteous person, however wicked men in the World had represented and traduced him; for his Father would not have received him, if he had been such a person; and also evidence that as was Prophecied of the Messias, Dan. 9.24. he had finished the transgression, made an end of sin, made reconciliation for iniquity ▪ and brought in Everlasting Righteousness: for it could not be imagined, that he should have an access to his Father, before he had finished the work which his Father had given him to do, Chap 17.4. and saith our Saviour, ye see me no more: That is, after my Ascension you shall see me no more; or after my death ye shall see me no more, to have any such ordinary converse with me, as hitherto you have had: for I shall not ascend to return again to you: but to sit at the right hand of my Father, till I return again to the last judgment.

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

The third thing to convince the World of which the Spirit is promised, is Iudgment. There is a great variety amongst Interpreters in their senses, what is to be understood by Judgment in this text. Mr. Calvin thinks, that by it is to be understood a right order of things; the Devil, who is the Prince of the World, had made a great disorder and confusion in the World, Christ having judged him, brought in a Reformation, and restored things into order again. Others understand the term, of that Iudicial Power which Christ obtained after his Ascension into Heaven, when the Lord said unto him, Sit thou on my right hand, until I make thine enemies thy footstool, Psal. 110.1. Acts 2.34, 35. Others understand it of that Government which Christ exerciseth over, and upon the Souls of his people, once delivered out of the power of Satan by the obedience of Christs Death▪ Others understand it of that All power given to Christ in Heaven and Ea[illegible: 1 letter]th, mentioned Matth. 28.18. Phil. 2.9. Others understand it of that perverse and corrupt judgment which the World exercised upon Christ and his Apostles: Others understand it of the Iudgment of Condemnation. The World should by the Spirit be convinced, that they lay in wickedness, and exposed to eternal Condemnation:

when they should see their Father the Devil, who arrogates to himself the title of the Prince of the World, and exerciseth a tyranny over them▪ cast out, and overcome.

Marginal references: Chap. 12.31▪ Eph. 2.2. Col. 2.15▪

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

Not any new Articles of Doctrine or Faith; for Chap. 15.15. he had told them that he had made known unto them all things which he had heard of the Father, of that nature; but some things (probably) which concerned them, with reference to their Office as Apostles, the Constitution, State, and Government of the Church; but saith he, you cannot bear them now, in regard of their passion, or rather of their mo[illegible: 1 letter]e imperfect state.

13 [illegible: 1 letter]owbeit, when he the Spirit of truth is come , he will guide you into all truth : for he shall not speak of himself ; but whatsoever he shall hear, that shall he speak : and he will shew you things to come .

The word which we here translate [guide] [non-Latin text not transcribed] is a word of great emphasis; it strictly signifieth to be a guide of the way, not onely to discover truth as the object of the understanding, but the bowing of the will to the obedience of it: It is said, that the Spirit should guide the Apostles into all truth; that is, all necessary truth, whatsoever Christ had revealed to them, because in their present state they were not able to bear it; whatsoever should be fit for them to know, in order to their planting, ordering, and governing the Church of God; which Christ had not while he was with them, acquainted them with, and people were to expect from the Apostles, upon whom the Spirit should come in the days of Pentecost, and so influence them, that in those things they should not be at a loss to understand [illegible: 1 letter]he Will of God, which they should communicate unto others; and they ought to look upon what the Apostles so revealed, as the mind of Christ:

for the holy Spirit should not speak meerly from himself, but as from Christ, with whom he was essentially one; as also from the Father,

whatsoever the Father and the Son Willed, he should communicate, that he should reveal to the Apostles:

and he shall reveal to you things that are to come, being in you the Spirit of Prophesie. The Apostles in their Epistles, and in the book of Revelation, shewed not indeed all things, but many things which were, and are to come to pass.

Marginal references: Chap. 14.17.; Chap. 14.26.

14 He shall glorifie me ; for he shall receive of mine, and shall shew it unto you .

That is, he shall make me famous in the World; as by the extraordinary gifts which he shall dispence and give out, so particularly by shewing you things to come:

for he shall guide and lead you into no other truth but that which I have revealed, or which it is my will he should make known and reveal.

15 All things that the Father hath, are mine : therefore said I, that he shall take of mine, and shall shew it unto you .

All the Divine Essence, Wisdom, Power, which is in the Father, are mine; I am in all things that concern the Deity, one, and equal with the Father;

and that was the reason that I said, that he should take of mine, and shew it to you; which is the same as if I had said, He shall take of my Father[illegible: 1 letter], and shall shew it to you; for all that the Father hath, is mine: I and my Father are one in Essence, Wisdom, Power, &c.

Marginal references: Chap. 17.10.

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

I must die, and so for two or three days you shall not see me;

but after that, ye shall see me again, when I shall be risen from the dead: but because of the last words, because I go to the Father, which seem to give a reason of the first clause; possibly by the little while first mentioned, our Saviour means the whole time, [illegible: 2 letters]om the speaking of those words to his Ascension into Heaven; for all that time was not more than six weeks; and by the little while mentioned in the latter part of the verse, our [illegible: 1 word] intends the whole time from his Ascension, until his coming to Judgment: and so the reason is proper which is added, B[illegible: 1 letter]cause I go to the Father, for being so Ascended, and sat down at the right hand of God, we are told that there he must sit, till God hath made all his enemies his footstool: and by the Apostle, that the last enemy to be destroyed is death▪ and Acts 3.21. Whom the heavens must receive, until the times of the [illegible: 2 letters] stitution of all things, which God hath spoken by the mouth of his holy Prophets since the world began.

17 Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, A little while and ye shall see me: and, because I go to the Father? .

Christ had used much the same expression to the Iews, Chap. 7.33. Yet a little while I am with you; he had spake the same to his Disciples, Chap. 13.33. yet it is plain from this 17. ver. that his Disciples did not understand him; what need the best of us have of the illuminations of the blessed Spirit, rightly to conceive of, and understand Spiritual things? These Doctrines of his Death, Resurrection, Ascension, and coming to Iudgment, our Lord had incu[illegible: 3 letters] ted to his Disciples, not onely in the two Texts aforementioned, but also Chap. 8.21, 22. and 12.33, 36. and 14.2, 4, 12, 28. and in this Chapter, ver. 5.7.

18 They said therefore, What is this that he saith, A little while? we cannot tell what he saith .

Still they do not understand what he meant. Who shall hereafter arrogate to mans reason or understanding, a power to comprehend Spiritual mysteries? Had not the Disciples reasonable Souls? will any say they had no mind to understand them? certainly none can say so. Some lay the fault of the Disciples not understanding these things, upon the obscurity of our Saviours phrase, and his Parabolical expression of them: others in their ignorance of our Saviours Resurrection from the dead; others in their not understanding the circumstance of time; but certainly it is best imputed to the Disciples inability to conceive of these things, and the prejudices of their national error concerning the Temporal Kingdom of the Messias. Let it lye where it will, the weakness of the Disciples may be reasonably conceived, not to be greater than is incident to the best of men; and if they were so dull of hearing and understanding, we may reasonably conceive, that we are not free from the like impotency and infirmity.

19 Now Jesus knew that they were desirous to ask him , and said unto them, Do ye enquire among your selves of that I said, A little while and ye shall not see me: and again, A little while and ye shall see me ?

In the terms of this Verse there is nothing difficult, but in the matter of it there is much instructive: We learn from hence, That tho good men may as to some points be ignorant as to the mind and Will of God, yet they will be desirous of further instruction in it. To be willingly and contentedly ignorant, is not consistent with a root of saving grace. 2. Christ knows the desires of our hearts, before they are made known to him by the words of our lips; but yet it will not follow, that we may satisfie our selves with inward secret desires, without making them known by our lips; for God requireth the Calves of our lips, as well as the desires and groans of our inward man. 3.

Christ is very ready to teach those whose hearts he seeth desirous to learn; therefore he saith, Do ye enquire amongst your selves? &c. Are you inquisitive? I am ready to teach, and to instruct you.

20 Verily, verily I say unto you, that ye shall weep and lament, but the world shall rejoyce : and ye shall be sorrowful, but your sorrow shall be turned into joy .

Our Saviours reply is no litteral answer to their question, or exposition of the term which appeared so difficult to them to understand; but yet it is a substantial answer, by which he let them know, that he should be absent from them for some time, which time would be to them a time of mourning, and sadness, as he had before told them; that when the Bridegroom should be taken from them, then they should mourn; that time would be to the wicked part of the World, a time of mirth and jollity:

But their sorrow should be turned into joy when they shall see him again, both upon his Resurrection, and in the general Resurrection. The time of this life is the worldlings hour, and for the most part the power of darkness, to such as love and fear God; but as the worldlings joy shall at last be turned into sorrow; (they compass themselves about with sparks, but they shall at last lye down in sorrow) so the godly mans sorrow shall be turned into joy; Christ will say to the good servant, Enter thou into thy masters joy, Matth. 25.23.

21 A woman, when she is in travel, hath for row, because her hour is come: but assoon as she is delivered of the child, she remembreth no more the anguish, for joy that a man is born into the world .

Our Lord compareth the state of the Church in this life, and more especially in those first and most furious times, to the state of a woman that is big with child, and in her travel; when he saith, she hath sorrow, that is great pain, because God when he cursed the woman for her transgression, made this her porsion, Gen. 3.16. I will greatly multiply thy sorrow, and thy conception, in sorrow thou shalt bring forth children; and when her weeks are fulfilled, her hour is come to feel the effect of this curse, the fruit of the first womans transgression; but no sooner is she delivered of a child, but she forgetteth all her throws and pains, for joy of a child born into the World. Such (saith our Saviour to his Disciples) is your estate; you are as a woman in travail, so will all those that believe in me, be, to the end of the World.

Marginal references: I[illegible: 1 letter]a. 26.1[illegible: 1 letter] ▪

22 And ye now therefore have sorrow: but I will see you again , and your heart shall rejoyce, and your joy no man taketh from you .

(The whole Church, Rev. 12.1, 2. is compared to a woman with child, crying, travailing in birth, and pained to be delivered); during this time of your travail, you must have sorrow. All those that will live godly in Christ Iesus, must suffer persecution. It is appointed for all men once to die. It is appointed for Gods people, (especially under some periods of time) to be dying daily, killed all the day long, as the Apostle expresseth the state of Christians in his time▪ Rom. 8 36. quoting Psal. 44.22. (which sheweth the state of the Church in the Old Testament to have been the same). But (saith our Saviour) it is but as the hour of the womans travail; it will be sharp, very sharp, but it shall be short:

For I will see you again, and then your heart shall rejoyce; which cannot be understood of Christs seeing them again after his Resurrection; for before that time, we read of few or no sufferings of the Apostles or other Disciples. It must therefore be understood, either of the visitation of his Spirit, filling their hearts with joy and peace, or the visitations of his Providence; or rather of Christs coming to the last Judgment, when all that have believed in Christ, shall see him with joy unspeakable; and then all tears shall be wiped away from their eyes, and they shall enter into the joy of their Lord, and sigh and sorrow no more, nor shall it be in the power of all their enemies, to deprive them of their joy.

Marginal references: Chap. 20.20.

23 And in that day ye shall ask me nothing : Verily, verily I say unto you, Whatsoever ye shall ask the Father in my Name, he will give it you .

That the day here spoken of, is that before mentioned, ver. 22. when Christ promised to see them again, and that their hearts should re[illegible: 1 letter]oyce, is without question; but what that day is, (as we before shewed) is not so well agreed: Some understand it of the general Resurrection, when Christ shall come to judgment, when all askings for satisfaction as to any thing of which we doubt, shall cease; and this seemeth at first the plainest sense: you shall then be made perfect; as you shall want nothing, so you shall ask nothing. But because of the following words, which plainly refer to the time of this life: others distinguish concerning asking, and by asking here understand, asking by way of question, for further information, not by way of prayer for supply: and indeed the Greek word enforceth that sense; for it is not [non-Latin text not transcribed], which signifieth to ask or beg, as in prayer▪ but [non-Latin text not transcribed], which signifieth to ask for a resolution in case of doubting; now, tho it be true, that in the day of judgment when we shall see Christ as he is, and know God as we are known, we shall have no occasion to ask any questions; yet because the following words speak of an asking in Prayer, which is proper to this life; it should seem, that the day here mentioned, is some time before the last Iudgment: what that should be, is the question. It is certainly best understood of the time after the effusion or pouring out of the Spirit in the days of Pentecost; of which time it was Prophesied by Ioel, Chap. 2.28. That God wou'd pour out his Spirit on all flesh: their sons and their daughters should prophesie, their young men should dream dreams, and their old men should see visions, Acts 2.17. and to which time Isaiah had a respect in his Prophecy, Chap. 11.9. that the Earth should be full of the knowledge of the Lord, as the waters cover the Sea. So as these words, you shall ask me nothing in that day, signifie the great light that should upon the coming down of the holy Spirit, shine in upon their Souls; so that they should no longer have any such doubts as they now had, and sound much the same thing that we have, 1 Iohn 2.27. But the anointing, [by which is meant the holy Spirit] which ye have received of him, abideth in you: and you need not tha[illegible: 1 letter] any man teach you: but as the same anointing teacheth you of all things. We must not too rigidly interpret our Saviou[illegible: 1 letter]s words here, as if they we[illegible: 1 letter]e a promise of such a state in this life, when either the present or succeeding Disciples of Christ should be so filled with knowledge, as they should have no further doubts, or need not to ask any thing of Christ, (that is, to be resolved in any thing). Our Saviour here speaketh onely comparatively, to signifie the great difference would be as to knowledge, betwixt them in their present state, and what should be after the pouring out of the holy Spirit; they should then fully understand what Christ meant by his saying, A little while, and you shall not see me: and again, a little while, and you shall see me; because I go to the Father: and should not need ask him questions about that, or many other things which they were now at loss about as Ier. 31.34. where the Prophet saith, They shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the greatest to the least. It must not be interpreted (as some have done) to signifie a needlesness of Ministerial teaching; so neither must this text be interpreted, to signifie a needlesness of an inquiry of Christ for further satisfaction; but onely as signifying the vast difference in the degrees of knowledge, after the holy Spirit should be poured forth, from what was even in the best men, before that time.

In the latter part of the text another word is used, it is not [non-Latin text not transcribed] but [non-Latin text not transcribed]. Our Saviour there plainly speaketh of their asking in Prayer; and their promise is, that to supply their defects of their knowledge, and the want of his personal instruction, they should obtain by Prayer from the Father, all that was necessary for their discharge of the Propheti[illegible: 1 letter]al Office, Matth. 7.7. Chap. 15. ver. 7. Chap 16.24. See the notes on those Texts.

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

All the Prayers of believers under the Old Testament were accepted upon the account of the Mediator, who was Typified by the Temple, and the Ark, where their solemn Worship was performed by Divine appointment. But the explicit naming of him, was not usual in their requests. Indeed the Prophet Daniel enforced his requests for the Lords sake▪ which may peculiarly respect the Me[illegible: 2 letters]ias, the promised Mediator. Our Saviour in the form of Prayer dictated to his Disciples, gave no direction of addressing themselves to God in his name. But now he was ready to accomplish the Will of his Father, by offering himself as an expiatory Sacrifice for sin, and thereby reconciling God [illegible: 1 letter]o them; and the prevalency of his Intercession depending upon his Meritorious all-sufficient sufferings; he directs and incourages them to pray with an humble confidence in his name, for all the blessings they stand in need of. And 'tis matter of exceeding joy, that notwithstanding their unworthiness of the least favours, yet they are assured of obtaining their petitions offered up in his name: for the Father was so pleased with his voluntary obedience to the death of the Cross, that no blessing is so good or great, but he most willingly bestows for his sake to all humble supplicants.

Marginal references: Chap. 15.11.

25 These things have I spoken unto you in proverbs: but the time cometh when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father w.

That by Proverbs is meant any dark sayings, is plain from the opposition in the text, of that term, plainly. Christ had spoken, tho not all things, yet many things to them in dark phrases, and under many figurative expressions; but (saith he) the time cometh, when I shall shew you plainly of the Father; that time is either Christs second coming, or after the pouring out of the Spirit, which latter is most probable what our Saviour doth here intend, because of those great measures of knowledg, which at, and after that time were given out. He had before given to his Disciples to know the mysteries of the kingdom of God, far beyond others, Matth. 13 11. but yet it appears by Chap. 14. and many other texts, that they had a very confused. and imperfect knowledg of the Trinity, and Christs oneness with the Father, and their mutual Personal relation one to another.

Marginal references: Or, parabl[illegible: 2 letters].; Or, parable[illegible: 1 letter].

26 At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you .

When the Spirit shall come, then you shall fully and clearly understand how to put up your Prayers to the Father in my name: hitherto have you done it imperfectly, not fully understanding what you did; but when I shall have poured out my Spirit, then you shall fully understand what it is to Pray in my name, and you shall accordingly do it: he doth not deny, that he would ask the [illegible: 2 letters]ther: for the Scripture elsewhere plainly expresseth it, Rom. 8.34. Heb 7.25. but he onely tells them, that he said not so to them; the reason of which he tells us in the ne[illegible: 1 letter]t words.

27 For the Father himself loveth you , because ye have loved me, and have believed that I came out from God .

I need not tell you, (to beget in you a confidence that your Prayers should be heard) that I will pray to the Father for you; for my Father himself hath such a love for you, that you may from thence alone conclude, that he will hear you:

and tho my Fathers love to you be an everlasting love, which hath no cause in the creature; yet as to the manifestations of my Fathers love, they are further drawn forth by the love which he seeth you bear to me, and by your receiving me who am the Messiah, and came forth from God, to perform the work of mans Redemption.

Marginal references: Chap. 17.8.

28 I came forth from the Father, and am come into the world : again, I leave the world, and go to the Father .

Tho I be in the World, yet my original is not from the World: I am one with my Father, equal with him, God b[illegible: 1 letter]essed for ever. I came forth from him, as one sent in the fu[illegible: 1 letter]ness of [illegible: 1 letter]ame, to discharge the Office of the Messias; the W[illegible: 1 letter]rld, the place so called, was neither my original, nor yet is my home:

I am presently leaving the World again, and going to my Father.

Marginal references: Chap. 13.3.

29 His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb .

this they confess had no obscurity at all in it. These words are so intelligible, that there is no reason for any of us to ask thee any thing about the sense of them.

Our Saviour having now plainly told them, that he was leaving the World, put an end to their inquiries, whither he was going, and satisfied them that in his former expressions of going away, not for a while to be seen, he meant no earthly motion;

Marginal references: Or, parable.

30 Now are we sure that thou knowest all things, and needest not that any man should ask thee : by this we believe that thou camest forth from God e.

This confirmeth us in that Faith or Perswasion, which we before had, tho it was in us but weak, that indeed thou art come forth from God.

Chap. 17.8.

Marginal references: Chap. [illegible: 1 letter]1.17.

31 Jesus answered them, Do ye now believe ?

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

32 Behold the hour cometh, yea, is now come, that ye shall be scattered , every man to his own , and shall leave me alone: and yet I am not alone, because the Father is with me .

Tho you profess that now you do believe, you had need look to your Faith; there is yet a trying time coming upon you, when your Faith will waver, and you who have been so long my followers, will leave me to shift for my self, and every one of you shift for your selves; this came to pass presently after, Matth. 26.56. Those who think they stand, had need take heed [illegible: 1 letter]est they fall; those who think their Faith strongest, ought to be thinking with their selves, what they shall do how they shall be able to stand in a day of sharp Tryall. Many in a calm time appear to be Professors, and Believers; who when Affliction and Persecution ariseth for the Gospel sake, will fall away, and leave Christ alone:

Yet saith our Saviour, I am not alone, because the Father is with me. No man is alone, who hath the presence of God with him. Christ knew that in all his Sufferings he should have the Presence and Assistance of his heavenly Father.

Marginal references: Mat. 26.31. Mark. 14.27.; Chap. 20.10.; Or, his own home.; Chap. 9.29. and 14.[illegible: 1 letter]0.

33 These things I have spoken unto you, that in me ye might have peace . In the world ye shall have tribulation : but be of good chear, I have overcome the world .

By peace here, is not so much to be understood, Peace with God; which, yet we have from Christ, and through Christ, according to Rom. 5.1. Being justified by faith, we have peace with God, through our Lord Iesus Christ. Nor yet [illegible: 1 letter]eace of conscience, which is the copy of our Peace with God: As a peace of mind, a quiet, serene calm temper, which indeed is the effect of the other, as the cause, that you might not be troubl'd and disturb'd, neither for my sake, nor yet for your own.

Tho in the World ye meet with troubles, which you will certainly do, because the World hateth you,

Be of good chear (saith he) I have overcome the world; where by World is to be understood, all Temptations from it; whether from the flatteries, or from the frowns and troubles of it. We are said to overcome the World, but we overcome it as Soldiers, fighting under Christ, who is the Captain of our Salvation, and his Victory is our Victory, 1 Ioh. 4.4. and 5.4, 5. Christ overcame the Prince of the World, and cast him out, as we heard before; and he hath overcome Sin, and we in him, in the midst of all Tribulations, are more than conqerors through him that loved us, Rom. 8.37. This was our Saviours last Sermon, which we have upon sacred record in Holy Writ.

Marginal references: Isa. [illegible: 1 letter].6. Chap. 14.27. Eph. 2 14. Col. 1.20.

Persecution Foretold; The Expediency of Christ's Departure.

1 These things have I spoken unto you, that ye should not be offended. 2 They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service. 3 And these things will they do unto you, because they have not known the Father, nor me. 4 But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you. 5 But now I go my way to him that sent me; and none of you asketh me, Whither goest thou? 6 But because I have said these things unto you, sorrow hath filled your heart.

Christ dealt faithfully with his disciples when he sent them forth on his errands, for he told them the worst of it, that they might sit down and count the cost. He had told them in the chapter before to expect the world's hatred; now here in these verses,

I. He gives them a reason why he alarmed them thus with the expectation of trouble: These things have I spoken unto you, that you should not be offended, or scandalized, v. 1. 1. The disciples of Christ are apt to be offended at the cross; and the offence of the cross is a dangerous temptation, even to good men, to turn back from the ways of God, or turn aside out of them, or drive on heavily in them; to quit either their integrity or their comfort. It is not for nothing that a suffering time is called an hour of temptation. 2. Our Lord Jesus, by giving us notice of trouble, designed to take off the terror of it, that it might not be a surprise to us. Of all the adversaries of our peace, in this world of troubles, none insult us more violently, nor put our troops more into disorder, than disappointment does; but we can easily welcome a guest we expect, and being fore-warned are fore-armed—Præmoniti, præmuniti.

II. He foretels particularly what they should suffer (v. 2): "Those that have power to do it shall put you out of their synagogues; and this is not the worst, they shall kill you." Ecce duo-gladii—Behold two swords drawn against the followers of the Lord Jesus.

1. The sword of ecclesiastical censure; this is drawn against them by the Jews, for they were the only pretenders to church-power. They shall cast you out of their synagogues; aposynagogous poiesousin hymas—they shall make you excommunicates. (1.) "They shall cast you out of the particular synagogues you were members of." At first, they scourged them in their synagogues as contemners of the law (Matt. x. 17), and at length cast them out as incorrigible. (2.) "They shall cast you out of the congregation of Israel in general, the national church of the Jews; shall debar you from the privileges of that, put you into the condition of an outlaw," qui caput gerit lupinum—to be knocked on the head, like another wolf; "they will look upon you as Samaritans, as heathen men and publicans." Interdico tibi aqua et igne—I forbid you the use of water and fire. And were it not for the penalties, forfeitures, and incapacities, incurred hereby, it would be no injury to be thus driven out of a house infected and falling. Note, It has often been the lot of Christ's disciples to be unjustly excommunicated. Many a good truth has been branded with an anathema, and many a child of God delivered to Satan.

2. The sword of civil power: "The time cometh, the hour is come; now things are likely to be worse with you than hitherto they have been; when you are expelled as heretics, they will kill you, and think they do God service, and others will think so too." (1.) You will find them really cruel: They will kill you. Christ's sheep have been accounted as sheep for the slaughter; the twelve apostles (we are told) were all put to death, except John. Christ had said (ch. xv. 27), You shall bear witness, martyreite—you shall be martyrs, shall seal the truth with your blood, your heart's blood. (2.) You will find them seemingly conscientious; they will think they do God service; they will seem latreian prospherein—to offer a good sacrifice to God; as those that cast out God's servants of old, and said, Let the Lord be glorified, Isa. lxvi. 5. Note, [1.] It is possible for those that are real enemies to God's service to pretend a mighty zeal for it. The devil's work has many a time been done in God's livery, and one of the most mischievous enemies Christianity ever had sits in the temple of God. Nay, [2.] It is common to patronise an enmity to religion with a color of duty to God, and service to his church. God's people have suffered the greatest hardships from conscientious persecutors. Paul verily thought he ought to do what he did against the name of Jesus. This does not at all lessen the sin of the persecutors, for villanies will never be consecrated by putting the name of God to them; but it does enhance the sufferings of the persecuted, to die under the character of being enemies to God; but there will be a resurrection of names as well as of bodies at the great day.

III. He gives them the true reason of the world's enmity and rage against them (v. 3): "These things will they do unto you, not because you have done them any harm, but because they have not known the Father, nor me. Let this comfort you, that none will be your enemies but the worst of men." Note, 1. Many that pretend to know God are wretchedly ignorant of him. Those that pretend to do him service thought they knew him, but it was a wrong notion they had of him. Israel transgressed the covenant, and yet cried, My God, we know thee. Hos. viii. 1, 2. 2. Those that are ignorant of Christ cannot have any right knowledge of God. In vain do men pretend to know God and religion, while they slight Christ and Christianity. 3. Those are very ignorant indeed of God and Christ that think it an acceptable piece of service to persecute good people. Those that know Christ know that he came not into the world to destroy men's lives, but to save them; that he rules by the power of truth and love, not of fire and sword. Never was such a persecuting church as that which makes ignorance the mother of devotion.

IV. He tells them why he gave them notice of this now, and why not sooner.

1. Why he told them of it now (v. 4), not to discourage them, or add to their present sorrow; nor did he tell them of their danger that they might contrive how to avoid it, but that "when the time shall come (and you may be sure it will come), you may remember that I told you." Note, When suffering times come it will be of use to us to remember what Christ has told us of sufferings. (1.) That our belief of Christ's foresight and faithfulness may be confirmed; and, (2.) That the trouble may be the less grievous, for we were told of it before, and we took up our profession in expectation of it, so that it ought not to be a surprise to us, nor looked upon as a wrong to us. As Christ in his sufferings, so his followers in theirs, should have an eye to the fulfilling of the scripture.

2. Why he did not tell them of it sooner: "I spoke not this to you from the beginning when you and I came to be first acquainted, because I was with you." (1.) While he was with them, he bore the shock of the world's malice, and stood in the front of the battle; against him the powers of darkness levelled all their force, not against small or great, but only against the king of Israel, and therefore he did not need to say so much to them of suffering, because it did not fall much to their share; but we do find that from the beginning he bade them prepare for sufferings; and therefore, (2.) It seems rather to be meant of the promise of another comforter. This he had said little of to them at the beginning, because he was himself with them to instruct, guide, and comfort them, and then they needed not the promise of the Spirit's extraordinary presence. The children of the bride-chamber would not have so much need of a comforter till the bridegroom should be taken away.

V. He expresses a very affectionate concern for the present sadness of his disciples, upon occasion of what he had said to them (v. 5, 6): "Now I am to be no longer with you, but go my way to him that sent me, to repose there, after this fatigue; and none of you asketh me, with any courage, Whither goest thou? But, instead of enquiring after that which would comfort you, you pore upon that which looks melancholy, and sorrow has filled your heart."

1. He had told them that he was about to leave them: Now I go my way. He was not driven away by force, but voluntarily departed; his life was not extorted from him, but deposited by him. He went to him that sent him, to give an account of his negotiation. Thus, when we depart out of this world, we go to him that sent us into it, which should make us all solicitous to live to good purposes, remembering we have a commission to execute, which must be returned at a certain day.

2. He had told them what hard times they must suffer when he was gone, and that they must not expect such an easy quiet life as they had had. Now, if these were the legacies he had to leave to them, who had left all for him, they would be tempted to think they had made a sorry bargain of it, and were, for the present, in a consternation about it, in which their master sympathizes with them, yet blames them, (1.) That they were careless of the means of comfort, and did not stir up themselves to seek it: None of you asks me, Whither goest thou? Peter had started this question (ch. xiii. 36), and Thomas had seconded it (ch. xiv. 5), but they did not pursue it, they did not take the answer; they were in the dark concerning it, and did not enquire further, nor seek for fuller satisfaction; they did not continue seeking, continue knocking. See what a compassionate teacher Christ is, and how condescending to the weak and ignorant. Many a teacher will not endure that the learner should ask the same question twice; if he cannot take a thing quickly, let him go without it; but our Lord Jesus knows how to deal with babes, that must be taught with precept upon precept. If the disciples here would have found that his going away was for his advancement, and therefore his departure from them should not inordinately trouble them (for why should they be against his preferment?) and for their advantage, and therefore their sufferings for him should not inordinately trouble them; for a sight of Jesus at the right hand of God would be an effectual support to them, as it was to Stephen. Note, A humble believing enquiry into the design and tendency of the darkest dispensations of Providence would help to reconcile us to them, and to grieve the less, and fear the less, because of them; it will silence us to ask, Whence came they? but will abundantly satisfy us to ask, Whither go they? for we know they work for good, Rom. viii. 28.

(2.) That they were too intent, and pored too much, upon the occasions of their grief: Sorrow has filled their hearts. Christ had said enough to fill them with joy (ch. xv. 11); but by looking at that only which made against them, and overlooking that which made for them, they were so full of sorrow that there was no room left for joy. Note, It is the common fault and folly of melancholy Christians to dwell upon the dark side of the cloud, to meditate nothing but terror, and turn a deaf ear to the voice of joy and gladness. That which filled the disciples' hearts with sorrow, and hindered the operation of the cordials Christ administered, was too great an affection to this present life. They were big with hopes of their Master's external kingdom and glory, and that they should shine and reign with him: and now, instead of that, to hear of nothing but bonds and afflictions, this filled them with sorrow. Nothing is a greater prejudice to our joy in God than the love of the world; and the sorrow of the world, the consequence of it.

The Expediency of Christ's Departure; The Promise of the Spirit.

7 Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. 8 And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: 9 Of sin, because they believe not on me; 10 Of righteousness, because I go to my Father, and ye see me no more; 11 Of judgment, because the prince of this world is judged. 12 I have yet many things to say unto you, but ye cannot bear them now. 13 Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. 14 He shall glorify me: for he shall receive of mine, and shall show it unto you. 15 All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall show it unto you.

As it was usual with the Old Testament prophets to comfort the church in its calamities with the promise of the Messiah (Isa. ix. 6; Mic. v. 6; Zech. iii. 8); so, the Messiah being come, the promise of the Spirit was the great cordial, and is still.

Three things we have here concerning the Comforter's coming:—

I. That Christ's departure was absolutely necessary to the Comforter's coming, v. 7. The disciples were so loth to believe this that Christ saw cause to assert it with a more than ordinary solemnity: I tell you the truth. We may be confident of the truth of everything that Christ told us; he has no design to impose upon us. Now, to make them easy, he here tells them,

1. In general, It was expedient for them that he should go away. This was strange doctrine, but if it was true it was comfortable enough, and showed them how absurd their sorrow was. It is expedient, not only for me, but for you also, that I go away; though they did not see it, and are loth to believe it, so it is. Note, (1.) Those things often seem grievous to us that are really expedient for us; and particularly our going away when we have finished our course. (2.) Our Lord Jesus is always for that which is most expedient for us, whether we think so or no. He deals not with us according to the folly of our own choice, but graciously over-rules it, and gives us the physic we are loth to take, because he knows it is good for us.

2. It was therefore expedient because it was in order to the sending of the Spirit. Now observe,

(1.) That Christ's going was in order to the Comforter's coming.

[1.] This is expressed negatively: If I go not away, the Comforter will not come. And why not? First, So it was settled in the divine counsels concerning this affair, and the measure must not be altered; shall the earth be forsaken for them? He that gives freely may recall one gift before he bestows another, while we would fondly hold all. Secondly, It is congruous enough that the ambassador extraordinary should be recalled, before the envoy come, that is constantly to reside. Thirdly, The sending of the Spirit was to be the fruit of Christ's purchase, and that purchase was to be made by his death, which was his going away. Fourthly, It was to be an answer to his intercession within the veil. See ch. xiv. 16. Thus must this gift be both paid for, and prayed for, by our Lord Jesus, that we might learn to put the greater value upon it. Fifthly, The great argument the Spirit was to use in convincing the world must be Christ's ascension into heaven, and his welcome here. See v. 10, and ch. vii. 39. Lastly, The disciples must be weaned from his bodily presence, which they were too apt to dote upon, before they were duly prepared to receive the spiritual aids and comforts of a new dispensation.

[2.] It is expressed positively: If I depart I will send him to you; as though he had said, "Trust me to provide effectually that you shall be no loser by my departure." The glorified Redeemer is not unmindful of his church on earth, nor will ever leave it without its necessary supports. Though he departs, he sends the Comforter, nay, he departs on purpose to send him. Thus still, though one generation of ministers and Christians depart, another is raised up in their room, for Christ will maintain his own cause.

(2.) That the presence of Christ's Spirit in his church is so much better, and more desirable, than his bodily presence, that it was really expedient for us that he should go away, to send the Comforter. His corporal presence could be put in one place at one time, but his Spirit is every where, in all places, at all times, wherever two or three are gathered in his name. Christ's bodily presence draws men's eyes, his Spirit draws their hearts; that was the letter which kills, his Spirit gives life.

II. That the coming of the Spirit was absolutely necessary to the carrying on of Christ's interests on earth (v. 8): And when he is come, elthon ekeinos. He that is sent is willing of himself to come, and at his first coming he will do this, he will reprove, or, as the margin reads it, he will convince the world, by your ministry, concerning sin, righteousness, and judgment.

1. See here what the office of the Spirit is, and on what errand he is sent. (1.) To reprove. The Spirit, by the word and conscience, is a reprover; ministers are reprovers by office, and by them the Spirit reproves. (2.) To convince. It is a law-term, and speaks the office of the judge in summing up the evidence, and setting a matter that has been long canvassed in a clear and true light. He shall convince, that is, "He shall put to silence the adversaries of Christ and his cause, by discovering and demonstrating the falsehood and fallacy of that which they have maintained, and the truth and certainty of that which they have opposed." Note, Convincing work is the Spirit's work; he can do it effectually, and none but he; man may open the cause, but it is the Spirit only that can open the heart. The Spirit is called the Comforter (v. 7), and here it is said, He shall convince. One would think this were cold comfort, but it is the method the Spirit takes, first to convince, and then to comfort; first to lay open the wound, and then to apply healing medicines. Or, taking conviction more generally, for a demonstration of what is right, it intimates that the Spirit's comforts are solid, and grounded upon truth.

2. See who they are whom he is to reprove and convince: The world, both Jew and Gentile. (1.) He shall give the world the most powerful means of conviction, for the apostles shall go into all the world, backed by the Spirit, to preach the gospel, fully proved. (2.) He shall sufficiently provide for the taking off and silencing of the objections and prejudices of the world against the gospel. Many an infidel was convinced of all and judged of all, 1 Cor. xiv. 24. (3.) He shall effectually and savingly convince many in the world, some in every age, in every place, in order to their conversion to the faith of Christ. Now this was an encouragement to the disciples, in reference to the difficulties they were likely to meet with, [1.] That they should see good done, Satan's kingdom fall like lightning, which would be their joy, as it was his. Even this malignant world the Spirit shall work upon; and the conviction of sinners is the comfort of faithful ministers. [2.] That this would be the fruit of their services and sufferings, these should contribute very much to this good work.

3. See what the Spirit shall convince the world of.

(1.) Of sin (v. 9), because they believe not on me. [1.] The Spirit is sent to convince sinners of sin, not barely to tell them of it; in conviction there is more than this; it is to prove it upon them, and force them to own it, as they (ch. viii. 9) that were convicted of their own consciences. Make them to know their abominations. The Spirit convinces of the fact of sin, that we have done so and so; of the fault of sin, that we have done ill in doing so; of the folly of sin, that we have acted against right reason, and our true interest; of the filth of sin, that by it we are become odious to God; of the fountain of sin, the corrupt nature; and lastly, of the fruit of sin, that the end thereof is death. The Spirit demonstrates the depravity and degeneracy of the whole world, that all the world is guilty before God. [2.] The Spirit, in conviction, fastens especially upon the sin of unbelief, their not believing in Christ, First, As the great reigning sin. There was, and is, a world of people, that believe not in Jesus Christ, and they are not sensible that it is their sin. Natural conscience tells them that murder and theft are sin; but it is a supernatural work of the spirit to convince them that it is a sin to suspend their belief of the gospel, and to reject the salvation offered by it. Natural religion, after it has given us its best discoveries and directions, lays and leaves us under this further obligation, that whatever divine revelation shall be made to us at any time, with sufficient evidence to prove it divine, we accept it, and submit to it. This law those transgress who, when God speaketh to us by his Son, refuse him that speaketh; and therefore it is sin. Secondly, As the great ruining sin. Every sin is so in its own nature; no sin is so to them that believe in Christ; so that it is unbelief that damns sinners. It is because of this that they cannot enter into rest, that they cannot escape the wrath of God; it is a sin against the remedy. Thirdly, As that which is at the bottom of all sin; so Calvin takes it. The Spirit shall convince the world that the true reason why sin reigns among them is because they are not by faith united to Christ. Ne putimus vel guttam unam rectitudinis sine Christo nobis inesse—Let us not suppose that, apart from Christ, we have a drop of rectitude.—Calvin.

(2.) Of righteousness, because I go to my Father, and you see me no more, v. 10. We may understand this, [1.] Of Christ's personal righteousness. He shall convince the world that Jesus of Nazareth was Christ the righteous (1 John ii. 1), as the centurion owned (Luke xxiii. 47), Certainly this was a righteous man. His enemies put him under the worst of characters, and multitudes were not or would not be convinced but that he was a bad man, which strengthened their prejudices against his doctrine; but he is justified by the spirit (1 Tim. iii. 16), he is proved to be a righteous man, and not, a deceiver; and then the point is in effect gained; for he is either the great Redeemer or a great cheat; but a cheat we are sure he is not. Now by what medium or argument will the Spirit convince men of the sincerity of the Lord Jesus? Why, First, Their seeing him no more will contribute something towards the removal of their prejudices; they shall see him no more in the likeness of sinful flesh, in the form of a servant, which made them slight him. Moses was more respected after his removal than before. But, Secondly, His going to the Father would be a full conviction of it. The coming of the Spirit, according to the promise, was a proof of Christ's exaltation to God's right hand (Acts ii. 33), and this was a demonstration of his righteousness; for the holy God would never set a deceiver at his right hand. [2.] Of Christ's righteousness communicated to us for our justification and salvation; that everlasting righteousness which Messiah was to bring in, Dan. ix. 24. Now, First, The Spirit shall convince men of this righteousness. Having by convictions of sin shown them their need of a righteousness, lest this should drive them to despair he will show them where it is to be had, and how they may, upon their believing, be acquitted from guilt, and accepted as righteous in God's sight. It was hard to convince those of this righteousness that went about to establish their own (Rom. x. 3), but the Spirit will do it. Secondly, Christ's ascension is the great argument proper to convince men of this righteousness: I go to the Father, and, as an evidence of my welcome with him, you shall see me no more. If Christ had left any part of his undertaking unfinished, he had been sent back again; but now that we are sure he is at the right hand of God, we are sure of being justified through him.

(3.) Of judgment, because the prince of this world is judged, v. 11. Observe here, [1.] The devil, the prince of this world, was judged, was discovered to be a great deceiver and destroyer, and as such judgment was entered against him, and execution in part done. He was cast out of the Gentile world when his oracles were silenced and his altars deserted, cast out of the bodies of many in Christ's name, which miraculous power continued long in the church; he was cast out of the souls of people by the grace of God working with the gospel of Christ; he fell as lightning from heaven. [2.] This is a good argument wherewith the Spirit convinces the world of judgment, that is, First, Of inherent holiness and sanctification, Matt. xii. 18. By the judgment of the prince of this world, it appears that Christ is stronger than Satan, and can disarm and dispossess him, and set up his throne upon the ruin of his. Secondly, Of a new and better dispensation of things. He shall show that Christ's errand into the world was to set things to right in it, and to introduce times of reformation and regeneration; and he proves it by this, that the prince of this world, the great master of misrule, is judged and expelled. All will be well when his power is broken who made the mischief. Thirdly, Of the power and dominion of the Lord Jesus. He shall convince the world that all judgment is committed to him, and that he is the Lord of all, which is evident by this, that he has judged the prince of this world, has broken the serpent's head, destroyed him that had the power of death, and spoiled principalities; if Satan be thus subdued by Christ, we may be sure no other power can stand before him. Fourthly, Of the final day of judgment: all the obstinate enemies of Christ's gospel and kingdom shall certainly be reckoned with at last, for the devil, their ringleader, is judged.

III. That the coming of the Spirit would be of unspeakable advantage to the disciples themselves. The Spirit has work to do, not only on the enemies of Christ, to convince and humble them, but upon his servants and agents, to instruct and comfort them; and therefore it was expedient for them that he should go away.

1. He intimates to them the tender sense he had of their present weakness (v. 12): I have yet many things to say unto you (not which should have been said, but which he could and would have said), but you cannot bear them now. See what a teacher Christ is. (1.) None like him for copiousness; when he has said much, he has still many things more to say; treasures of wisdom and knowledge are hid in him, if we be not straitened in ourselves. (2.) None like him for compassion; he would have told them more of the things pertaining to the kingdom of God, particularly of the rejection of the Jews and the calling of the Gentiles, but they could not bear it, it would have confounded and stumbled them, rather than have given them any satisfaction. When, after his resurrection, they spoke to him of restoring the kingdom to Israel, he referred them to the coming of the Holy Ghost, by which they should receive power to bear those discoveries which were so contrary to the notions they had received that they could not bear them now.

2. He assures them of sufficient assistances, by the pouring out of the Spirit. They were now conscious to themselves of great dulness, and many mistakes; and what shall they do now their master is leaving them? "But when he, the Spirit of Truth, is come, you will be easy, and all will be well." Well indeed; for he shall undertake to guide the apostles, and glorify Christ.

(1.) To guide the apostles. He will take care,

[1.] That they do not miss their way: He will guide you; as the camp of Israel was guided through the wilderness by the pillar of cloud and fire. The Spirit guided their tongues in speaking, and their pens in writing, to secure them from mistakes. The Spirit is given us to be our guide (Rom. viii. 14), not only to show us the way, but to go along with us, by his continued aids and influences.

[2.] That they do not come short of their end: He will guide them into all truth, as the skilful pilot guides the ship into the port it is bound for. To be led into a truth is more than barely to know it; it is to be intimately and experimentally acquainted with it; to be piously and strongly affected with it; not only to have the notion of it in our heads, but the relish and savour and power of it in our hearts; it denotes a gradual discovery of truth shining more and more: "He shall lead you by those truths that are plain and easy to those that are more difficult." But how into all truth? The meaning is,

First, Into the whole truth relating to their embassy; whatever was needful or useful for them to know, in order to the due discharge of their office, they should be fully instructed in it; what truths they were to teach others the Spirit would teach them, would give them the understanding of, and enable them both to explain and to defend.

Secondly, Into nothing but the truth. All that he shall guide you into shall be truth (1 John ii. 27); the anointing is truth. In the following words he proves both these:—1. "The Spirit shall teach nothing but the truth, for he shall not speak of himself any doctrine distinct from mine, but whatsoever he shall hear, and knows to be the mind of the Father, that, and that only, shall he speak." This intimates, (1.) That the testimony of the Spirit, in the word and by the apostles, is what we may rely upon. The Spirit knows and searches all things, even the deep things of God, and the apostles received that Spirit (1 Cor. ii. 10, 11), so that we may venture our souls upon the Spirit's word. (2.) That the testimony of the Spirit always concurs with the word of Christ, for he does not speak of himself, has no separate interest or intention of his own, but, as in essence so in records, he is one with the Father and the Son, 1 John v. 7. Men's word and spirit often disagree, but the eternal Word and the eternal Spirit never do. 2. "He shall teach you all truth, and keep back nothing that is profitable for you, for he will show you things to come." The Spirit was in the apostles a Spirit of prophecy; it was foretold that he should be so (Joel ii. 28), and he was so. The Spirit showed them things to come, as Acts xi. 28; xx. 23; xxi. 11. The Spirit spoke of the apostasy of the latter times, 1 Tim. iv. 1. John, when he was in the Spirit had things to come shown him in vision. Now this was a great satisfaction to their own minds, and of use to them in their conduct, and was also a great confirmation of their mission. Jansenius has a pious note upon this: We should not grudge that the Spirit does not show us things to come in this world, as he did to the apostles; let it suffice that the Spirit in the word hath shown us things to come in the other world, which are our chief concern.

(2.) The Spirit undertook to glorify Christ, v. 14, 15. [1.] Even the sending of the Spirit was the glorifying of Christ. God the Father glorified him in heaven, and the Spirit glorified him on earth. It was the honour of the Redeemer that the Spirit was both sent in his name and sent on his errand, to carry on and perfect his undertaking. All the gifts and graces of the Spirit, all the preaching and all the writing of the apostles, under the influence of the Spirit, the tongues, and miracles, were to glorify Christ. [2.] The Spirit glorified Christ by leading his followers into the truth as it is in Jesus, Eph. iv. 21. He assures them, First, that the Spirit should communicate the things of Christ to them: He shall receive of mine, and shall show it unto you. As in essence he proceeded from the Son, so in influence and operation he derived from him. He shall take ek tou emou—of that which is mine. All that the Spirit shows us, that is, applies to us, for our instruction and comfort, all that he gives us for our strength and quickening, and all that he secures and seals to us, did all belong to Christ, and was had and received from him. All was his, for he bought it, and paid dearly for it, and therefore he had reason to call it his own; his, for he first received it; it was given him as the head of the church, to be communicated by him to all his members. The Spirit came not to erect a new kingdom, but to advance and establish the same kingdom that Christ had erected, to maintain the same interest and pursue the same design; those therefore that pretend to the Spirit, and vilify Christ, give themselves the lie, for he came to glorify Christ. Secondly, That herein the things of God should be communicated to us. Lest any should think that the receiving of this would not make them much the richer, he adds, All things that the Father hath are mine. As God, all that self-existent light and self-sufficient happiness which the Father has, he has; as Mediator, all things are delivered to him of the Father (Matt. xi. 27); all that grace and truth which God designed to show us he lodged in the hands of the Lord Jesus, Col. i. 19. Spiritual blessings in heavenly things are given by the Father to the Son for us, and the Son entrusts the Spirit to convey them to us. Some apply it to that which goes just before: He shall show you things to come, and so it is explained by Rev. i. 1. God gave it to Christ, and he signified it to John, who wrote what the Spirit said, Rev. i. 1.

Christ's Departure and Return; Sorrow and Joy Foretold.

16 A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. 17 Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? 18 They said therefore, What is this that he saith, A little while? we cannot tell what he saith. 19 Now Jesus knew that they were desirous to ask him, and said unto them, Do ye enquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? 20 Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. 21 A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. 22 And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you.

Our Lord Jesus, for the comfort of his sorrowful disciples, here promises that he would visit them again.

I. Observe the intimation he gave them of the comfort he designed them, v. 16. Here he tells them,

1. That they should now shortly lose the sight of him: A little while, and you that have seen me so long, and still desire to see me, shall not see me; and therefore, if they had any good question to ask him, they must ask quickly, for he was now taking his leave of them. Note, It is good to consider how near to a period our seasons of grace are, that we may be quickened to improve them while they are continued. Now our eyes see our teachers, see the days of the Son of man; but, perhaps, yet a little while, and we shall not see them. They lost the sight of Christ, (1.) At his death, when he withdrew from this world, and never after showed himself openly in it. The most that death does to our Christian friends is to take them out of our sight, not out of being, not out of bliss, but out of all relation to us, only out of sight, and then not out of mind. (2.) At his ascension, when he withdrew from them (from those who, after his resurrection, had for some time conversed with him), out of their sight; a cloud received him, and, though they looked up steadfastly after him, they saw him no more, Acts i. 9, 10; 2 Kings ii. 12. See 2 Cor. v. 16.

2. That yet they should speedily recover the sight of him; Again a little while, and you shall see me, and therefore you ought not to sorrow as those that have no hope. His farewell was not a final farewell; they should see him again, (1.) At his resurrection, soon after his death, when he showed himself alive, by many infallible proofs, and this in a very little while, not forty hours. See Hos. vi. 2. (2.) By the pouring out of the Spirit, soon after his ascension, which scattered the mists of ignorance and mistake they were almost lost in, and gave them a much clearer insight into the mysteries of Christ's gospel than they had yet had. The Spirit's coming was Christ's visit to his disciples, not a transient but a permanent one, and such a visit as abundantly retrieved the sight of him. (3.) At his second coming. They saw him again as they removed one by one to him at death, and they shall see him together at the end of time, when he shall come in the clouds, and every eye shall see him. It might be truly said of this that it was but a little while, and they should see him; for what are the days of time, to the days of eternity? 2 Pet. iii. 8, 9.

3. He assigns the reason: "Because I go to the Father; and therefore," (1.) "I must leave you for a time, because my business calls me to the upper world, and you must be content to spare me, for really my business is yours." (2.) "Therefore you shall see me again shortly, for the Father will not detain me to your prejudice. If I go upon your errand, you shall see me again as soon as my business is done, as soon as is convenient."

It should seem, all this refers rather to his going away at death, and return at his resurrection, than his going away at the ascension, and his return at the end of time; for it was his death that was their grief, not his ascension (Luke xxiv. 52), and between his death and resurrection it was indeed a little while. And it may be read, not, yet a little while (it is not eti mikron, as it is ch. xii. 35), but mikron—for a little while you shall not see me, namely, the three days of his lying in the grave; and again, for a little while you shall see me, namely, the forty days between his resurrection and ascension. Thus we may say of our ministers and Christian friends, Yet a little while, and we shall not see them, either they must leave us or we must leave them, but it is certain that we must part shortly, and yet not part for ever. It is but a good night to those whom we hope to see with joy in the morning.

II. The perplexity of the disciples upon the intimation given them; they were at a loss what to make of it (v. 17, 18); Some of them said, softly, among themselves, either some of the weakest, that were least able, or some of the most inquisitive, that were most desirous, to understand him, What is this that he saith to us? Though Christ had often spoken to this purport before, yet still they were in the dark; though precept be upon precept, it is in vain, unless God gave the understanding. Now see here, 1. The disciples' weakness, in that they could not understand so plain a saying, to which Christ had already given them a key, having told them so often in plain terms that he should be killed, and the third day rise again; yet, say they, We cannot tell what he saith; for, (1.) Sorrow had filled their heart, and made them unapt to receive the impressions of comfort. The darkness of ignorance and the darkness of melancholy commonly increase and thicken one another; mistakes cause griefs, and then griefs confirm mistakes. (2.) The notion of Christ's secular kingdom was so deeply rooted in them that they could make no sense at all of those sayings of his which they knew not how to reconcile with that notion. When we think the scripture must be made to agree with the false ideas we have imbibed, no wonder that we complain of difficulty; but when our reasonings are captivated to revelation, the matter becomes easy. (3.) It should seem, that which puzzled them was the little while. If he must go at least, yet they could not conceive how he should leave them quickly, when his stay hitherto had been so short, and so little while, comparatively. Thus it is hard for us to represent to ourselves that change as near which yet we know will come certainly, and may come suddenly. When we are told, Yet a little while and we must go hence, yet a little while and we must give up our account, we know not how to digest it; for we always took the vision to be for a great while to come, Ezek. xii. 27. 2. Their willingness to be instructed. When they were at a loss about the meaning of Christ's words, they conferred together upon it, and asked help of one another. By mutual converse about divine things we both borrow the light of others and improve our own. Observe how exactly they repeat Christ's words. Though we cannot fully solve every difficulty we meet with in scripture, yet we must not therefore throw it by, but revolve what we cannot explain, and wait till God shall reveal even this unto us.

III. The further explication of what Christ had said.

1. See here why Christ explained it (v. 19); because he knew they were desirous to ask him, and designed it. Note, The knots we cannot untie we must bring to him who alone can give an understanding. Christ knew they were desirous to ask him, but were bashful and ashamed to ask. Note, Christ takes cognizance of pious desires, though they be not as yet offered up, the groanings that cannot be uttered, and even anticipates them with the blessings of his goodness. Christ instructed those who he knew were desirous to ask him, though they did not ask. Before we call, he answers. Another reason why Christ explained it was because he observed them canvassing this matter among themselves: "Do you enquire this among yourselves? Well, I will make it easy to you." This intimates to us who they are that Christ will teach: (1.) The humble, that confess their ignorance, for so much their enquiry implied. (2.) The diligent, that use the means they have: "Do you enquire? You shall be taught. To him that hath shall be given."

2. See here how he explained it; not by a nice and critical descant upon the words, but by bringing the thing more closely to them; he had told them of not seeing him, and seeing him, and they did not apprehend the meaning, and therefore he explains it by their sorrowing and rejoicing, because we commonly measure things according as they affect us (v. 20): You shall weep and lament, for my departure, but the world shall rejoice in it; and you shall be sorrowful, while I am absent, but, upon my return to you, your sorrow will be turned into joy. But he says nothing of the little while, because he saw that this perplexed them more than any thing; and it is of no consequence to us to know the times and the seasons. Note, Believers have joy or sorrow according as they have or have not a sight of Christ, and the tokens of his presence with them.

(1.) What Christ says here, and in v. 21, 22, of their sorrow and joy, is primarily to be understood of the present state and circumstances of the disciples, and so we have,

[1.] Their grief foretold: You shall weep and lament, and you shall be sorrowful. The sufferings of Christ could not but be the sorrow of his disciples. They wept for him because they loved him; the pain of our friend is a pain to ourselves; when they slept, it was for sorrow, Luke xxii. 45. They wept for themselves, and their own loss, and the sad apprehensions they had of what would become of them when he was gone. It could not but be a grief to lose him for whom they had left their all, and from whom they had expected so much. Christ has given notice to his disciples beforehand to expect sorrow, that they may treasure up comforts accordingly.

[2.] The world's rejoicing at the same time: But the world shall rejoice. That which is the grief of saints is the joy of sinners. First, Those that are strangers to Christ will continue in their carnal mirth, and not at all interest themselves in their sorrows. It is nothing to them that pass by, Lam. i. 12. Nay, Secondly, Those that are enemies to Christ will rejoice because they hope they have conquered him, and ruined his interest. When the chief priests had Christ upon the cross, we may suppose they made merry over him, as those that dwell on earth over the slain witnesses, Rev. xi. 10. Let it be no surprise to us if we see others triumphing, when we are trembling for the ark.

[3.] The return of joy to them in due time: But your sorrow shall be turned into joy. As the joy of the hypocrite, so the sorrow of the true Christian, is but for a moment. The disciples were glad when they saw the Lord. His resurrection was life from the dead to them, and their sorrow for Christ's sufferings was turned into a joy of such a nature as could not be damped and embittered by any sufferings of their own. They were sorrowful, and yet always rejoicing (2 Cor. vi. 10), had sorrowful lives and yet joyful hearts.

(2.) It is applicable to all the faithful followers of the Lamb, and describes the common case of Christians.

[1.] Their condition and disposition are both mournful; sorrows are their lot, and seriousness is their temper: those that are acquainted with Christ must, as he was, be acquainted with grief; they weep and lament for that which others make light of, their own sins, and the sins of those about them; they mourn with sufferers that mourn, and mourn for sinners that mourn not for themselves.

[2.] The world, at the same time, goes away with all the mirth; they laugh now, and spend their days so jovially that one would think they neither knew sorrow nor feared it. Carnal mirth and pleasures are surely none of the best things, for then the worst men would not have so large a share of them, and the favourites of heaven be such strangers to them.

[3.] Spiritual mourning will shortly be turned into eternal rejoicing. Gladness is sown for the upright in heart, that sow tears, and without doubt they will shortly reap in joy. Their sorrow will not only be followed with joy, but turned into it; for the most precious comforts take rise from pious griefs. Thus he illustrates by a similitude taken from a woman in travail, to whose sorrows he compares those of his disciples, for their encouragement; for it is the will of Christ that his people should be a comforted people.

First, Here is the similitude or parable itself (v. 21): A woman, we know, when she is in travail, hath sorrow, she is in exquisite pain, because her hour is come, the hour which nature and providence have fixed, which she has expected, and cannot escape; but as soon as she is delivered of the child, provided she be safely delivered, and the child be, though a Jabez (1 Chron. iv. 9), yet not a Benoni (Gen. xxxv. 18), then she remembers no more the anguish, her groans and complaints are over, and the after—pains are more easily borne, for joy that a man is born into the world, anthropos, one of the human race, a child, be it son or daughter, for the word signifies either. Observe,

a. The fruit of the curse, in the sorrow and pain of a woman in travail, according to the sentence (Gen. iii. 16), In sorrow shalt thou bring forth. These pains are extreme, the greatest griefs and pains are compared to them (Ps. xlviii. 6; Isa. xiii. 3; Jer. iv. 31; vi. 24), and they are inevitable, 1 Thess. v. 3. See what this world is; all its roses are surrounded with thorns, all the children of men are upon this account foolish children, that they are the heaviness of her that bore them from the very first. This comes of sin.

b. The fruit of the blessing, in the joy there is for a child born into the world. If God had not preserved the blessing in force after the fall, Be fruitful and multiply, parents could never have looked upon their children with any comfort; but what is the fruit of a blessing is matter of joy; the birth of a living child is, (a.) The parents' joy; it makes them very glad, Jer. xx. 15. Though children are certain cares, uncertain comforts, and often prove the greatest crosses, yet it is natural to us to rejoice at their birth. Could we be sure that our children, like John, would be filled with the Holy Ghost, we might, indeed, like his parents, have joy and gladness in their birth, Luke i. 14, 15. But when we consider, not only that they are born in sin, but, as it is expressed, that they are born into the world, a world of snares and a vale of tears, we shall see reason to rejoice with trembling, lest it should prove better for them that they had never been born. (b.) It is such joy as makes the anguish not to be remembered, or remembered as waters that pass away, Job xi. 16. Hæc olim meminisse juvabit. Gen. xli. 51. Now this is very proper to set forth, [a.] The sorrows of Christ's disciples in this world; they are like travailing pains, sure and sharp, but not to last long, and in order to a joyful product; they are in pain to be delivered, as the church is described (Rev. xii. 2), and the whole creation, Rom. viii. 22. And, [b.] Their joys after these sorrows, which will wipe away all tears, for the former things are passed away, Rev. xxi. 4. When they are born into that blessed world, and reap the fruit of all their services and sorrows, the toil and anguish of this world will be no more remembered, as Christ's were not, when he saw of the travail of his soul abundantly to his satisfaction, Isa. liii. 11.

Secondly, The application of the similitude (v. 22): "You now have sorrow, and are likely to have more, but I will see you again, and you me, and then all will be well."

a. Here again he tells them of their sorrow: "You now therefore have sorrow; therefore, because I am leaving you," as is intimated in the antithesis, I will see you again. Note, Christ's withdrawings are just cause of grief to his disciples. If he hide his face, they cannot be troubled. When the sun sets, the sun-flower will hang the head. And Christ takes notice of these griefs, has a bottle for the tears, and a book for the sighs, of all gracious mourners.

b. He, more largely than before, assures them of a return of joy, Ps. xxx. 5, 11. He himself went through his own griefs, and bore ours, for the joy that was set before him; and he would have us encourage ourselves with the same prospect. Three things recommend the joy:—(a.) The cause of it: "I will see you again. I will make you a kind and friendly visit, to enquire after you, and minister comfort to you." Note, [a.] Christ will graciously return to those that wait for him, though for a small moment he has seemed to forsake them, Isa. liv. 7. Men, when they are exalted, will scarcely look upon their inferiors; but the exalted Jesus will visit his disciples. They shall not only see him in his glory, but he will see them in their meanness. [b.] Christ's returns are returns of joy to all his disciples. When clouded evidences are cleared up and interrupted communion is revived, then is the mouth filled with laughter. (b.) The cordiality of it: Your heart shall rejoice. Divine consolation put gladness into the heart. Joy in the heart is solid, and not flashy; it is secret, and that which a stranger does not intermeddle with; it is sweet, and gives a good man satisfaction in himself; it is sure, and not easily broken in upon. Christ's disciples should heartily rejoice in his returns, sincerely and greatly. (c.) The continuance of it: Your joy no man taketh from you. Men will attempt to take their joy from them; they would if they could; but they shall not prevail. Some understand it of the eternal joy of those that are glorified; those that have entered into the joy of the Lord shall go no more out. Our joys on earth we are liable to be robbed of by a thousand accidents, but heavenly joys are everlasting. I rather understand it of the spiritual joys of those that are sanctified, particularly the apostles' joy in their apostleship. Thanks be to God, says Paul, in the name of the rest, who always causes us to triumph, 2 Cor. ii. 14. A malicious world would have taken it from them, they would have lost it; but, when they took everything else from them, they could not take this; as sorrowful, yet always rejoicing. They could not rob them of their joy, because they could not separate them from the love of Christ, could not rob them of their God, nor of their treasure in heaven.

Encouragement to Prayer.

23 And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. 24 Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full. 25 These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall show you plainly of the Father. 26 At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you: 27 For the Father himself loveth you, because ye have loved me, and have believed that I came out from God.

An answer to their askings is here promised, for their further comfort. Now there are two ways of asking: asking by way of enquiry, which is the asking of the ignorant; and asking by way of request, which is the asking of the indigent. Christ here speaks of both.

I. By way of enquiry, they should not need to ask (v. 23): "In that day you shall ask me nothing;" ouk erotesete ouden—you shall ask no questions; "you shall have such a clear knowledge of gospel mysteries, by the opening of your understandings, that you shall not need to enquire" (as Heb. viii. 11, they shall not teach); "you shall have more knowledge on a sudden than hitherto you have had by diligent attendance." They had asked some ignorant questions (as ch. ix. 2), some ambitious questions (as Matt. xviii. 1), some distrustful ones (as Matt. xix. 27), some impertinent ones, (as ch. xxi. 21), some curious ones (as Acts i. 6); but after the Spirit was poured out, nothing of all this. In the story of the apostles' Acts we seldom find them asking questions, as David, Shall I do this? Or, Shall I go thither? For they were constantly under a divine guidance. In that weighty case of preaching the gospel to the Gentiles, Peter went, nothing doubting, Acts x. 20. Asking questions supposes us at a loss, or at least at a stand, and the best of us have need to ask questions; but we should aim at such a full assurance of understanding that we may not hesitate, but be constantly led in a plain path both of truth and duty.

Now for this he gives a reason (v. 25), which plainly refers to this promise, that they should not need to ask questions: "These things have I spoken unto you in proverbs, in such a way as you have thought not so plain and intelligible as you could have wished, but the time cometh when I shall show you plainly, as plainly as you can desire, of the Father, so that you shall not need to ask questions."

1. The great thing Christ would lead them into was the knowledge of God: "I will show you the Father, and bring you acquainted with him." This is that which Christ designs to give and which all true Christians desire to have. When Christ would express the greatest favour intended for his disciples, he tells them that it would, show them plainly of the Father; for what is the happiness of heaven, but immediately and everlastingly to see God? To know God as the Father of our Lord Jesus Christ is the greatest mystery for the understanding to please itself with the contemplation of; and to know him as our Father is the greatest happiness for the will and affections to please themselves with the choice and enjoyment of.

2. Of this he had hitherto spoken to them in proverbs, which are wise and instructive sayings, but figurative, and resting in generals. Christ had spoken many things very plainly to them, and expounded his parables privately to the disciples, but, (1.) Considering their dulness, and unaptness to receive what he said to them, he might be said to speak in proverbs; what he said to them was as a book sealed, Isa. xxix. 11. (2.) Comparing the discoveries he had made to them, in what he had spoken to their ears, with what he would make to them when he would put his Spirit into their heart, all hitherto had been proverbs. It would be a pleasing surprise to themselves, and they would think themselves in a new world, when they would reflect upon all their former notions as confused and enigmatical, compared with their present clear and distinct knowledge of divine things. The ministration of the letter was nothing to that of the Spirit, 2 Cor. iii. 8-11. (3.) Confining it to what he had said of the Father, and the counsels of the Father. what he had said was very dark, compared with what was shortly to be revealed, Col. ii. 2.

3. He would speak to them plainly, parresia—with freedom, of the Father. When the Spirit was poured out, the apostles attained to a much greater knowledge of divine things than they had before, as appears by the utterance the Spirit gave them, Acts ii. 4. They were led into the mystery of those things of which they had previously a very confused idea; and what the Spirit showed them Christ is here said to show them, for, as the Father speaks by the Son, so the Son by the Spirit. But this promise will have its full accomplishment in heaven, where we shall see the Father as he is, face to face, not as we do now, through a glass darkly (1 Cor. xiii. 12), which is matter of comfort to us under the cloud of present darkness, by reason of which we cannot order our speech, but often disorder it. While we are here, we have many questions to ask concerning the invisible God and the invisible world; but in that day we shall see all things clearly, and ask no more questions.

II. He promises that by way of request they should ask nothing in vain. it is taken for granted that all Christ's disciples give themselves to prayer. He has taught them by his precept and pattern to be much in prayer; this must be their support and comfort when he had left them; their instruction, direction, strength, and success, must be fetched in by prayer. Now,

1. Here is an express promise of a grant, v. 23. The preface to this promise is such as makes it inviolably sure, and leaves no room to question it: "Verily, verily, I say unto you, I pledge my veracity upon it." The promise itself is incomparably rich and sweet; the golden sceptre is here held out to us, with the word, What is thy petition, and it shall be granted? For he says, Whatsoever you shall ask the Father in my name, he will give it to you. We had it before, ch. xiv. 13. What would we more? The promise is as express as we can desire. (1.) We are here taught how to seek; we must ask the Father in Christ's name; we must have an eye to God as a Father, and come as children to him; and to Christ as Mediator, and come as clients. Asking of the Father includes a sense of spiritual blessings, with a conviction that they are to be had from God only. It included also humility of address to him, with a believing confidence in him, as a Father able and ready to help us. Asking in Christ's name includes an acknowledgment of our own unworthiness to receive any favour from God, a complacency in the method God has taken of keeping up a correspondence with us by his Son, and an entire dependence upon Christ as the Lord our Righteousness. (2.) We are here told how we shall speed: He will give it to you. What more can we wish for than to have what we want, nay, to have what we will, in conformity to God's will, for the asking? He will give it to you from whom proceedeth every good and perfect gift. What Christ purchased by the merit of his death, he needed not for himself, but intended it for, and consigned it to, his faithful followers; and having given a valuable consideration for it, which was accepted in full, by this promise he draws a bill as it were upon the treasury in heaven, which we are to present by prayer, and in his name to ask for that which is purchased and promised, according to the true intent of the new covenant. Christ had promised them great illumination by the Spirit, but they must pray for it, and did so, Acts i. 14. God will for this be enquired of. He had promised them perfection hereafter, but what shall they do in the mean time? They must continue praying. Perfect fruition is reserved for the land of our rest; asking and receiving are the comfort of the land of our pilgrimage.

2. Here is an invitation for them to petition. It is thought sufficient if great men permit addresses, but Christ calls upon us to petition, v. 24.

(1.) He looks back upon their practice hitherto: Hitherto have you asked nothing in my name. This refers either [1.] To the matter of their prayers: "You have asked nothing comparatively, nothing to what you might have asked, and will ask when the Spirit is poured out." See what a generous benefactor our Lord Jesus is, above all benefactors; he gives liberally, and is so far from upbraiding us with the frequency and largeness of his gifts that he rather upbraids us with the seldomness and straitness of our requests: "You have asked nothing in comparison of what you want, and what I have to give, and have promised to give." We are told to open our mouth wide. Or, [2.] To the name in which they prayed. They prayed many a prayer, but never so expressly in the name of Christ as now he was directing them to do; for he had not as yet offered up that great sacrifice in the virtue of which our prayers were to be accepted, nor entered upon his intercession for us, the incense whereof was to perfume all our devotions, and so enable us to pray in his name. Hitherto they had cast out devils, and healed diseases, in the name of Christ, as a king and a prophet, but they could not as yet distinctly pray in his name as a priest.

(2.) He looks forward to their practice for the future: Ask and you shall receive, that your joy may be full. Here, [1.] He directs them to ask for all that they needed and he had promised. [2.] He assures them that they shall receive. What we ask from a principle of grace God will graciously give: You shall receive it. There is something more in this than the promise that he will give it. He will not only give it, but give you to receive it, give you the comfort and benefit of it, a heart to eat of it, Eccl. vi. 2. [3.] That hereby their joy shall be full. This denotes, First. The blessed effect of the prayer of faith; it helps to fill up the joy of faith. Would we have our joy full, as full as it is capable of being in this world, we must be much in prayer. When we are told to rejoice evermore, it follows immediately, Pray without ceasing. See how high we are to aim in prayer—not only at peace, but joy, a fulness of joy. Or, Secondly, The blessed effects of the answer of peace: "Ask, and you shall receive that which will fill your joy." God's gifts, through Christ, fill the treasures of the soul, they fill its joy, Prov. viii. 21. "Ask for the gift of the Holy Ghost, and you shall receive it; and whereas other knowledge increaseth sorrow (Eccl. i. 18), the knowledge he gives will increase, will fill, your joy."

3. Here are the grounds upon which they might hope to speed (v. 26, 27), which are summed up in short by the apostle (1 John ii. 1): "We have an advocate with the Father."

(1.) We have an advocate; as to this, Christ saw cause at present not to insist upon it, only to make the following encouragement shine the brighter: "I say not unto you that I will pray the Father for you. Suppose I should not tell you that I will intercede for you, should not undertake to solicit every particular cause you have depending there, yet it may be a general ground of comfort that I have settled a correspondence between you and God, have erected a throne of grace, and consecrated for you a new and living way into the holiest." He speaks as if they needed not any favours, when he had prevailed for the gift of the Holy Ghost to make intercession within them, as Spirit of adoption, crying Abba, Father; as if they had no further need of him to pray for them now, but we shall find that he does more for us than he says he will. Men's performances often come short of their promises, but Christ's go beyond them.

(2.) We have to do with a Father, which is so great an encouragement that it does in a manner supersede the other: "For the Father himself loveth you, philei hymas, he is a friend to you, and you cannot be better befriended." Note, The disciples of Christ are the beloved of God himself. Christ not only turned away God's wrath from us, and brought us into a covenant of peace and reconciliation, but purchased his favour for us, and brought us into a covenant of friendship. Observe what an emphasis is laid upon this "The Father himself loveth you, who is perfectly happy in the enjoyment of himself, whose self-love is both his infinite rectitude and his infinite blessedness; yet he is pleased to love you." The Father himself, whose favour you have forfeited, and whose wrath you have incurred, and with whom you need an advocate, he himself now loves you. Observe, [1.] Why the Father loved the disciples of Christ: Because you have loved me, and have believed that I am come from God, that is, because you are my disciples indeed: not as if the love began on their side, but when by his grace he has wrought in us a love to him he is well pleased with the work of his own hands. See here, First, What is the character of Christ's disciples; they love him, because they believe he came out from God, is the only-begotten of the Father, and his high-commissioner to the world. Note, Faith in Christ works by love to him, Gal. v. 6. If we believe him to be the Son of God, we cannot but love him as infinitely lovely in himself; and if we believe him to be our Saviour, we cannot but love him as the most kind to us. Observe with what respect Christ is pleased to speak of his disciples' love to him, and how kindly he took it; he speaks of it as that which recommended them to his Father's favour: "You have loved me and believed in me when the world has hated and rejected me; and you shall be distinguished yourselves." Secondly, See what advantage Christ's faithful disciples have, the Father loves them, and that because they love Christ; so well pleased is he in him that he is well pleased with all his friends. [2.] What encouragement this gave them in prayer. They need not fear speeding when they came to one that loved them, and wished them well. First, This cautions us against hard thoughts of God. When we are taught in prayer to plead Christ's merit and intercession, it is not as if all the kindness were in Christ only, and in God nothing but wrath and fury; no, the matter is not so, the Father's love and good-will appointed Christ to be the Mediator; so that we owe Christ's merit to God's mercy in giving him for us. Secondly, Let it cherish and confirm in us good thoughts of God. Believers, that love Christ, ought to know that God loves them, and therefore to come boldly to him as children to a loving Father.

Christ's Discoveries of Himself.

28 I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father. 29 His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb. 30 Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God. 31 Jesus answered them, Do ye now believe? 32 Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me. 33 These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.

Two things Christ here comforts his disciples with:—

I. With an assurance that, though he was leaving the world, he was returning to his Father, from whom he came forth v. 28-32, where we have,

1. A plain declaration of Christ's mission from the Father, and his return to him (v. 28): I came forth from the Father, and am come, as you see, into the world. Again, I leave the world, as you will see shortly, and go to the Father. This is the conclusion of the whole matter. There was nothing he had more inculcated upon them than these two things—whence he came, and whither he went, the Alpha and Omega of the mystery of godliness (1 Tim. iii. 16), that the Redeemer, in his entrance, was God manifest in the flesh, and in his exit was received up into glory.

(1.) These two great truths are here, [1.] Contracted, and put into a few words. Brief summaries of Christian doctrine are of great use to young beginners. The principles of the oracles of God brought into a little compass in creeds and catechisms have, like the beams of the sun contracted in a burning glass, conveyed divine light and heat with a wonderful power. Such we have, Job xxviii. 28; Eccl. xii. 13; 1 Tim. i. 15; Tit. ii. 11, 12; 1 John v. 11; much in a little. [2.] Compared, and set the one over against the other. There is an admirable harmony in divine truths; they both corroborate and illustrate one another; Christ's coming and his going do so. Christ had commended his disciples for believing that he came forth from God (v. 27), and thence infers the necessity and equity of his returning to God again, which therefore should not seem to them either strange or sad. Note, The due improvement of what we know and own would help us into the understanding of that which seems difficult and doubtful.

(2.) If we ask concerning the Redeemer whence he came, and whither he went, we are told, [1.] That he came from the Father, who sanctified and sealed him; and he came into this world, this lower world, this world of mankind, among whom by his incarnation he was pleased to incorporate himself. Here his business lay, and hither he came to attend it. He left his home for this strange country; his palace for this cottage; wonderful condescension! [2.] That, when he had done his work on earth, he left the world, and went back to his Father at his ascension. He was not forced away, but made it his own act and deed to leave the world, to return to it no more till he comes to put an end to it; yet still he is spiritually present with his church, and will be to the end.

2. The disciples' satisfaction in this declaration (v. 29, 30): Lo, now speakest though plainly. It should seem, this one word of Christ did them more good than all the rest, though he had said many things likely enough to fasten upon them. The Spirit, as the wind, blows when and where, and by what word he pleases; perhaps a word that has been spoken once, yea twice, and not perceived, yet, being often repeated, takes hold at last. Two things they improved in by this saying:—

(1.) In knowledge: Lo, now speakest thou plainly. When they were in the dark concerning what he said, they did not say, Lo, now speakest thou obscurely, as blaming him; but now that they apprehend his meaning they give him glory for condescending to their capacity: Lo, now speakest thou plainly. Divine truths are most likely to do good when they are spoken plainly, 1 Cor. ii. 4. Observe how they triumphed, as the mathematician did with his heureka, heureka, when he had hit upon a demonstration he had long been in quest of: I have found it, I have found it. Note, When Christ is pleased to speak plainly to our souls, and to bring us with open face to behold his glory, we have reason to rejoice in it.

(2.) In faith: Now are we sure. Observe,

[1.] What was the matter of their faith: We believe that thou camest forth from God. He had said (v. 27) that they did believe this; "Lord" (say they) "we do believe it, and we have cause to believe it, and we know that we believe it, and have the comfort of it."

[2.] What was the motive of their faith—his omniscience. This proved him a teacher come from God, and more than a prophet, that he knew all things, which they were convinced of by this that he resolved those doubts which were hid in their hearts, and answered the scruples they had not confessed. Note, Those know Christ best that know him by experience, that can say of his power, It works in me; of his love, He loved me. And this proves Christ not only to have a divine mission, but to be a divine person, that he is a discerner of the thoughts and intents of the heart, therefore the essential, eternal Word, Heb. iv. 12, 13. He has made all the churches to know that he searches the reins and the heart, Rev. ii. 23. This confirmed the faith of the disciples here, as it made the first impression upon the woman of Samaria that Christ told her all the things that ever she did (ch. iv. 29), and upon Nathanael that Christ saw him under the fig-tree, ch. i. 48, 49.

These words, and needest not that any man should ask thee, may bespeak either, First, Christ's aptness to teach. He prevents us with his instructions, and is communicative of the treasures of wisdom and knowledge that are hid in him, and needs not to be importuned. Or, Secondly, His ability to teach: "Thou needest not, as other teachers, to have the learners' doubts told thee, for thou knowest, without being told, what they stumble at." The best of teachers can only answer what is spoken, but Christ can answer what is thought, what we are afraid to ask, as the disciples were, Mark ix. 32. Thus he can have compassion, Heb. v. 2.

3. The gentle rebuke Christ gave the disciples for their confidence that they now understood him, v. 31, 32. Observing how they triumphed in their attainments, he said, "Do you now believe? Do you now look upon yourselves as advanced and confirmed disciples? Do you now think you shall make no more blunders? Alas! you know not your own weakness; you will very shortly be scattered every man to his own," &c. Here we have,

(1.) A question, designed to put them upon consideration: Do you now believe? [1.] "If now, why not sooner? Have you not heard the same things many a time before?" Those who after many instructions and invitations are at last persuaded to believe have reason to be ashamed that they stood it out so long. [2.] "If now, why not ever? When an hour of temptation comes, where will your faith be then?" As far as there is inconstancy in our faith there is cause to question the sincerity of it, and to ask, "Do we indeed believe?"

(2.) A prediction of their fall, that, how confident soever they were now of their own stability, in a little time they would all desert him, which was fulfilled that very night, when, upon his being seized by a party of the guards, all his disciples forsook him and fled, Matt. xxvi. 56. They were scattered, [1.] From one another; they shifted every one for his own safety, without any care or concern for each other. Troublous times are times of scattering to Christian societies; in the cloudy and dark day the flock of Christ is dispersed, Ezek. xxxiv. 12. So Christ, as a society, is not visible. [2.] Scattered for him: You shall leave me alone. They should have been witnesses for him upon his trial, should have ministered to him in his sufferings; if they could have given him no comfort they might have done him some credit; but they were ashamed of his chain, and afraid of sharing with him in his sufferings, and left him alone. Note, Many a good cause, when it is distressed by its enemies, is deserted by its friends. The disciples had continued with Christ in his other temptations and yet turned their back upon him now; those that are tried, do not always prove trusty. If we at any time find our friends unkind to us, let us remember that Christ's were so to him. When they left him alone, they were scattered every man to his own; not to their own possessions or habitations, these were in Galilee; but to their own friends and acquaintance in Jerusalem; every one went his own way, where he fancied he should be most safe. Every man to secure his own; himself and his own life. Note, Those will not dare to suffer for their religion that seek their own things more than the things of Christ, and that look upon the things of this world as their ta idia—their own property, and in which their happiness is bound up. Now observe here, First, Christ knew before that his disciples would thus desert him in the critical moment, and yet he was still tender of them, and in nothing unkind. We are ready to say of some, "If we could have foreseen their ingratitude, we would not have been so prodigal of our favours to them;" Christ did foresee theirs, and yet was kind to them. Secondly, He told them of it, to be a rebuke to their exultation in their present attainments: "Do you now believe? Be not high-minded, but fear; for you will find your faith so sorely shaken as to make it questionable whether it be sincere or no, in a little time." Note, even when we are taking the comfort of our graces, it is good to be reminded of our dangers from our corruptions. When our faith is strong, our love flaming, and our evidences are clear, yet we cannot infer thence that to-morrow shall be as this day. Even when we have most reason to think we stand, yet we have reason enough to take heed lest we fall. Thirdly, He spoke of it as a thing very near. The hour was already come, in a manner, when they would be as shy of him as ever they had been fond of him. Note, A little time may produce great changes, both concerning us and in us.

(3.) An assurance of his own comfort notwithstanding: Yet I am not alone. He would not be thought to complain of their deserting him, as if it were any real damage to him; for in their absence he should be sure of his Father's presence, which was instar omnium—every thing: The Father is with me. We may consider this, [1.] As a privilege peculiar to the Lord Jesus; the Father was so with him in his sufferings as he never was with any, for still he was in the bosom of the Father. The divine nature did not desert the human nature, but supported it, and put an invincible comfort and an inestimable value into his sufferings. The Father had engaged to be with him in his whole undertaking (Ps. lxxxix. 21, &c.), and to preserve him (Isa. xlix. 8); this emboldened him, Isa. l. 7. Even when he complained of his Father's forsaking him, yet he called him My God, and presently after was so well assured of his favourable presence with him as to commit his Spirit into his hand. This he had comforted himself with all along (ch. viii. 29), He that sent me is with me, the Father hath not left me alone, and especially now at last. This assists our faith in the acceptableness of Christ's satisfaction; no doubt, the Father was well pleased in him, for he went along with him in his undertaking from first to last. [2.] As a privilege common to all believers, by virtue of their union with Christ; when they are alone, they are not alone, but the Father is with them. First, When solitude is their choice, when they are alone, as Isaac in the field, Nathanael under the fig-tree, Peter upon the house-top, meditating and praying, the Father is with them. Those that converse with God in solitude are never less alone than when alone. A good God and a good heart are good company at any time. Secondly, When solitude is their affliction, their enemies lay them alone, and their friends leave them so, their company, like Job's, is made desolate; yet they are not so much alone as they are thought to be, the Father is with them, as he was with Joseph in his bonds and with John in his banishment. In their greatest troubles they are as one whom his father pities, as one whom his mother comforts. And, while we have God's favourable presence with us, we are happy, and ought to be easy, though all the world forsake us. Non deo tribuimus justum honorem nisi solus ipse nobis sufficiat—We do not render due honour to God, unless we deem him alone all-sufficient.—Calvin.

II. He comforts them with a promise of peace in him, by virtue of his victory over the world, whatever troubles they might meet with in it (v. 33): "These things have I spoken, that in me you might have peace; and if you have it not in me you will not have it at all, for in the world you shall have tribulation; you must expect no other, and yet may cheer up yourselves, for I have overcome the world." Observe,

1. The end Christ aimed at in preaching this farewell sermon to his disciples: That in him they might have peace. He did not hereby intend to give them a full view of that doctrine which they were shortly to be made masters of by the pouring out of the Spirit, but only to satisfy them for the present that his departure from them was really for the best. Or, we may take it more generally: Christ had said all this to them that by enjoying him they might have the best enjoyment of themselves. Note, (1.) It is the will of Christ that his disciples should have peace within, whatever their troubles may be without. (2.) Peace in Christ is the only true peace, and in him alone believers have it, for this man shall be the peace, Mic. v. 5. Through him we have peace with God, and so in him we have peace in our own minds. (3.) The word of Christ aims at this, that in him we may have peace. Peace is the fruit of the lips, and of his lips, Isa. lvii. 19.

2. The entertainment they were likely to meet with in the world: "You shall not have outward peace, never expect it." Though they were sent to proclaim peace on earth, and good-will towards men, they must expect trouble on earth, and ill-will from men. Note, It has been the lot of Christ's disciples to have more or less tribulation in this world. Men persecute them because they are so good, and God corrects them because they are no better. Men design to cut them off from the earth, and God designs by affliction to make them meet for heaven; and so between both they shall have tribulation.

3. The encouragement Christ gives them with reference hereto: But be of good cheer, tharseite. "Not only be of good comfort, but be of good courage; have a good heart on it, all shall be well." Note, In the midst of the tribulations of this world it is the duty and interest of Christ's disciples to be of good cheer, to keep up their delight in God whatever is pressing, and their hope in God whatever is threatening; as sorrowful indeed, in compliance with the temper of the climate, and yet always rejoicing, always cheerful (2 Cor. vi. 10), even in tribulation, Rom. v. 3.

4. The ground of that encouragement: I have overcome the world. Christ's victory is a Christian triumph. Christ overcame the prince of this world, disarmed him, and cast him out; and still treads Satan under our feet. He overcame the children of this world, by the conversion of many to the faith and obedience of his gospel, making them the children of his kingdom. When he sends his disciples to preach the gospel to all the world, "Be of good cheer," says he, "I have overcome the world as far as I have gone, and so shall you; though you have tribulation in the world, yet you shall gain your point, and captivate the world," Rev. vi. 2. He overcame the wicked of the world, for many a time he put his enemies to silence, to shame; "And be you of good cheer, for the Spirit will enable you to do so too." He overcame the evil things of the world by submitting to them; he endured the cross, despising it and the shame of it; and he overcame the good things of it by being wholly dead to them; its honours had no beauty in his eye, its pleasures no charms. Never was there such a conqueror of the world as Christ was, and we ought to be encouraged by it, (1.) Because Christ has overcome the world before us; so that we may look upon it as a conquered enemy, that has many a time been baffled. Nay, (2.) He has conquered it for us, as the captain of our salvation. We are interested in his victory; by his cross the world is crucified to us, which bespeaks it completely conquered and put into our possession; all is yours, even the world. Christ having overcome the world, believers have nothing to do but to pursue their victory, and divide the spoil; and this we do by faith, 1 John v. 4. We are more than conquerors through him that loved us.

CHAP. XVI.

AS with a thing unexpected and intolerable. Darts foreſeen are dintleſſe. Croſſes comming on the ſudden, finde weake mindes ſecure, make them miſerable, leave them deſperate.

Verſe 2. Whoſoever killeth you, &c.]. Chriſtiano um ſanguinem Dijs gratiſſimam eſ ſe victivam. T[illegible: 1 letter]rtul. Maximinian the perſecutour thought that the bloud of Chriſtians would be a well-pleaſing ſacrifice to his gods. Budaeus thinks that the Apoſtle, 1 Cor. 4.13. alludes to thoſe Heatheniſh expiations, wherein certain condemned perſons were brought forth yearly with garlands upon their heads, and offered up, as ſacrifices, to their gods, in time of any contagious infection eſpecially: and theſe they termed, [non-Latin text not transcribed], Budaeut in Pandect. and [non-Latin text not transcribed]. At Colen, certain Divines preached, that the death of certain heretikes, (as they called them) ſhould pacific the wrath of God, which then plagued Germany grievouſly with a ſtrange kinde of ſweating ſickneſſe. Act. and Men. fol. 808. Heyl. Geog. p. 33. In the ſixth Councel of Toled, it was enacted, that the King of Spain ſhould ſuffer none to live in his Dominions, that profeſſed not the Roman Catholike Religion. King Philip, accordingly, having hardly eſcaped ſhipwrack, as he returned from the Low-countries, ſaid, Hiſt. of Coun. of Trent. 4.7. He was delivered, by the ſingular providence of God, to root out Lutheraniſme, which he preſently began to do; profeſſing that he had rather have no Subjects then ſuch. Siquam ſui corporis partem i. ſta contagione, &c. Sleid. Comment l 9. Another Catholike King ſaid, That if he thought his ſhirt were infected with that hereſie, he would tear it from his own back, and rather goe woolward: nay, if any member of his body had caught the contagion, he would cut it off, that it might creep no farther.

Verſe 3. Becauſe they have not known] Through blinde zeal. The dark corners of the earth are full of cruelty, ſaith the Pſalmiſt. Pſal. 74.10. Iſa. 11.9. And they ſhall not deſtroy in all mine holy mountain; For knowledge ſhall cover the earth, as the waters do the ſea. See the Notes on Chap. 15.21.

Verſe 4. Ye may remember, &c.] And act, what I have foretold and taught you. The difference between Divinity and other Sciences is, that it is not enough to know, but you muſt doe it; Non eſt haec umbratilis philoſophia ſed quae. ad ujum & praxin aptan. da. Calv. as leſions of muſick muſt be practiſed, and a copy not read only, but written after.

Verſe 5. None of you asketh me &c.] This they had asked him, but not, as well apaid of his going: this he would have of them, and of us, when we part with friends that die in the Lord, ſay as he, Hieron. ad Julian. Tuliſti liberos quos ipſe dederas: non contriſtor, quod recepiſti: ago gratias, quod dediſti.

Verſe 6. Sorrow hath filled your hearts] So that you are, for the time, not more uncomfortable then uncounſellable. Thus alſo it fared with thoſe Iſraelites in Aegypt: Exod. 6.9. Their ears were ſo full of gall, that meek Moſes even loſt his ſweet words upon them. Paſſions are headſtrong, and can hear no counſell: Fertur equis auriga, nec audit currus habenas.

Verſe 7. I will ſend him unto you.] This our Saviour oft repeats, Joel 2.28. that they might once take notice of it, as an ineſtimable favour, that God ſhould pour forth his Spirit upon all fleſh. What ſo precious as ſpirit? What ſo vile as fleſh? It is received among the Turks, that when Chriſt ſaid, That though he departed, he would ſend them a Comforter, it was added in the Text, And that ſhall be Mahomet; but that the Chriſtians, in malice toward them, have razed out thoſe words. Is not this the efficacie of errour?

Verſe 8. And when he is come &c.] This Text had been eaſie, had not Commentatours made it ſo knotty.

He will reprove] Or undeceive the world, by refuting thoſe odd conceits and erroneous opinions, [non-Latin text not transcribed], Ita ut nibil habeat, quod praetexat. that men had before drunk in, and were poſſeſt of. He ſhall clearly convince them of the hatefulneſſe of ſin, of the neceſſity of getting righteouſneſſe, both imputed and imparted: both that of juſtification inherent in Chriſt, imputed to us, and that of ſanctification alſo, imparted by Chriſt, inherent in us: This later is here called judgement, as it is likewiſe, Mat. 12.20. [non-Latin text not transcribed] Mat. 12.20. Com vi quadā, fruſtra obſiſtente Satana, &c. Till he bring forth judgement to victory; that is, weak grace, (called before a broken reed, ſmoaking weeck) to perfect conqueſt over corruption. Compare with this Text that of the Apoſtle, 1 Cor. 6.11. Such were ſome of you (Scilicet, mundus immundus) but ye are (in generall) waſhed from your ſins, of the hatefulneſſe whereof ye are now clearly convinced: And (in particular) ye are ſanctified by the Spirit of our God, and ye are justified in the Name, that is, by the merit of the Lord Jeſus the Righteous, who is the propitiation for our ſinnes.

Verſe 9. Of ſinne, becauſe they believe not on me.] Our Saviour inſtanceth in the greateſt of ſins, unbelief; which was the firſt ſin, and is ſtill the root of all the reſt, Heb. 3.12. It is a ſin againſt the Goſpel, and rejects the remedy, that both of Chriſts bloud, to the which even the Princes of Sodome are invited, Iſa. 1.10. It gives God the lie, and ſubjects a man to the rigour, coaction, and curſe of the Law.

Verſe 10. Of righteouſneſſe, becauſe, &c.] What ſtrength is there in that reaſon? This: Chriſt took upon him to be our ſurety, and he muſt acquit us of all our ſins, ere he can go to his Father.

Verſe 11. Of judgement, becauſe the Prince, &c.] Satan is, by the mighty work of the holy Ghoſt, caſt out of his Trenches, Forts, [non-Latin text not transcribed]. 2 Cor. 10.4. Luk. 10.18. Cages, Caſtles, Heaven of mens hearts: corruption is dejected, though not utterly ejected, The Spirit luſteth againſt the fleſh, &c. So that as we cannot doe what good we would, becauſe of the fleſh; ſo neither what evil we would, becauſe of the Spirit.

Verſe 12. But ye cannot bear them now] Becauſe your ſpirits are dulled with worldly ſorrow. But the Spirit ſhall be unto you a powerfull Removens, prohibens.

Verſe 13. He will guide you into all truth] Many are the benefits that we receive by the Spirit. Epheſ. 5.9. The fruit of the Spirit is in all goodneſſe, and righteouſneſſe, and truth. This our Saviour delivers to his diſciples at ſeverall times, and by degrees, as they could bear it. Here he repreſents him as a guide to godlineſſe. Simeon was brought into the Temple by the inſtinct of the Spirit. Paul would have gone to a certain place, but the Spirit would not ſuffer him. Lo, ſuch is the working of the holy Ghoſt ſtill in good mens hearts, The ſteps of a good man are ordered by the Lord, Pſal. 37.23. and he delighteth in his way. Kings ſuffer their children to ride with them, but yet ſet Tutours and governours to over-rule them. So here. And becauſe Delicam res eſt Spiritus Dei, therefore we muſt obſerve and obey his motions, which are the ſound of his goings, the footſteps of his anointed, Pſal. 89.51. We ſhould lay our ſelves (as inſtruments) open to the Spirits touch, ſubmit to his diſcipline, as Paul did, Gal. 2.20. And this requires a great deal of ſelf-deniall.

Verſe 14. He ſhall glorifie me, &c.] And if the holy Ghoſt could not uſe any better means to glorifie Chriſt, then to take of his excellencies, and hold them out to the world, what ſhould Miniſters, the mouth of the holy Ghoſt, do rather?

Verſe 15. All things that the Father hath, &c.] So that if we can but marry the heir, we have all. The Father ſaith unto him, as he did to his eldeſt Son, Luk. 15.31. Son, thou art ever with me, and all that I have is thine: therefore we may go boldly to him for all things needfull for life and godlineſſe. When Joſeph ſent to Jacob that Pharaoh had put all into his hands, he was not a little comforted, that one ſo neer to him in nature was ſo able to accommodate him. Let us alſo come boldly to the throne of grace, ſith our fleſh and bloud hath all power to do us good. Chriſt, as Mediatour, is able to make all grace abound toward us, that we alwayes, having all ſufficiency in all things, may abound to every good worke, 2 Cor. 8.8. Well might Ignatius ſay, Ignis, crux & diaboli tormenta in me veniant, tantummodo ut Jeſum nanciſcar.

Verſe 16. A little while, and ye ſhall not ſee me.] This little ſeemed a long while to them, Dubito, à duo & ito Secman. Sic [non-Latin text not transcribed]. ſo that they began to doubt (though it were but the third day after his death) whether or no it were he that ſhould redeem Iſrael, Luk. 24.21. Gods helpe ſeems long, becauſe we are ſhort. A ſhort walke is a long journey to feeble knees. Iſa. 54.7, 8. It is but for a moment in his anger that God hides his face from his, though it ſhould be during life; he hath an eternity of time to reveal his kindneſſe in. And to ſay that God hath caſt you off, becauſe he hath hid his face from you, is (ſaith one) a fallacy fetcht out of the devils Topicks: M. T. Geodw. Childe o[illegible: 1 letter] light, &c. When the Sun is eclipſed, fooliſh people thinke it will never recover light; but wiſe men know it will: and at ſuch a time though the earth want the light of the Sun, yet not the influence thereof: So neither are the Saints at any time without the power, heat and vigorous influence of Gods grace, when the light and comfort of it is intercluded.

Verſe 18. We cannot tell what he ſaith] We know here but in part: Aug. the greateſt part of our knowledge is the leaſt part of our ignorance, ſaith one. Mans heart, ſaith another, may be compared to a veſſel, the meanes to a pipe, the Spirit of God to the wheel that beats the water into the pipe: The Miniſter is the ſervant that opens the cock. And then the reaſon why we know but in part is, either the cock alwayes runs not, or not alwayes in the ſame meaſure: And ſometimes our veſſels are filled with other things, (as the Apoſtles here were with worldly grief, and the conceit of an earthly kingdom) and ſo they run over: and uſually our veſſels run over, and loſe what we received by the means.

Verſe 19. Now Jeſus knew that they were, &c.] He graciouſly prevents their requeſts, ſo he doth ours often; And uſually in Scripture the anſwer is given, the queſtion concealed. God thereby providing for mens infirmity, who are ready to aske ſuch odde queſtions, as the Diſciples here do, to the diſcovery of their own dullneſſe.

Verſe 20. Ye ſhall weep and lament] So long as ye abide in this valley of tears, [non-Latin text not transcribed] as the Septuagint render that, Pſal. 84.6. In hoc exilio, in hoc ergaſtulo, in hac peregrinatione, in hac valle lachrymarum, as Bernard hath it. My tears have been my meat, ſaith David, Pſal. 42.3. alluding to the Hart, which being purſued, ſheds tears. Theſe, inſtead of gemmes, were the ornaments of David, bed, ſaith Chryſostom. The Churches eyes are as the pools of Heſhbou, Can. 7.4 ever glazed with tears of compunction or compaſſion. Tertullian ſpeaketh of himſelf, that he was borne to nothing elſe, but ſorrow and mourning. Athanaſius, by his tears, as by the bleeding of a chaft vine, cured the leproſie of that tainted age. Hierome writing of his own life, ſaith, that there were furrows in his face, and Iceicles from his lips with continuall weeping, &c.

But the world ſhall rejoyce] The merry Greeks of the world laugh themſelves fat, and are ſo afraid of ſorrow, that they can never finde time to be ſerious; counting it no ſport, unleſſe they may have the Devil their playfellow; no mirth, but madneſſe; Eliamſi Leta tibiobi eniant o[illegible: 1 letter]unia, non eſt tamen quodlae. teris. Ribera in Hoſ. 10.1. no veniſon ſweet, but that which is ſtolen. Theſe are forbidden to rejoyce in any thing, Hoſ. 10.1. But if they do, there is a ſnare or cord in the ſin of the wicked, to ſtrangle their joy with; but the righteous ſing and rejoyce, Prov. 29.6. Wo be to mirth mongers, that flear when they ſhould fear, Luk. 6.25.

But your ſorrow ſhall be turned into joy] God ſhall ſoon give you beauty for aſhes, the oyl of gladneſſe for the ſpirit of heavineſſe, &c. he ſhall turne all your ſighing into ſinging, all your laments into laughter, your ſackloth into ſilkes, your aſhes into oyntments, your faſts into feaſts, your wringing of hands into applauſes, &c.

Verſe 21. A woman when ſhe is in travell, &c.] The ſorrow of a Saint is oft compared to that of a travelling woman, Iſa. 26.17. Jer. 6.24, &c. 1. In bitterneſſe and ſharpneſſe; which made Medea ſay, that ſhe had rather a thouſand times be ſlain in battle, Millies in bello perire mallem, quam ſemel parere. Keckerman. then once bring forth childe. 2. In utility, it tends to a birth. 3. In hope and expectation, not only of an end, but alſo of fruit. 4. In that there is a certain ſet time for both. And Finis edulcat media.

Verſe 22. And ye now therefore have ſorrow,] No ſorrow like to that, when we ſee not Chriſt in his favour. He hides his love oft, as Joſeph did, out of increaſement of love; and then we cannot ſee him for crying; as Mary Magdalen could not, ſhe was ſo bleared: But when he ſeemeth fartheſt from us, his heart is with us: and he muſt needs look thorow the chinkers, as in the Canticles, to ſee how we do, as that Martyr expreſſeth it. Saunders in a Letter to his wife and friends. There is a preſence of Chriſt that is ſecret, when he ſeems to draw us one way, and to drive us another. Cant. 5 6.

Verſe 23. And in that day ye ſhall, &c.] q.d. Ye ſhall be ſo exact and ſo expert, that you ſhall not need to aske ſuch childiſh queſtions, as hitherto ye have done. This is like that of the Prophet, They ſhall not each man teach his neighbour, ſaying, Jer. 31.34. Know the Lord; for they ſhall all know me, from the leaſt to the greateſt. They ſhall be all taught of God. Cathedram in coelo habet qui corda docet, ſaith Augustine. And Quando Chriſtus docet, quàm citò diſcitur quod docetur? So St Ambroſe, Ne ſcit tarda molimina spiritus ſancti gratia. When the Spirit undertakes to teach a man, 1 Ioh. [illegible: 1 letter]. he ſhall not be long a learning. Now all Gods people have the Ʋnction that teacheth them all things: And as in pipes, though of different ſounds, yet there is the ſame breath in them: ſo is there the ſame ſpirit in Chriſtians of all ſizes.

Verſe 24. Hitherto ye have asked nothing] To what ye ſhould have asked, 1 King 13.19. and might have obtained. Prayer, as thoſe arrows of deliverance, ſhould be multiplied, the oftner we come to God, the better welcome: neither can we anger him worſe, then to be ſoon ſaid or ſated. Meliſtius erat ei nibil peti, quam dare. It was more troubleſome to Severus the Emperour to be asked nothing, then to give much. When any of his Courtiers had not made bold with him, he would call him and ſay, Quid est cur nihil petis? &c. what meaneſt thou to aske me nothing? So Chriſt here.

Aske, that your joy may be full] Pray, that ye may joy: Draw water with joy out of this well of ſalvation. David was excellent at this: His heart was oft more out of tune then his harpe; He prayes, and then cryes, Returne to thy reſt, ô my ſoul, &c. In many of his Pſalms, the beginnings are full of trouble; but by that time he hath prayed a while, As Pſal. 6. & 22 & 51. Mouli. de [illegible: 1 letter]amout devin. the ends are full of joy and aſſurance, So that one would imagine, ſaith Peter Moulin, that thoſe Pſalms had been compoſed by two men of a contrary humour. Hudſon the Martyr, deſerted at the ſtake, went from under the chain; and having prayed earneſtly, was comforted immediatly, and ſuffered valiantly.

Verſe 25. Theſe things have I spoken, &c.] He ſpake plain enough, Legum obſcu [illegible: 3 letters]ates non aſſigne[illegible: 1 letter]us culp e ſcrihentium, ſed inſcitiae non aſſ[illegible: 1 letter]quenti[illegible: 1 letter] Sex. Cecil, apui Gell. Iſa. 28.10, 11, 22. Ac ſi bleſis eſſe[illegible: 1 letter] lab. js. but they were ſo ſlow of heart and dull of hearing, that they thought he ſpake to them in riddles and parables. So though the Prophet dealt with the people as with little ones newly weaned, mineing and maſticating their meat for them, laying before them precept upon precept, line upon line, &c. yet was he to them (through their ſingular ſtupidity) as one that liſped halfe words, or ſpake in a ſtrange tongue.

Verſe 26. At that day ye ſhall aske, &c.] Chriſt had promiſed them further light, but yet expects they ſhould pray for it. Prayer is a putting the promiſes in ſuit; we muſt pray them over, ere we get the performance. Ezek. 36.37. Chriſt himſelf was to aske of his Father the world for his inheritance, &c. Pſal. 2.

Verſe 27. For the Father himſelf loveth you] We ſay, Non be nè conveniunt, nec in una fede morantur, Majeſtas & amor—Sporte etiam. roa roganie me. Ʋt apud Hom. [non-Latin text not transcribed] Syneſ. epiſt. 9. Am. Marcell. lib. 25. Majeſty and love cannot dwell together: becauſe love is the abaſing of the ſoul to all ſervices. But it is otherwiſe in God; Majeſty and love meet in his heart; ſo that of his own free accord, he will give us any thing we aske, and as it were, prevent a Mediatour, crowning his own graces in us.

Verſe 28. Again I leave the world, &c.] So Plotinus the Philoſopher, when he died, ſaid, [non-Latin text not transcribed]. Nay, Julian the Apoſtate (if Marcellinus may be credited) went out of the world with theſe words in his mouth, Vitam repoſcenti naturae, tanquam debitor bonae fidei, rediturus exulto.

Verſe 29. His diſciples ſaid unto him] How apt are we to over-ween our little-nothing of knowledge or holineſſe? to ſwell with big conceits of our own ſufficiency? and, when we ſee never ſo little, to ſay preſently, with her in the Poet, Arachae ap. O vid. 1 Cor. 13.2. Conſilij ſatis est in me mihi? to thinke we underſtand (as St Paul hath it) all myſteries, and all knowledge? How truly may it now be ſaid of many, as Quintilian ſaith of ſome in his time; that they might have proved excellent ſcholars, [non-Latin text not transcribed]. if they had not been ſo perſwaded of themſelves already? Conceitedneſle cuts off all hope of proficiency.

Verſe 30. Now we are ſure, &c.] What? not till now? Nicodemus was afore you then, Joh. 3.2. But better late then never: Nunquam ſerò, ſi ſeriò.

Verſe 29. Do ye now beleeve?] Ey now, ere trouble comes, you are jolly fellows. But it is eaſie to ſwim in a warme bath: and every bird can ſing in a ſun-ſhine day. We ſhall ſee ſhortly what you can do. if ye faint in the day of adverſity, your ſtrength is ſmall. Prov. 24.10. Hard weather tryes what health: hot ſervice what courage.

Verſe 32. Behold the hour cometh, &c.] So bladder-like is the ſoul, that filled with earthly vanities, though but winde, it grows great and ſwels in pride: but if prickt with the leaſt pin of piercing grief, it ſhriveleth to nothing.

Verſe 33. Theſe things I have spoken,] This Sermon of our Saviour then would be read in time of trouble. It hath virtutem pacativam, if mixt with faith.

That in me ye might have peace] Though ſurcharged with outward troubles. Joſiah died in peace, according to the promiſe, though ſlain in warre. True grace, like true gold, comforts the heart: Alchymy gold doth not.

In the world ye ſhall have tribulation] There's no avoiding of it. 'Tis not a paradiſe, but a purgatory to the Saints. It may be compared to othe ſtraits of Magellan, Heyl. G[illegible: 1 letter]og. pag 80[illegible: 1 letter]. which is ſaid to be a place of that nature, that which way ſoever a man bend his courſe, he ſhall be ſure to have the winde againſt him.

I have overcome the world] Therefore we are more then conquerours, [illegible: 1 letter]om. 8.37. becauſe ſure to overcome afore-hand. We are triumphers, 2 Cor. 2.14. We need do no more then, as thoſe in Joſhuah, ſet our feet on the necks of our enemies, already ſubdued unto us, by our Jeſus.

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

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

1st. That if Christians were left to themselves they would fall away and perish.

2nd. That God affords means and helps beforehand to keep them in the path of duty.

3rd. That the instructions of the Bible and the help of the Holy Spirit are all granted to keep them from apostasy.

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

Out of the synagogues. Jn 9:22. They would excommunicate them from their religious assemblies. This was often done. Comp. Acts 6:13, 14, 9:23, 24, 17:5, 21:27-31.

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

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

(a) "whosoever killeth you" Acts 26, 9-11.

See Jn 15:21

(b) "And these things" Jn 15:21 (c) "they have not known" 1Cor 2:8, 1Timm 1:13

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

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

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

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

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

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

3rd. That his presence was to them what the presence of the Holy Spirit would be after his death, Jn 16.7. He could teach them all needful truth. He could console and guide them. Now that he was to leave them, he fully apprised them of what was before them, and of the descent of the Holy Spirit to do for them what he had done when with them.

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

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

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

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

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

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

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

It is expedient. It is better for you.

The Comforter. Jn 14:16.

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

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

(1) "reprove" or, "convince" Acts 2:37

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

(e) "of sin" Rom 3:20, 7:9

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

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

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

(f) "righteousness" Isa 42:21, Rev 1:17

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

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

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

(g) "judgment" Acts 17:31, Rom 2:2, Rev 20:12,13 (h) "the prince of this world is judged" Jn 12:31

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

(i) "ye cannot bear them now" Heb 5:12

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

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

Not speak of himself. Not as prompted by himself. He shall declare what is communicated to him. Jn 7:18.

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

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

(k) "guide you into all truth" Jn 14:26 (l) "he will show you things to come" Rev 1:1,19

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

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

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

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

A little while His death would occur in a short time. It took place the next day. See Jn 16:19.

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

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

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

Ye shall weep, &c. At my crucifixion, sufferings, and death. Comp. Lk 23:27.

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

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

(o) "ye shall weep and lament" Lk 24:17,21

I will see you again. After my resurrection.

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

(q) "you now therefore have sorrow" Jn 16:6 (r) "But I shall see you again" Lk 24:41,52, Jn 20:20 (s) "and your joy" 1Pet 1:8

In that day. After my resurrection and ascension.

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

Whatsoever ye shall ask, &c. See Jn 14:13.

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

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

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

That your joy, See Jn 15:11.

(t) "ask, and you shall receive" Mt 7:7,8, Jas 4:2,3 (u) "that your joy may be full" Jn 15:11

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

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

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

Of the Father. Concerning the will and plan of the Father; particularly his plan in the establishment and spread of the Christian religion, and in organizing the church. See Acts 10:26.

(2) "proverbs" or, parables

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

(v) "At that day" Jn 16:23

See Jn 14:21,23

(w) "For the Father himself loveth" Jn 14:21,23 (x) "I came out from God" Jn 16:30, 17:8

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

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

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

(3) "proverb" or, parable

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

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

The hour cometh. To wit, on the next day, when he was crucified.

Ye shall be scattered. See Mt 26:31.

Every man to his own. That is, as in the margin, to his own home. You shall see me die, and suppose that my work is defeated, and return to your own dwellings. It is probable that the two disciples going to Emmaus were on their way to their dwellings, Luke, chapter 24. After his death all the disciples retired into Galilee, and were engaged in their common employment of fishing, Jn 21:1-14; Mt 28:7.

Leave me alone. Leave me to die without human sympathy or compassion. Mt 26:31, Mt 26:56.

Because the Father is with me. His Father was his friend. He had all along trusted in God. In the prospect of his sufferings he could still look to him for support. And though in his dying moments he suffered so much as to use the language, "Why hast thou forsaken me?" yet it was language addressed to him still as his God--"My God, my God." Even then he had confidence in God--confidence so strong and unwavering that he could say, "Into thy hands I commend my spirit," Lk 23:46. In all these sufferings he had the assurance that God was his friend, that he was doing his will, that he was promoting his glory, and that he looked on him with approbation. It matters little who else forsakes us if God be with us in the hour of pain and of death; and though poor, forsaken, or despised, yet, if we have the consciousness of his presence and his favour, then we may fear no evil. His rod and his staff, they will comfort us. Without his favour then, death will be full of horrors, though we be surrounded by weeping relatives, and by all the honour, and splendour, and wealth which the world can bestow. The Christian can die saying, I am not alone, because the Father is with me. The sinner dies without a friend that can alleviate his sufferings --without one source of real joy.

(a) "in me ye might have peace" Jn 14:27, Rom 5:1, Eph 2:14 (b) "In the world" Jn 15:19-21, 2Ti 3:12

In me. In my presence, and in the aid which I shall render you by the Holy Spirit.

In the world. Among the men to whom you are going. You must expect to be persecuted, afflicted, tormented.

I have overcome the world. He overcame the prince of this world by his death, Jn 12:31. He vanquished the great foe of man, and triumphed over all that would work our ruin. He brought down aid and strength from above by his death; and by procuring for us the friendship of God and the influence of the Spirit; by his own instructions and example; by revealing to us the glories of heaven, and opening our eyes to see the excellence of heavenly things, he has furnished us with the means of overcoming all our enemies, and of triumphing in all our temptations. Jn 14:19; Rom 8:34, also Rom 8:35-37, 1Jn 4:4, 1Jn 5:4, Rev 12:11. Luther said of this verse "that it was worthy to be carried from Rome to Jerusalem upon one's knees." The world is a vanquished enemy; Satan is a humbled foe; and all that believers have to do is to put their trust in the Captain of their salvation, putting on the whole armour of God, assured that the victory is theirs, and that the church shall yet shine forth fair as the moon, clear as the sun, and terrible as an army with banners, Song 6:10.

(a) "in me you might have peace" Jn 14:27, Rom 5:1, Eph 2:14 (b) "In the world" Jn 15:19-21, 2Ti 3:12

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

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

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

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

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

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

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

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

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

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

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

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

II. Because he poured out the Spirit, it argued the merit of his righteousness; for otherwise he could not, in that manner, have given the Holy Spirit. And, indeed, that what is chiefly meant here is that righteousness of his by which we are justified, this may persuade us, that so many and so great things are spoken concerning it in the Holy Scriptures. Isaiah 56:1, "My salvation is near to come, and my righteousness to be revealed": Daniel 9:29, "To bring in everlasting righteousness": Jeremiah 23:6, "This is his name whereby he shall be called, The Lord our Righteousness." And in the Epistles of the apostles, especially those of St. Paul, this righteousness is frequently and highly celebrated, seeming, indeed, the main and principal subject of the doctrines of the gospel.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

In the close of the foregoing chapter, our blessed Saviour had acquainted his disciples with the hatred and hard usage which they were likely to meet with in the world, and here he intimates to them the reason why he did so much insist upon the subject; namely, not to sadden their hearts, and grieve their spirits, before their sufferings came, but that they might not be offended, discouraged or scandalized, at them, when they came, but prepared for them, and armed against them.

Hence learn, 1. That all afflictions, but especially persecutions, are so searching and trying, that the best of Christians have need to be guarded against them, that they be not offended at them.

2. How our Saviour instances in two particular sorts and kinds of suffering, which the disciples were to expect in the world, and from the world: namely, excommunication and martyrdom, Joh 16:2 These things will they do, because they have not known the Father, nor me.

From whence we may learn that all the persecutions of the saints do speak in persecutors, an ignorance of God the Father, and of Jesus Christ his son. All persecutions spring from ignorance as well as from malice. And men, who continue ignorant of God and Christ, are in danger of turning persecutors, if they have a temptation to it.

Observe, 4. How our Lord again forewarns his disciples of their approaching sufferings, to the intent that they might remember that he had foretold them of them, and would not fail to support them under them.

He had often told them in general of persecutions and troubles which they must expect to meet with, but did not till now intimate the kinds and degrees of those sufferings, with respect to their weakness; and because, whilst he was with them, he himself bore the brunt of all, the world's rage falling upon him, letting them alone: but after his ascension, when the malice of Satan and wicked men could not reach him, then did the storm fall upon them.

Learn hence, 1. That Christ is so tender of his disciples' weakness, that he will not put them upon the hardship of sufferings, till they be trained up and prepared for them.

2. That it may encourage the saints in and under their sufferings, that Christ himself is the great object of the persecutor's malice, and they only so for his sake; for, could they reach him, they would not concern themselves with them.

Learn, 3. That the saints of God, after long exemption and freedom from sufferings, must expect that storms will arise, clouds gather thick, and trials come on apace; and their being under one trial will not hide or shelter them from another.

Observe here, how our Saviour again intimates to his disciples his speedy departure from them, and reproves them for being so saddened at it, and concerned for it, without considering the end and design of it, and the benefit and advantage they were to receive by it.

Here we see how the disciples' thoughts were wholly taken up about themselves, what they should do for want of Christ's bodily presence, without being instant with him, to know whither he was going, and what benefit he should reap, and they might expect, from his departure.

Learn hence, that Christ's disciples ought not so much to have lamented the loss of his bodily presence, and to have rejoiced in his glorious exaltation, and in their own advantages by his death, resurrection, and ascension; None of you asketh me, Whither goest thou? But sorrow hath filled your heart.

In these words our Saviour urges his disciples to submit to his departure, as that which would make way for his sending the Comforter to them; which he assures them, would be of more advantage to them than his own stay and continuance amongst them.

Thence learn, that the presence of the Holy Spirit with us is a greater comfort and advantage to us than the presence of Christ in the flesh amongst us.

The benefit of Christ's conversation was great; but the advantage of the Spirit's renovation and holy inspiration is much greater; the one encourages and incites us to be holy, but the other quickens and enables us to be holy.

Therefore well might Christ say, It is expedient, or highly necessary and advantageous, for you, that I go away. He subjoins a reason: If I go not away, the Comforter will not come; but if I depart, I will send him to you.

Whence we learn, that Christ's ascension was indispensibly necessary, in order to the Spirit's mission; the Spirit could not have descended, if Christ had not first ascended; the Spirit could not come, but by the gift and mission of the Mediator.

Now the sending of the Spirit being a part of Christ's royalty, as mediator, it was not convenient that the Spirit should be sent, till Christ was crowned, and sat down on his throne in his kingdom: then the Spirit was to make application to us, of the redemption purchased for us.

In these and the following verses our Saviour acquaints his disciples with the advantages that will redound by the coming of the Comforter.

First, the advantage to the world.

Secondly, to the apostles.

And, thirdly, to himself.

To the world, 1. He shall convince them of sin, righteousness, and judgment. Of sin: that is, of their sinful state and nature, of the large extent of sin, and particularly of the sin of unbelief.

Learn hence, 1. That the Spirit of God is the author of conviction of sin, and that all convictions of sin do either mediately or immediately flow from him.

2. That unbelief is a sin of the greatest malignity against Christ, and of the greatest danger to a Christian's soul: He shall convince the world of sin, because they believe not on me.

Secondly, Of righteousness; that is, of the insufficiency of all human righteousness, and of the necessity of the righteousness of a mediator; by which alone we are to expect acceptance with God; or of a complete and perfect righteousness in me, imputable to sinners for their perfect justification: and that it is so, appears because I go to the Father, and ye see me no more.

As if Christ had said, "Hereby you may be satisfied, that by my active and passive obedience I have fully satisfied my Father's justice for you, and you shall never be charged or condemned; because, when I go to heaven, I shall abide there in glory with my Father, and never be sent back again, ye shall see me no more, as I must have been, if anything had been omitted by me."

Note farther, that none are convinced of righteousness who are not first convinced of sin. None will come to Christ by faith, till convictions of sin have awakened and distressed them.

Thirdly, Of judgment: that is, the Spirit shall convince the world, that Jesus is both Lord and Christ, that he had power to judge Satan the prince of the world, and that he did by his death put down the kingdom of darkness.

Learn hence, 1. That Satan is a prince who by unjust usurpation, and sinners voluntary consent, has exercised a tyrannical power over the world.

2. That Christ by his death did judge, condemn, and overcome, this mighty prince, and hath made his conquest evident to the consciences of men, by the convictions of his Holy Spirit: The Spirit shall convince of judgment: that is, that Satan the prince of this world is judged.

The second benefit, which our Saviour declares was to be expected by the coming of the Holy Spirit, relates to the apostles themselves: He shall guide you into all truth; that is, into all truth necessary for you to know in order to salvation.

This is a principal text which the papists bring for their doctrine of infallibility, but groundlessly: for this promise was made to all the apostles, as well as Peter; nay, not only to the apostles, but to all their succesors: yea, not to the apostles only and their successors, but to all believers also: for they are led by the Spirit of God, and that into all truth too; not absolutely, but into all necessary truth: and so far as a private Christian follows the conduct and guidance of the divine Spirit, he is more infallible than either pope or council, who follow the dictates and directions of their own spirits only.

That is, he shall not teach you a private doctrine, or that which is contrary to what ye have learned of me, but whatsoever he shall hear of me, and receive from me, that shall he speak; and he will shew you things to come.

This affords an argument to prove the Holy Spirit to be God: he that can shew us things to come, he that clearly foreseeth and infallibly foretelleth what shall be, before it is, is certainly God.

But this the Holy Spirit doth: He will shew you things to come. Men and devils may guess at things to come, but none can shew things to come, but he that is truly and really God: and therefore the Spirit is so.

Here Christ shews the advantage which would redound to himself by the coming of the Comforter; he declares that the Spirit should glorify him by his testimony, gifts, and miracles, and shall in all things accord with him, and thereby evidence that he hath his mission from him: He shall receive of mine, and shall shew it unto you. And, all things that the Father hath are mine.

Hence learn, that, although the union in essence amongst the persons in the Trinity is the same, yet the order of their subsistence and operation is distinct: the Son being from the Father, and the Holy Ghost from the Father and the Son; For all things that the Father hath are mine; And the Spirit shall take of mine, and shall shew it unto you.

Observe farther, that these words afford a strong argument to prove the divinity of Christ: All things which my Father hath are mine. Where Christ challenges to himself the incommunicable attributes of God, and consequently that essence which is inseparable from them.

Doth the Father know the secrets of all hearts? So doth Christ, All the churches shall know that I am he that searcheth the reins and hearts. Rev 2:23

Is the Father eternal? So is Christ, I was set up from everlasting, &c. Prov 8:23

In these words our holy Lord proceeds to comfort his disciples with a promise, that, however he was now to be removed from them, yet they should shortly see him again, namely, after his resurrection; it being impossible that he should be held by death, but must arise and go to his Father. His disciples, not understanding what he meant, but labouring under the prejudices of their national errors, concerning the temporal kingdom of the Messias, knew not what to make of those words. A little while and ye shall not see me.

Our Saviour therefore explains himself to his disciples, telling them that they shall have a time of sad sorrow and grief of heart, during the time of his sufferings and absence from them, but their sadness shall soon be turned into joy, when they shall see him alive again after his resurrection.

This he illustrates by the similitude of a travailing woman, who soon forgets her sorrow after she hath brought forth a child. Thus will their revive upon the sight of him risen from the grave; and no man shall be able to take their joy away from them, because he shall die no more, but go to heaven, and there live for ever, to make intercession for them.

Learn hence, 1. From the apostles not understanding Christ's words concerning his departure, though so often inculcated upon them, A little while and ye shall not see me, because I go to the Father, hence note, how unreasonable it is to arrogate to man's understanding a power to comprehend spiritual mysteries, yea, to understand the plainest truth, till Christ enlightens the understanding; let the doctrine be delivered ever so plainly, and repeated ever so frequently, yet will men continue ignorant, without divine illumination.

How often had this plain doctrine of Christ's departure to the Father been preached to the disciples by Christ's own mouth! Yet still they say, What is it that he saith? We cannot tell what he saith.

Learn, 2. The different effects which Christ's absence should have upon the world, and upon his disciples; the world will rejoice but ye shall weep and lament.

Note, 1. That it is the wretched disposition of the world to rejoice in the absence and want of Christ out of the world. When I am gone, the world will rejoice.

2. That nothing is the cause of so much sorrow and sadness to sincere disciples, as Christ's absence and removal from them: such is their estimation of the worth of him, so great is the apprehension of the want of him, that there is no loss comparable to his absence and removal from them: ye shall weep and lament at my departure, though the world will rejoice.

Learn, 3. That the believer's sorrow for Christ's absence, though it be very great, yet it shall not be perpetual: Ye have now sorrow; but I will see you again, and your heart shall rejoice, and your joy shall no man take from you. The joy of the saints may be interrupted, it shall never be totally extinguished; it is a permanent joy, of which they shall never be totally deprived, till they enter into the ocean of eternal joy: Your joy no man taketh from you.

At the first reading of Joh 16:23 there seems to be a contradiction in the words.

Christ tells them in the former part of the verse, that they shall ask him nothing in that day; and yet promises that whatever they ask shall be given them, in the latter part of the verse.

To resolve this, know that there is a two-fold asking, one by way of question, the other by way of petition.

The former is asking that we may know, or be informed in, what we doubt; the latter is asking that we may receive, and be supplied with what we want.

Now when Christ saith, In that day ye shall ask me nothing; it is as much as if he had said, "At present you understand but little of the mysteries of religion, and therefore ye put questions about many things: but, in that day, when the Comforter comes, ye shall be so clearly enlightened by him, that ye shall not need to ask me any more questions." But when Christ saith, Whatever ye ask of the Father in my name, he will give it; the meaning is, "In that day when I have left the world, and ascended to my Father, you shall not need to address your prayers to me, but to my Father in my name."

But what is it to pray in the name of Christ?

Answer, it is more than to name Christ in prayer: it is easy to name Christ in prayer, buy no easy thing to pray in the name of Christ.

To pray in the name of Christ, is,

1. To look up to Christ, as having purchased for us this privilege, that we may pray: for it is by the blood of Christ that we draw near to God, and that a throne of grace is open to us.

2. To pray in the name of Christ, is to pray in the strength of Christ, by the assistance of his grace, and the help of his Holy Spirit.

3. To pray in the name of Christ is to pray by faith in the virtue of Christ's mediation and intercession, believing that what we ask on earth, he intercedes for and obtains in heaven. To pray thus is no easy matter: and unless we do pray thus, we do not pray at all.

Hitherto have ye asked nothing in my name Joh 16:24; that is, explicitly and expressly in my name, or by me, as mediator betwixt God and man, and with respect to my merits. Do this after my death, resurrection, and intercession at the right hand of God, and you shall receive such answers as will fill you with joy; for the saints of God under the Old Testament, and the apostles themselves under the New, and hitherto put up all their petitions in the name of the Messiah, though not in the name of Jesus.

But now he exhorts them to eye his mediatory office in all their addresses to God, and promises them whatsoever he had purchased of the Father by his sufferings and satisfaction, they should obtain it for the sake of his prevailing intercession.

Learn hence, that it is a mighty encouragement to prayer, that now, under the gospel, the person of the Mediator is exhibited in our flesh, has satisfied divine Justice in our nature, and in that nature intercedes as mediator, for whatever he purchased as our surety.

Hence is the encouragemnt; Whatsoever ye ask the Father in my name, he will give it you.

Here our Saviour tells his disciples that although he had spoken many things to them in dark parables and figurative expressions, yet now the time was approaching, namely, the Comforter's coming, when he would, by the Holy Ghost, clearly enlighten their understandings in the knowledge of divine mysteries, and the things pertaining to the kingdom of God, and particularly in the knowledge of God as his Father, and their Father in him.

Hence learn, 1. That the clearest truths will be but parables, proverbs, and dark myteries, even to disciples themselves, till the Holy Spirit enlightens their understandings.

2. That the clear and full manifestation of divine truth was reserved till the coming of the comforter, who did communicate it to the apostles, and by them to the church, or body of Christians: I, by him, will shew you plainly of the Father.

At that day ye shall ask in my name; that is, after I have ascended into heaven, and have sent down the Holy Ghost upon you, you shall put up all your prayers and requests to God in my name; And I say not that I will pray the Father for you, for the Father himself loveth you; that is, I need not tell you (though I shall certainly do it) that I will intercede with the Father for you, for he of himself is kindly disposed and affected towards you for my sake.

When Christ says, I do not say that I will pray the Father for you, the meaning is not that he will lay aside his office as intercessor for believers, but that they had not only his intercession, but the Father's love, upon which to ground their hope of audience.

Learn hence, 1. That the Christian's prayers, put up in Christ's name, cannot fail of audience and acceptance for the sake of the Mediator's intercession and the Father's love.

2. That in our prayers we ought so to eye and look up to Christ's intercession, as not to overlook and forget the Father's love, but ground our hopes of audience upon both; I say not that I will pray the Father for you, though I shall assuredly do it, for the Father himself loveth you, because ye have loved me.

Here observe, 1st. A proof of our Saviour's godhead; he came forth from the Father into the world; He came out from the Father in his incarnation, and came into the world to accomplish the work of our redemption.

Learn hence, that Jesus Christ is true God, equal with the Father: for he was not only sent by him, but came forth from him; I came out from the Father.

Observe, 2. That it pleased Christ, out of love to his people, to leave the Father, and come into the world; not by being separated from the deity, but by obscuring the deity with the veil of our flesh, in order to the finishing the great and glorious work of redemption for us; I came from the Father, and am come into the world.

Observe, 3. That Christ having finished his suffering work here on earth, ascended into heaven, and sent down the Holy Spirit to apply unto his church, the redemption purchased by his blood: Again I leave the world, and go to the Father.

Observe lastly, how the apostles argue from the knowledge of Christ's omnipotency to a certainty of his divinity: Now are we sure that thou knowest all things; by this we believe thou camest forth from God. The knowledge and experience of Christ's omnisciency, may and ought fully to confirm us in the belief of his deity; for that attribute of the deity cannot be communicated to any person without the communication of the divine nature.

In the foregoing verse, the apostles made a full profession of their faith in Christ's divinity, and in Christ's omnipotency: Now are we sure that thou knowest all things, and that thou camest forth from God.

In this verse Christ intimates to them that their faith should be put to a great trial very shortly, namely, when his sufferings came on: and that then they should all forsake him, and take care of themselves: Ye shalt be scattered and leave me alone.

Learn hence, 1. That Christ was forsaken and left alone by his own disciples in the day of his greatest distress and danger.

2. That when the disciples left Christ, they were scattered every one to his own.

3. That when all forsook Christ, and left him alone, he was far from being simply alone, because God was with him: Ye shall leave me alone, and yet I am not alone, because the Father is with me.

God was with Christ, and will be with Christians, in a suffering hour, in his essential presence, in his gracious and supporting presence: He that sent me, says Christ, is with me: the Father hath not left me alone: for I do always those things that please my Father.

These words are the conclusion of our Saviour's farewell sermon to his disciples, in which he declares to them, the inevitable necessity of the world's trouble: In the world ye shall have tribulation; that is, while ye have to do with the men of the world, while ye have any thing to do with the things of the world, nay, while you have a being in the world, you must look for trouble, both from within and from without, from friends and foes, in body, soul, name, estate; heart-breaking troubles, soul-rending troubles, such troubles as will make the heart to break, and the back to bend; and you, my disciples, must expect it as well as others: In the world ye shall have tribulation.

Hence learn, that the disciples of Christ, in this world, may, yea, must expect and look for trouble.

Observe, 2. The remedy provided by Christ against this malady: In me ye shall have peace: when in the world ye have tribulation. Ye shall have peace: that is, serenity of mind, a quiet and calm temper of spirit within, when the world, like a tempestuous air, is full of storms without.

Learn thence, that though in the world Christ's own disciples must look for and expect troubles, yet he has taken effectual care, that, amidst all their troubles, in him they may have peace; Christ's blood has purchased peace for them, his word hath promised it to them, and his Holy Spirit seals it up to their souls.

Observe, 3. The cordial provided by Christ for the support of his disciple's spirits under the sinking burthen of the world's tribulations and troubles: But be of good cheer, I have overcome the world. I have taken the sting out of every cross, and the venom out of every arrow.

Learn hence, that it is a great comfort to a Christian, under all the troubles of this world, to consider that Christ has overcome the world, that is, all things in the world, which may hinder his people's comfort and consolation here, and their eternal happiness and salvation hereafter; namely, the princes of the world, the rulers of the world, the wicked men of the world, the troubles of the world, the temptations of the world, the corruptions that are in the world through lust.

Now Christ having overcome the world, all persons and things in it are at his disposal, and can do nothing but by his permission; and as he has overcome the world himself, so he will enable us through faith in him to overcome it also. This is the victory over the world, even our faith 1John 5:4.