mh_parser/vol_split/43 - John/Chapter 16.xml

<div2 id="John.xvii" n="xvii" next="John.xviii" prev="John.xvi" progress="91.52%" title="Chapter XVI">
<h2 id="John.xvii-p0.1">J O H N.</h2>
<h3 id="John.xvii-p0.2">CHAP. XVI.</h3>
<p class="intro" id="John.xvii-p1">Among other glorious things God hath spoken of
himself this is one, I wound, and I heal, <scripRef id="John.xvii-p1.1" osisRef="Bible:Deut.32.39" parsed="|Deut|32|39|0|0" passage="De 32:39">Deut. xxxii. 39</scripRef>. Christ's discourse in this
chapter, which continues and concludes his farewell sermon to his
disciples, does so. I. Here are wounding words in the notice he
gives them of the troubles that were before them, <scripRef id="John.xvii-p1.2" osisRef="Bible:John.16.1-John.16.6" parsed="|John|16|1|16|6" passage="Joh 16:1-6">ver. 1-6</scripRef>. II. Here are healing
words in the comforts he administers to them for their support
under those troubles, which are five:—1. That he would send them
the Comforter, <scripRef id="John.xvii-p1.3" osisRef="Bible:John.16.7-John.16.15" parsed="|John|16|7|16|15" passage="Joh 16:7-15">ver.
7-15</scripRef>. 2. That he would visit them again at his
resurrection, <scripRef id="John.xvii-p1.4" osisRef="Bible:John.16.16-John.16.22" parsed="|John|16|16|16|22" passage="Joh 16:16-22">ver.
16-22</scripRef>. 3. That he would secure to them an answer of
peace to all their prayers, <scripRef id="John.xvii-p1.5" osisRef="Bible:John.16.23-John.16.27" parsed="|John|16|23|16|27" passage="Joh 16:23-27">ver.
23-27</scripRef>. 4. That he was now but returning to his Father,
<scripRef id="John.xvii-p1.6" osisRef="Bible:John.16.28-John.16.32" parsed="|John|16|28|16|32" passage="Joh 16:28-32">ver. 28-32</scripRef>. 5. That,
whatever troubles they might meet with in this world, by virtue of
his victory over it they should be sure of peace in him, <scripRef id="John.xvii-p1.7" osisRef="Bible:John.16.33" parsed="|John|16|33|0|0" passage="Joh 16:33">ver. 33</scripRef>.</p>
<scripCom id="John.xvii-p1.8" osisRef="Bible:John.16" parsed="|John|16|0|0|0" passage="Joh 16" type="Commentary"/>
<scripCom id="John.xvii-p1.9" osisRef="Bible:John.16.1-John.16.6" parsed="|John|16|1|16|6" passage="Joh 16:1-6" type="Commentary"/><div class="Commentary" id="Bible:John.16.1-John.16.6">
<h4 id="John.xvii-p1.10">Persecution Foretold; The Expediency of
Christ's Departure.</h4>
<p class="passage" id="John.xvii-p2">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.</p>
<p class="indent" id="John.xvii-p3">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,</p>
<p class="indent" id="John.xvii-p4">I. He gives them a reason why he alarmed
them thus with the expectation of trouble: <i>These things have I
spoken unto you, that you should not be offended,</i> or
<i>scandalized,</i> <scripRef id="John.xvii-p4.1" osisRef="Bible:John.16.1" parsed="|John|16|1|0|0" passage="Joh 16:1"><i>v.</i>
1</scripRef>. 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 <i>an hour of temptation.</i> 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 <i>being fore-warned are fore-armed—Præmoniti,
præmuniti.</i></p>
<p class="indent" id="John.xvii-p5">II. He foretels particularly what they
should suffer (<scripRef id="John.xvii-p5.1" osisRef="Bible:John.16.2" parsed="|John|16|2|0|0" passage="Joh 16:2"><i>v.</i>
2</scripRef>): "Those that have power to do it shall <i>put you out
of their synagogues;</i> and this is not the worst, <i>they shall
kill you." Ecce duo-gladii—Behold two swords</i> drawn against the
followers of the Lord Jesus.</p>
<p class="indent" id="John.xvii-p6">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 <i>cast you out of their
synagogues;</i> <b><i>aposynagogous poiesousin
hymas</i></b>—<i>they shall make you excommunicates.</i> (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 (<scripRef id="John.xvii-p6.1" osisRef="Bible:Matt.10.17" parsed="|Matt|10|17|0|0" passage="Mt 10:17">Matt. x.
17</scripRef>), 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,"
<i>qui caput gerit lupinum—to be knocked on the head, like another
wolf;</i> "they will look upon you as Samaritans, as heathen men
and publicans." <i>Interdico tibi aqua et igne—I forbid you the
use of water and fire.</i> 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 <i>delivered to Satan.</i></p>
<p class="indent" id="John.xvii-p7">2. The sword of civil power: "The time
cometh, <i>the hour is come;</i> now things are likely to be worse
with you than hitherto they have been; when you are expelled as
heretics, they will <i>kill you, and think they do God service,</i>
and others will think so too." (1.) You will find them really
cruel: They will <i>kill you.</i> 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
(<scripRef id="John.xvii-p7.1" osisRef="Bible:John.15.27" parsed="|John|15|27|0|0" passage="Joh 15:27"><i>ch.</i> xv. 27</scripRef>), You
shall <i>bear witness,</i> <b><i>martyreite</i></b>—<i>you shall
be martyrs,</i> shall seal the truth with your blood, your heart's
blood. (2.) You will find them <i>seemingly conscientious;</i> they
will think they do God service; they will seem <b><i>latreian
prospherein</i></b>—<i>to offer a good sacrifice</i> to God; as
those that cast out God's servants of old, and said, <i>Let the
Lord be glorified,</i> <scripRef id="John.xvii-p7.2" osisRef="Bible:Isa.66.5" parsed="|Isa|66|5|0|0" passage="Isa 66:5">Isa. lxvi.
5</scripRef>. 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 <i>in the
temple of God.</i> 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 <i>ought to
do</i> what he did <i>against the name of Jesus.</i> 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.</p>
<p class="indent" id="John.xvii-p8">III. He gives them the true reason of the
world's enmity and rage against them (<scripRef id="John.xvii-p8.1" osisRef="Bible:John.16.3" parsed="|John|16|3|0|0" passage="Joh 16:3"><i>v.</i> 3</scripRef>): "<i>These things will they do
unto you,</i> not because you have done them any harm, but
<i>because they have not known the Father, nor me.</i> 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 <i>do him service</i> thought they knew
him, but it was a wrong notion they had of him. Israel transgressed
the covenant, and yet cried, <i>My God, we know thee.</i> <scripRef id="John.xvii-p8.2" osisRef="Bible:Hos.8.1-Hos.8.2" parsed="|Hos|8|1|8|2" passage="Ho 8:1,2">Hos. viii. 1, 2</scripRef>. 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 <i>came not into
the world to destroy men's lives, but to save them;</i> 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 <i>ignorance the
mother of devotion.</i></p>
<p class="indent" id="John.xvii-p9">IV. He tells them why he gave them notice
of this now, and why not sooner.</p>
<p class="indent" id="John.xvii-p10">1. Why he told them of it now (<scripRef id="John.xvii-p10.1" osisRef="Bible:John.16.4" parsed="|John|16|4|0|0" passage="Joh 16:4"><i>v.</i> 4</scripRef>), 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
<i>the time shall come</i> (and you may be sure it will come), you
may <i>remember that I told you.</i>" 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
<i>fulfilling of the scripture.</i></p>
<p class="indent" id="John.xvii-p11">2. Why he did not tell them of it sooner:
"<i>I spoke not this to you from the beginning</i> when you and I
came to be first acquainted, because <i>I was with you.</i>" (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 <i>small or
great,</i> but only against the <i>king of Israel,</i> 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
<i>another comforter.</i> This he had said little of to them <i>at
the beginning,</i> 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 <i>taken away.</i></p>
<p class="indent" id="John.xvii-p12">V. He expresses a very affectionate concern
for the present sadness of his disciples, upon occasion of what he
had said to them (<scripRef id="John.xvii-p12.1" osisRef="Bible:John.16.5-John.16.6" parsed="|John|16|5|16|6" passage="Joh 16:5,6"><i>v.</i> 5,
6</scripRef>): "<i>Now</i> I am to be no longer with you, but <i>go
my way to him that sent me,</i> to repose there, after this
fatigue; and <i>none of you asketh me,</i> with any courage,
<i>Whither goest thou?</i> But, instead of enquiring after that
which would comfort you, you pore upon that which looks melancholy,
and <i>sorrow has filled your heart.</i>"</p>
<p class="indent" id="John.xvii-p13">1. He had told them that he was about to
leave them: <i>Now I go my way.</i> He was not driven away by
force, but voluntarily departed; his life was not extorted from
him, but deposited by him. He went <i>to him that sent him,</i> to
give an account of his negotiation. Thus, when we depart out of
this world, we <i>go to him that sent us</i> 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.</p>
<p class="indent" id="John.xvii-p14">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 <i>left all</i> 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: <i>None of you asks me, Whither goest thou?</i> Peter had
started this question (<scripRef id="John.xvii-p14.1" osisRef="Bible:John.13.36" parsed="|John|13|36|0|0" passage="Joh 13:36"><i>ch.</i>
xiii. 36</scripRef>), and Thomas had seconded it (<scripRef id="John.xvii-p14.2" osisRef="Bible:John.14.5" parsed="|John|14|5|0|0" passage="Joh 14:5"><i>ch.</i> xiv. 5</scripRef>), 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 <i>precept upon
precept.</i> 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 <i>Jesus at the right hand of God</i> 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 <i>work for good,</i>
<scripRef id="John.xvii-p14.3" osisRef="Bible:Rom.8.28" parsed="|Rom|8|28|0|0" passage="Ro 8:28">Rom. viii. 28</scripRef>.</p>
<p class="indent" id="John.xvii-p15">(2.) That they were too intent, and pored
too much, upon the occasions of their grief: <i>Sorrow has filled
their hearts.</i> Christ had said enough to fill them with joy
(<scripRef id="John.xvii-p15.1" osisRef="Bible:John.15.11" parsed="|John|15|11|0|0" passage="Joh 15:11"><i>ch.</i> xv. 11</scripRef>); 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 <i>the voice of
joy and gladness.</i> 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 <i>the love of the world;</i> and <i>the sorrow of the
world,</i> the consequence of it.</p>
</div><scripCom id="John.xvii-p15.2" osisRef="Bible:John.16.7-John.16.15" parsed="|John|16|7|16|15" passage="Joh 16:7-15" type="Commentary"/><div class="Commentary" id="Bible:John.16.7-John.16.15">
<h4 id="John.xvii-p15.3">The Expediency of Christ's Departure; The
Promise of the Spirit.</h4>
<p class="passage" id="John.xvii-p16">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, <i>that</i> 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 <i>it</i> unto you.   15 All things
that the Father hath are mine: therefore said I, that he shall take
of mine, and shall show <i>it</i> unto you.</p>
<p class="indent" id="John.xvii-p17">As it was usual with the Old Testament
prophets to comfort the church in its calamities with the promise
of the Messiah (<scripRef id="John.xvii-p17.1" osisRef="Bible:Isa.9.6 Bible:Mic.5.6 Bible:Zech.3.8" parsed="|Isa|9|6|0|0;|Mic|5|6|0|0;|Zech|3|8|0|0" passage="Isa 9:6,Mic 5:6,Zec 3:8">Isa.
ix. 6; Mic. v. 6; Zech. iii. 8</scripRef>); so, the Messiah being
come, the promise of the Spirit was the great cordial, and is
still.</p>
<p class="indent" id="John.xvii-p18">Three things we have here concerning <i>the
Comforter's coming:</i>—</p>
<p class="indent" id="John.xvii-p19">I. That Christ's departure was absolutely
necessary to the Comforter's coming, <scripRef id="John.xvii-p19.1" osisRef="Bible:John.16.7" parsed="|John|16|7|0|0" passage="Joh 16:7"><i>v.</i> 7</scripRef>. The disciples were so loth to
believe this that Christ saw cause to assert it with a more than
ordinary solemnity: <i>I tell you the truth.</i> We may be
confident of <i>the truth</i> of everything that Christ told us; he
has no design to impose upon us. Now, to make them easy, he here
tells them,</p>
<p class="indent" id="John.xvii-p20">1. In general, <i>It was expedient for them
that he should go away.</i> This was strange doctrine, but if it
was true it was comfortable enough, and showed them how absurd
their sorrow was. <i>It is expedient,</i> not only for me, but
<i>for you</i> also, <i>that I go away;</i> 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.</p>
<p class="indent" id="John.xvii-p21">2. <i>It was therefore expedient</i>
because it was in order to the sending of the Spirit. Now
observe,</p>
<p class="indent" id="John.xvii-p22">(1.) That Christ's going was in order to
the Comforter's coming.</p>
<p class="indent" id="John.xvii-p23">[1.] This is expressed negatively: <i>If I
go not away, the Comforter will not come.</i> And why not?
<i>First,</i> So it was settled in the divine counsels concerning
this affair, and the measure must not be altered; <i>shall the
earth be forsaken for them?</i> He that gives freely may recall one
gift before he bestows another, while we would fondly hold all.
<i>Secondly,</i> It is congruous enough that the ambassador
extraordinary should be recalled, before the envoy come, that is
constantly to reside. <i>Thirdly,</i> 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. <i>Fourthly,</i> It
was to be an answer to his intercession within the veil. See
<scripRef id="John.xvii-p23.1" osisRef="Bible:John.14.16" parsed="|John|14|16|0|0" passage="Joh 14:16"><i>ch.</i> xiv. 16</scripRef>. 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.
<i>Fifthly,</i> The great argument the Spirit was to use in
convincing the world must be Christ's ascension into heaven, and
his welcome here. See <scripRef id="John.xvii-p23.2" osisRef="Bible:John.16.10 Bible:John.7.39" parsed="|John|16|10|0|0;|John|7|39|0|0" passage="Joh 16:10,Joh 7:39"><i>v.</i> 10, and <i>ch.</i> vii.
39</scripRef>. <i>Lastly,</i> 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.</p>
<p class="indent" id="John.xvii-p24">[2.] It is expressed positively: <i>If I
depart I will send him to you;</i> 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
<i>departs, he sends the Comforter,</i> 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.</p>
<p class="indent" id="John.xvii-p25">(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 <i>two or three are gathered in his
name.</i> Christ's bodily presence draws men's eyes, his Spirit
draws their hearts; that was <i>the letter</i> which <i>kills,</i>
his <i>Spirit gives life.</i></p>
<p class="indent" id="John.xvii-p26">II. That the coming of <i>the Spirit</i>
was absolutely necessary to the carrying on of Christ's interests
on earth (<scripRef id="John.xvii-p26.1" osisRef="Bible:John.16.8" parsed="|John|16|8|0|0" passage="Joh 16:8"><i>v.</i> 8</scripRef>):
<i>And when he is come,</i> <b><i>elthon ekeinos</i></b>. He that
is sent is willing of himself to come, and at his first coming he
will do this, <i>he will reprove,</i> or, as the margin reads it,
<i>he will convince the world,</i> by your ministry, concerning
<i>sin, righteousness, and judgment.</i></p>
<p class="indent" id="John.xvii-p27">1. See here what the office of the Spirit
is, and on what errand he is sent. (1.) To <i>reprove.</i> The
Spirit, by the word and conscience, is a reprover; ministers are
reprovers by office, and by them the Spirit reproves. (2.) To
<i>convince.</i> 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
<i>convince,</i> 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 <i>Comforter</i>
(<scripRef id="John.xvii-p27.1" osisRef="Bible:John.16.7" parsed="|John|16|7|0|0" passage="Joh 16:7"><i>v.</i> 7</scripRef>), and here it
is said, <i>He shall convince.</i> 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.</p>
<p class="indent" id="John.xvii-p28">2. See who they are whom he is to reprove
and convince: <i>The world,</i> 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 <i>convinced
of all and judged of all,</i> <scripRef id="John.xvii-p28.1" osisRef="Bible:1Cor.14.24" parsed="|1Cor|14|24|0|0" passage="1Co 14:24">1 Cor.
xiv. 24</scripRef>. (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 <i>fall like lightning,</i> 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.</p>
<p class="indent" id="John.xvii-p29">3. See what the Spirit shall convince the
world of.</p>
<p class="indent" id="John.xvii-p30">(1.) <i>Of sin</i> (<scripRef id="John.xvii-p30.1" osisRef="Bible:John.16.9" parsed="|John|16|9|0|0" passage="Joh 16:9"><i>v.</i> 9</scripRef>), <i>because they believe not on
me.</i> [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
(<scripRef id="John.xvii-p30.2" osisRef="Bible:John.8.9" parsed="|John|8|9|0|0" passage="Joh 8:9"><i>ch.</i> viii. 9</scripRef>) that
were <i>convicted of their own consciences. Make them to know their
abominations.</i> 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, <i>First,</i> 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
<i>God speaketh to us by his Son, refuse him that speaketh;</i> and
therefore it is sin. <i>Secondly,</i> 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 <i>enter into rest,</i> that they
cannot <i>escape the wrath of God;</i> it is a sin against the
remedy. <i>Thirdly,</i> 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. <i>Ne putimus vel guttam unam rectitudinis
sine Christo nobis inesse—Let us not suppose that, apart from
Christ, we have a drop of rectitude.</i>—Calvin.</p>
<p class="indent" id="John.xvii-p31">(2.) <i>Of righteousness, because I go to
my Father, and you see me no more,</i> <scripRef id="John.xvii-p31.1" osisRef="Bible:John.16.10" parsed="|John|16|10|0|0" passage="Joh 16:10"><i>v.</i> 10</scripRef>. We may understand this, [1.]
Of Christ's personal righteousness. He shall convince the world
that Jesus of Nazareth was Christ the righteous (<scripRef id="John.xvii-p31.2" osisRef="Bible:1John.2.1" parsed="|1John|2|1|0|0" passage="1Jo 2:1">1 John ii. 1</scripRef>), as the centurion owned
(<scripRef id="John.xvii-p31.3" osisRef="Bible:Luke.23.47" parsed="|Luke|23|47|0|0" passage="Lu 23:47">Luke xxiii. 47</scripRef>),
<i>Certainly this was a righteous man.</i> 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 <i>justified by the
spirit</i> (<scripRef id="John.xvii-p31.4" osisRef="Bible:1Tim.3.16" parsed="|1Tim|3|16|0|0" passage="1Ti 3:16">1 Tim. iii.
16</scripRef>), he is proved to be a <i>righteous man,</i> 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, <i>First,</i> Their
<i>seeing him no more</i> will contribute something towards the
removal of their prejudices; they shall see him no more <i>in the
likeness of sinful flesh, in the form of a servant,</i> which made
them slight him. Moses was more respected after his removal than
before. But, <i>Secondly,</i> His <i>going to the Father</i> 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 <i>right
hand</i> (<scripRef id="John.xvii-p31.5" osisRef="Bible:Acts.2.33" parsed="|Acts|2|33|0|0" passage="Ac 2:33">Acts ii. 33</scripRef>), 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, <scripRef id="John.xvii-p31.6" osisRef="Bible:Dan.9.24" parsed="|Dan|9|24|0|0" passage="Da 9:24">Dan. ix. 24</scripRef>. Now,
<i>First,</i> 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 <i>went
about to establish their own</i> (<scripRef id="John.xvii-p31.7" osisRef="Bible:Rom.10.3" parsed="|Rom|10|3|0|0" passage="Ro 10:3">Rom.
x. 3</scripRef>), but the Spirit will do it. <i>Secondly,</i>
Christ's ascension is the great argument proper to convince men of
this righteousness: <i>I go to the Father, and,</i> as an evidence
of my welcome with him, <i>you shall see me no more.</i> If Christ
had left any part of his undertaking unfinished, he had been sent
back again; but now that we are sure he is <i>at the right hand of
God,</i> we are sure of being justified through him.</p>
<p class="indent" id="John.xvii-p32">(3.) <i>Of judgment, because the prince of
this world is judged,</i> <scripRef id="John.xvii-p32.1" osisRef="Bible:John.16.11" parsed="|John|16|11|0|0" passage="Joh 16:11"><i>v.</i>
11</scripRef>. Observe here, [1.] The devil, <i>the prince of this
world,</i> 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 <i>fell as
lightning from heaven.</i> [2.] This is a good argument wherewith
the Spirit convinces the world of judgment, that is, <i>First,</i>
Of inherent holiness and sanctification, <scripRef id="John.xvii-p32.2" osisRef="Bible:Matt.12.18" parsed="|Matt|12|18|0|0" passage="Mt 12:18">Matt. xii. 18</scripRef>. By <i>the judgment of the
prince of this world,</i> it appears that Christ is stronger than
Satan, and can disarm and dispossess him, and set up his throne
upon the ruin of his. <i>Secondly,</i> 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 <i>the
prince of this world,</i> the great master of misrule, is judged
and expelled. All will be well when his power is broken who made
the mischief. <i>Thirdly,</i> Of the power and dominion of the Lord
Jesus. He shall convince the world that <i>all judgment is
committed to him,</i> and that he is the <i>Lord of all,</i> which
is evident by this, that he has judged the prince of this world,
has broken <i>the serpent's head, destroyed him that had the power
of death, and spoiled principalities;</i> if Satan be thus subdued
by Christ, we may be sure no other power can stand before him.
<i>Fourthly,</i> 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.</p>
<p class="indent" id="John.xvii-p33">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 <i>expedient for them that he
should go away.</i></p>
<p class="indent" id="John.xvii-p34">1. He intimates to them the tender sense he
had of their present weakness (<scripRef id="John.xvii-p34.1" osisRef="Bible:John.16.12" parsed="|John|16|12|0|0" passage="Joh 16:12"><i>v.</i> 12</scripRef>): <i>I have yet many things to
say unto you</i> (not which should have been said, but which he
could and would have said), <i>but you cannot bear them now.</i>
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 <i>the things pertaining to the
kingdom of God,</i> 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
<i>restoring the kingdom to Israel,</i> he referred them to <i>the
coming of the Holy Ghost,</i> by which they should receive power to
bear those discoveries which were so contrary to the notions they
had received that they could not <i>bear them now.</i></p>
<p class="indent" id="John.xvii-p35">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? "<i>But when
he, the Spirit of Truth, is come,</i> you will be easy, and all
will be well." Well indeed; for he shall undertake to guide the
apostles, and glorify Christ.</p>
<p class="indent" id="John.xvii-p36">(1.) To guide the apostles. He will take
care,</p>
<p class="indent" id="John.xvii-p37">[1.] That they do not miss their way: <i>He
will guide you;</i> as the camp of Israel was guided through the
wilderness by <i>the pillar of cloud and fire.</i> 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
(<scripRef id="John.xvii-p37.1" osisRef="Bible:Rom.8.14" parsed="|Rom|8|14|0|0" passage="Ro 8:14">Rom. viii. 14</scripRef>), not only to
show us the way, but to go along with us, by his continued aids and
influences.</p>
<p class="indent" id="John.xvii-p38">[2.] That they do not come short of their
end: <i>He will guide them into all truth,</i> as the skilful pilot
guides the ship into the port it is bound for. To be led <i>into a
truth</i> 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 <i>all truth?</i> The meaning is,</p>
<p class="indent" id="John.xvii-p39"><i>First,</i> 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.</p>
<p class="indent" id="John.xvii-p40"><i>Secondly,</i> Into nothing but the
truth. All that <i>he shall guide you into</i> shall be
<i>truth</i> (<scripRef id="John.xvii-p40.1" osisRef="Bible:1John.2.27" parsed="|1John|2|27|0|0" passage="1Jo 2:27">1 John ii.
27</scripRef>); <i>the anointing is truth.</i> In the following
words he proves both these:—1. "The Spirit shall teach nothing
but the truth, <i>for he shall not speak of himself</i> any
doctrine distinct from mine, <i>but whatsoever he shall hear,</i>
and knows to be the mind of the Father, <i>that,</i> and that only,
<i>shall he speak.</i>" This intimates, (1.) That the testimony of
the Spirit, in the word and by the apostles, is what we may rely
upon. The <i>Spirit</i> knows <i>and searches all things, even the
deep things of God,</i> and the apostles received that Spirit
(<scripRef id="John.xvii-p40.2" osisRef="Bible:1Cor.2.10-1Cor.2.11" parsed="|1Cor|2|10|2|11" passage="1Co 2:10,11">1 Cor. ii. 10, 11</scripRef>), 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,
<i>for he does not speak of himself,</i> has no separate interest
or intention of his own, but, as in essence so in records, he <i>is
one with the Father and the Son,</i> <scripRef id="John.xvii-p40.3" osisRef="Bible:1John.5.7" parsed="|1John|5|7|0|0" passage="1Jo 5:7">1
John v. 7</scripRef>. 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 <i>he will show you things to come.</i>" The Spirit was in the
apostles a Spirit of prophecy; it was foretold that he should be so
(<scripRef id="John.xvii-p40.4" osisRef="Bible:Joel.2.28" parsed="|Joel|2|28|0|0" passage="Joe 2:28">Joel ii. 28</scripRef>), and he was
so. <i>The Spirit showed them things to come,</i> as <scripRef id="John.xvii-p40.5" osisRef="Bible:Acts.11.28 Bible:Acts.20.23 Bible:Acts.21.11" parsed="|Acts|11|28|0|0;|Acts|20|23|0|0;|Acts|21|11|0|0" passage="Ac 11:28,20:23,21:11">Acts xi. 28; xx. 23; xxi.
11</scripRef>. The Spirit spoke of the apostasy of the <i>latter
times,</i> <scripRef id="John.xvii-p40.6" osisRef="Bible:1Tim.4.1" parsed="|1Tim|4|1|0|0" passage="1Ti 4:1">1 Tim. iv. 1</scripRef>.
John, when he was in the Spirit had <i>things to come</i> 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 <i>show us
things to come</i> in this world, as he did to the apostles; let it
suffice that the Spirit in the word hath <i>shown us things to
come</i> in the other world, which are our chief concern.</p>
<p class="indent" id="John.xvii-p41">(2.) The Spirit undertook to glorify
Christ, <scripRef id="John.xvii-p41.1" osisRef="Bible:John.16.14-John.16.15" parsed="|John|16|14|16|15" passage="Joh 16:14,15"><i>v.</i> 14,
15</scripRef>. [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 <i>the truth as it is in Jesus,</i>
<scripRef id="John.xvii-p41.2" osisRef="Bible:Eph.4.21" parsed="|Eph|4|21|0|0" passage="Eph 4:21">Eph. iv. 21</scripRef>. He assures
them, <i>First,</i> that the Spirit should communicate the things
of Christ to them: <i>He shall receive of mine, and shall show it
unto you.</i> As in essence <i>he proceeded from the Son,</i> so in
influence and operation he derived from him. <i>He shall take</i>
<b><i>ek tou emou</i></b>—<i>of that which is mine.</i> 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. <i>Secondly,</i> 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, <i>All things that the Father hath are mine.</i> As God, all
that self-existent light and self-sufficient happiness which <i>the
Father has,</i> he has; as Mediator, <i>all things are delivered to
him of the Father</i> (<scripRef id="John.xvii-p41.3" osisRef="Bible:Matt.11.27" parsed="|Matt|11|27|0|0" passage="Mt 11:27">Matt. xi.
27</scripRef>); all that <i>grace and truth</i> which God designed
to show us he lodged in the hands of the Lord Jesus, <scripRef id="John.xvii-p41.4" osisRef="Bible:Col.1.19" parsed="|Col|1|19|0|0" passage="Col 1:19">Col. i. 19</scripRef>. 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: <i>He shall show you things to come,</i>
and so it is explained by <scripRef id="John.xvii-p41.5" osisRef="Bible:Rev.1.1" parsed="|Rev|1|1|0|0" passage="Re 1:1">Rev. i.
1</scripRef>. God gave <i>it to Christ, and he signified it to
John, who wrote what the Spirit said,</i> <scripRef id="John.xvii-p41.6" osisRef="Bible:Rev.1.1" parsed="|Rev|1|1|0|0" passage="Re 1:1">Rev. i. 1</scripRef>.</p>
</div><scripCom id="John.xvii-p41.7" osisRef="Bible:John.16.16-John.16.22" parsed="|John|16|16|16|22" passage="Joh 16:16-22" type="Commentary"/><div class="Commentary" id="Bible:John.16.16-John.16.22">
<h4 id="John.xvii-p41.8">Christ's Departure and Return; Sorrow and
Joy Foretold.</h4>
<p class="passage" id="John.xvii-p42">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 <i>some</i> 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.</p>
<p class="indent" id="John.xvii-p43">Our Lord Jesus, for the comfort of his
sorrowful disciples, here promises that he would visit them
again.</p>
<p class="indent" id="John.xvii-p44">I. Observe the intimation he gave them of
the comfort he designed them, <scripRef id="John.xvii-p44.1" osisRef="Bible:John.16.16" parsed="|John|16|16|0|0" passage="Joh 16:16"><i>v.</i> 16</scripRef>. Here he tells them,</p>
<p class="indent" id="John.xvii-p45">1. That they should now shortly lose the
sight of him: <i>A little while, and you</i> that have seen me so
long, and still desire to <i>see me, shall not see me;</i> 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 <i>of the Son of man;</i> but,
perhaps, yet a <i>little while, and we shall not see them.</i> 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), <i>out of
their sight; a cloud received</i> him, and, though they looked up
steadfastly after him, <i>they saw him no more,</i> <scripRef id="John.xvii-p45.1" osisRef="Bible:Acts.1.9-Acts.1.10 Bible:2Kgs.2.12" parsed="|Acts|1|9|1|10;|2Kgs|2|12|0|0" passage="Ac 1:9,10,2Ki 2:12">Acts i. 9, 10; 2 Kings ii.
12</scripRef>. See <scripRef id="John.xvii-p45.2" osisRef="Bible:2Cor.5.16" parsed="|2Cor|5|16|0|0" passage="2Co 5:16">2 Cor. v.
16</scripRef>.</p>
<p class="indent" id="John.xvii-p46">2. That yet they should speedily recover
the sight of him; <i>Again a little while, and you shall see
me,</i> and therefore you ought not to <i>sorrow as those that have
no hope.</i> His farewell was not a final farewell; they should see
him again, (1.) At his resurrection, soon after his death, when
<i>he showed himself alive,</i> by many infallible proofs, and this
in a very little while, not forty hours. See <scripRef id="John.xvii-p46.1" osisRef="Bible:Hos.6.2" parsed="|Hos|6|2|0|0" passage="Ho 6:2">Hos. vi. 2</scripRef>. (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 <i>he shall
come in the clouds, and every eye shall see him.</i> It might be
truly said of this that it was but <i>a little while, and they
should see him;</i> for what are the days of time, to the days of
eternity? <scripRef id="John.xvii-p46.2" osisRef="Bible:2Pet.3.8-2Pet.3.9" parsed="|2Pet|3|8|3|9" passage="2Pe 3:8,9">2 Pet. iii. 8,
9</scripRef>.</p>
<p class="indent" id="John.xvii-p47">3. He assigns the reason: "<i>Because I go
to the Father;</i> 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."</p>
<p class="indent" id="John.xvii-p48">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 (<scripRef id="John.xvii-p48.1" osisRef="Bible:Luke.24.52" parsed="|Luke|24|52|0|0" passage="Lu 24:52">Luke xxiv. 52</scripRef>), and between his death
and resurrection it was indeed a <i>little while.</i> And it may be
read, not, <i>yet a little while</i> (it is not <b><i>eti
mikron</i></b>, as it is <scripRef id="John.xvii-p48.2" osisRef="Bible:John.12.35" parsed="|John|12|35|0|0" passage="Joh 12:35"><i>ch.</i>
xii. 35</scripRef>), but <b><i>mikron</i></b>—<i>for a little
while you shall not see me,</i> namely, the three days of his lying
in the grave; and again, <i>for a little while you shall see
me,</i> namely, the forty days between his resurrection and
ascension. Thus we may say of our ministers and Christian friends,
<i>Yet a little while, and we shall not see them,</i> 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 <i>joy in the morning.</i></p>
<p class="indent" id="John.xvii-p49">II. The perplexity of the disciples upon
the intimation given them; they were at a loss what to make of it
(<scripRef id="John.xvii-p49.1" osisRef="Bible:John.16.17-John.16.18" parsed="|John|16|17|16|18" passage="Joh 16:17,18"><i>v.</i> 17, 18</scripRef>);
<i>Some of them said,</i> softly, <i>among themselves,</i> either
some of the weakest, that were least able, or some of the most
inquisitive, that were most desirous, to understand him, <i>What is
this that he saith to us?</i> Though Christ had often spoken to
this purport before, yet still they were in the dark; though
<i>precept be upon precept,</i> 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 <i>be killed, and the third day rise again;</i> yet,
say they, <i>We cannot tell what he saith;</i> for, (1.) <i>Sorrow
had filled their heart,</i> 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 <i>little while.</i> 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, <i>Yet a little
while</i> and we must go hence, <i>yet a little while</i> and we
must <i>give up our account,</i> we know not how to digest it; for
we always took the vision to be <i>for a great while to come,</i>
<scripRef id="John.xvii-p49.2" osisRef="Bible:Ezek.12.27" parsed="|Ezek|12|27|0|0" passage="Eze 12:27">Ezek. xii. 27</scripRef>. 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
<i>till God shall reveal even this unto us.</i></p>
<p class="indent" id="John.xvii-p50">III. The further explication of what Christ
had said.</p>
<p class="indent" id="John.xvii-p51">1. See here <i>why</i> Christ explained it
(<scripRef id="John.xvii-p51.1" osisRef="Bible:John.16.19" parsed="|John|16|19|0|0" passage="Joh 16:19"><i>v.</i> 19</scripRef>); because he
<i>knew they were desirous to ask him,</i> and designed it. Note,
The knots we cannot untie we must bring to him who alone can give
an understanding. Christ <i>knew they were desirous to ask him,</i>
but were bashful and ashamed to ask. Note, Christ takes cognizance
of pious desires, though they be not as yet offered up, the
<i>groanings that cannot be uttered,</i> and even <i>anticipates
them with the blessings of his goodness.</i> Christ instructed
those who he <i>knew were desirous to ask him,</i> though they did
not ask. <i>Before we call, he answers.</i> Another reason why
Christ explained it was because he observed them canvassing this
matter among themselves: "<i>Do you enquire this among
yourselves?</i> 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: "<i>Do you enquire?</i>
You shall be taught. <i>To him that hath shall be given.</i>"</p>
<p class="indent" id="John.xvii-p52">2. See here <i>how</i> 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 <i>not seeing him,
and seeing him,</i> 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 (<scripRef id="John.xvii-p52.1" osisRef="Bible:John.16.20" parsed="|John|16|20|0|0" passage="Joh 16:20"><i>v.</i> 20</scripRef>): <i>You shall weep and
lament,</i> for my departure, <i>but the world shall rejoice</i> in
it; <i>and you shall be sorrowful,</i> while I am absent,
<i>but,</i> upon my return to you, <i>your sorrow will be turned
into joy.</i> But he says nothing of the <i>little while,</i>
because he saw that this perplexed them more than any thing; and it
is of no consequence to us to know <i>the times and the
seasons.</i> 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.</p>
<p class="indent" id="John.xvii-p53">(1.) What Christ says here, and in
<scripRef id="John.xvii-p53.1" osisRef="Bible:John.16.21-John.16.22" parsed="|John|16|21|16|22" passage="Joh 16:21,22"><i>v.</i> 21, 22</scripRef>, of
their sorrow and joy, is primarily to be understood of the present
state and circumstances of the disciples, and so we have,</p>
<p class="indent" id="John.xvii-p54">[1.] Their grief foretold: <i>You shall
weep and lament, and you shall be sorrowful.</i> 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, <scripRef id="John.xvii-p54.1" osisRef="Bible:Luke.22.45" parsed="|Luke|22|45|0|0" passage="Lu 22:45">Luke xxii. 45</scripRef>. 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.</p>
<p class="indent" id="John.xvii-p55">[2.] The world's rejoicing at the same
time: <i>But the world shall rejoice.</i> That which is the grief
of saints is the joy of sinners. <i>First,</i> Those that are
<i>strangers to Christ</i> will continue in their carnal mirth, and
not at all interest themselves in their sorrows. <i>It is nothing
to them that pass by,</i> <scripRef id="John.xvii-p55.1" osisRef="Bible:Lam.1.12" parsed="|Lam|1|12|0|0" passage="La 1:12">Lam. i.
12</scripRef>. Nay, <i>Secondly,</i> Those that are <i>enemies to
Christ</i> 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, <scripRef id="John.xvii-p55.2" osisRef="Bible:Rev.11.10" parsed="|Rev|11|10|0|0" passage="Re 11:10">Rev. xi. 10</scripRef>. Let it be no surprise to us if
we see others triumphing, when we are <i>trembling for the
ark.</i></p>
<p class="indent" id="John.xvii-p56">[3.] The return of joy to them in due time:
<i>But your sorrow shall be turned into joy.</i> As <i>the joy of
the hypocrite,</i> so the sorrow of the true Christian, is <i>but
for a moment. The disciples were glad when they saw the Lord.</i>
His resurrection was <i>life from the dead</i> 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 <i>sorrowful, and yet always rejoicing</i>
(<scripRef id="John.xvii-p56.1" osisRef="Bible:2Cor.6.10" parsed="|2Cor|6|10|0|0" passage="2Co 6:10">2 Cor. vi. 10</scripRef>), had
sorrowful lives and yet joyful hearts.</p>
<p class="indent" id="John.xvii-p57">(2.) It is applicable to all the faithful
followers of the Lamb, and describes the common case of
Christians.</p>
<p class="indent" id="John.xvii-p58">[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
<i>acquainted with grief;</i> they <i>weep and lament</i> 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.</p>
<p class="indent" id="John.xvii-p59">[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.</p>
<p class="indent" id="John.xvii-p60">[3.] Spiritual mourning will shortly be
turned into eternal rejoicing. <i>Gladness is sown for the upright
in heart, that sow tears,</i> and without doubt <i>they will</i>
shortly <i>reap in joy.</i> 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.</p>
<p class="indent" id="John.xvii-p61"><i>First,</i> Here is the similitude or
parable itself (<scripRef id="John.xvii-p61.1" osisRef="Bible:John.16.21" parsed="|John|16|21|0|0" passage="Joh 16:21"><i>v.</i>
21</scripRef>): <i>A woman,</i> we know, <i>when she is in travail,
hath sorrow,</i> she is in exquisite pain, <i>because her hour is
come,</i> the hour which nature and providence have fixed, which
she has expected, and cannot escape; <i>but as soon as she is
delivered of the child,</i> provided she be safely delivered, and
the child be, though a <i>Jabez</i> (<scripRef id="John.xvii-p61.2" osisRef="Bible:1Chr.4.9" parsed="|1Chr|4|9|0|0" passage="1Ch 4:9">1
Chron. iv. 9</scripRef>), yet not a <i>Benoni</i> (<scripRef id="John.xvii-p61.3" osisRef="Bible:Gen.35.18" parsed="|Gen|35|18|0|0" passage="Ge 35:18">Gen. xxxv. 18</scripRef>), then <i>she remembers
no more the anguish,</i> her groans and complaints are over, and
the after—pains are more easily borne, <i>for joy that a man is
born into the world,</i> <b><i>anthropos</i></b>, one of the human
race, a child, be it son or daughter, for the word signifies
either. Observe,</p>
<p class="indent" id="John.xvii-p62"><i>a.</i> The fruit of the curse, in the
sorrow and pain of a woman in travail, according to the sentence
(<scripRef id="John.xvii-p62.1" osisRef="Bible:Gen.3.16" parsed="|Gen|3|16|0|0" passage="Ge 3:16">Gen. iii. 16</scripRef>), <i>In sorrow
shalt thou bring forth.</i> These pains are extreme, the greatest
griefs and pains are compared to them (<scripRef id="John.xvii-p62.2" osisRef="Bible:Ps.48.6 Bible:Isa.13.3 Bible:Jer.4.31 Bible:Jer.6.24" parsed="|Ps|48|6|0|0;|Isa|13|3|0|0;|Jer|4|31|0|0;|Jer|6|24|0|0" passage="Ps 48:6,Isa 13:3,Jer 4:31,6:24">Ps. xlviii. 6; Isa. xiii. 3; Jer.
iv. 31; vi. 24</scripRef>), and they are inevitable, <scripRef id="John.xvii-p62.3" osisRef="Bible:1Thess.5.3" parsed="|1Thess|5|3|0|0" passage="1Th 5:3">1 Thess. v. 3</scripRef>. 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 <i>the
heaviness of her that bore them</i> from the very first. This comes
of sin.</p>
<p class="indent" id="John.xvii-p63"><i>b.</i> The fruit of the blessing, in
<i>the joy there is for a child born into the world.</i> If God had
not preserved the blessing in force after the fall, <i>Be fruitful
and multiply,</i> 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, (<i>a.</i>) The
parents' joy; it makes them very glad, <scripRef id="John.xvii-p63.1" osisRef="Bible:Jer.20.15" parsed="|Jer|20|15|0|0" passage="Jer 20:15">Jer. xx. 15</scripRef>. 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 <i>be filled with the Holy
Ghost,</i> we might, indeed, like his parents, have <i>joy and
gladness</i> in their birth, <scripRef id="John.xvii-p63.2" osisRef="Bible:Luke.1.14-Luke.1.15" parsed="|Luke|1|14|1|15" passage="Lu 1:14,15">Luke i.
14, 15</scripRef>. But when we consider, not only that they are
born in sin, but, as it is expressed, that <i>they are born into
the world,</i> a world of snares and a vale of tears, we shall see
reason to rejoice with trembling, lest it should prove <i>better
for them that they had never been born.</i> (<i>b.</i>) It is such
joy as makes the anguish not to be remembered, or <i>remembered as
waters that pass away,</i> <scripRef id="John.xvii-p63.3" osisRef="Bible:Job.11.16" parsed="|Job|11|16|0|0" passage="Job 11:16">Job xi.
16</scripRef>. <i>Hæc olim meminisse juvabit.</i> <scripRef id="John.xvii-p63.4" osisRef="Bible:Gen.41.51" parsed="|Gen|41|51|0|0" passage="Ge 41:51">Gen. xli. 51</scripRef>. Now this is very proper
to set forth, [<i>a.</i>] 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 <i>pain to
be delivered,</i> as the church is described (<scripRef id="John.xvii-p63.5" osisRef="Bible:Rev.12.2" parsed="|Rev|12|2|0|0" passage="Re 12:2">Rev. xii. 2</scripRef>), and <i>the whole creation,</i>
<scripRef id="John.xvii-p63.6" osisRef="Bible:Rom.8.22" parsed="|Rom|8|22|0|0" passage="Ro 8:22">Rom. viii. 22</scripRef>. And,
[<i>b.</i>] Their joys after these sorrows, which will <i>wipe away
all tears,</i> for <i>the former things are passed away,</i>
<scripRef id="John.xvii-p63.7" osisRef="Bible:Rev.21.4" parsed="|Rev|21|4|0|0" passage="Re 21:4">Rev. xxi. 4</scripRef>. 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 <i>he saw of the
travail of his soul</i> abundantly to his satisfaction, <scripRef id="John.xvii-p63.8" osisRef="Bible:Isa.53.11" parsed="|Isa|53|11|0|0" passage="Isa 53:11">Isa. liii. 11</scripRef>.</p>
<p class="indent" id="John.xvii-p64"><i>Secondly,</i> The application of the
similitude (<scripRef id="John.xvii-p64.1" osisRef="Bible:John.16.22" parsed="|John|16|22|0|0" passage="Joh 16:22"><i>v.</i> 22</scripRef>):
"<i>You now have sorrow,</i> and are likely to have more, <i>but I
will see you again,</i> and you me, and then all will be well."</p>
<p class="indent" id="John.xvii-p65"><i>a.</i> Here again he tells them of their
<i>sorrow: "You now therefore have sorrow; therefore,</i> because I
am leaving you," as is intimated in the antithesis, <i>I will see
you again.</i> Note, Christ's withdrawings are just cause of grief
to his disciples. <i>If he hide his face,</i> they cannot be
<i>troubled.</i> 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.</p>
<p class="indent" id="John.xvii-p66"><i>b.</i> He, more largely than before,
assures them of a return of joy, <scripRef id="John.xvii-p66.1" osisRef="Bible:Ps.30.5 Bible:Ps.30.11" parsed="|Ps|30|5|0|0;|Ps|30|11|0|0" passage="Ps 30:5,11">Ps.
xxx. 5, 11</scripRef>. He himself went through his own griefs, and
bore ours, <i>for the joy that was set before him;</i> and he would
have us encourage ourselves with the same prospect. Three things
recommend the joy:—(<i>a.</i>) The cause of it: "<i>I will see
you again.</i> I will make you a kind and friendly visit, to
enquire after you, and minister comfort to you." Note, [<i>a.</i>]
Christ will graciously return to those that wait for him, though
<i>for a small moment</i> he has seemed <i>to forsake them,</i>
<scripRef id="John.xvii-p66.2" osisRef="Bible:Isa.54.7" parsed="|Isa|54|7|0|0" passage="Isa 54:7">Isa. liv. 7</scripRef>. 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. [<i>b.</i>]
Christ's returns are returns of joy to all his disciples. When
clouded evidences are cleared up and interrupted communion is
revived, <i>then is the mouth filled with laughter.</i> (<i>b.</i>)
The cordiality of it: <i>Your heart shall rejoice.</i> Divine
consolation <i>put gladness into the heart.</i> Joy in the heart is
solid, and not flashy; it is secret, and that which a <i>stranger
does not intermeddle with;</i> 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. (<i>c.</i>) The continuance of it: <i>Your
joy no man taketh from you.</i> 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 <i>entered into the joy of the Lord shall go no
more out.</i> 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. <i>Thanks be
to God,</i> says Paul, in the name of the rest, <i>who always
causes us to triumph,</i> <scripRef id="John.xvii-p66.3" osisRef="Bible:2Cor.2.14" parsed="|2Cor|2|14|0|0" passage="2Co 2:14">2 Cor. ii.
14</scripRef>. 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; <i>as sorrowful, yet always
rejoicing.</i> They could not rob them of their joy, because they
could not <i>separate them from the love of Christ,</i> could not
rob them of their God, nor of their <i>treasure in heaven.</i></p>
</div><scripCom id="John.xvii-p66.4" osisRef="Bible:John.16.23-John.16.27" parsed="|John|16|23|16|27" passage="Joh 16:23-27" type="Commentary"/><div class="Commentary" id="Bible:John.16.23-John.16.27">
<h4 id="John.xvii-p66.5">Encouragement to Prayer.</h4>
<p class="passage" id="John.xvii-p67">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 <i>it</i> 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.</p>
<p class="indent" id="John.xvii-p68">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.</p>
<p class="indent" id="John.xvii-p69">I. By way of enquiry, they should not need
to ask (<scripRef id="John.xvii-p69.1" osisRef="Bible:John.16.23" parsed="|John|16|23|0|0" passage="Joh 16:23"><i>v.</i> 23</scripRef>):
"<i>In that day you shall ask me nothing;</i>" <b><i>ouk erotesete
ouden</i></b>—<i>you shall ask no questions;</i> "you shall have
such a clear knowledge of gospel mysteries, by the opening of your
understandings, that you shall not need to enquire" (as <scripRef id="John.xvii-p69.2" osisRef="Bible:Heb.8.11" parsed="|Heb|8|11|0|0" passage="Heb 8:11">Heb. viii. 11</scripRef>, <i>they shall not
teach</i>); "you shall have more knowledge on a sudden than
hitherto you have had by diligent attendance." They had asked some
ignorant questions (as <scripRef id="John.xvii-p69.3" osisRef="Bible:John.9.2" parsed="|John|9|2|0|0" passage="Joh 9:2"><i>ch.</i> ix.
2</scripRef>), some ambitious questions (as <scripRef id="John.xvii-p69.4" osisRef="Bible:Matt.18.1" parsed="|Matt|18|1|0|0" passage="Mt 18:1">Matt. xviii. 1</scripRef>), some distrustful ones (as
<scripRef id="John.xvii-p69.5" osisRef="Bible:Matt.19.27" parsed="|Matt|19|27|0|0" passage="Mt 19:27">Matt. xix. 27</scripRef>), some
impertinent ones, (as <scripRef id="John.xvii-p69.6" osisRef="Bible:John.21.21" parsed="|John|21|21|0|0" passage="Joh 21:21"><i>ch.</i> xxi.
21</scripRef>), some curious ones (as <scripRef id="John.xvii-p69.7" osisRef="Bible:Acts.1.6" parsed="|Acts|1|6|0|0" passage="Ac 1:6">Acts i. 6</scripRef>); but after the Spirit was poured
out, nothing of all this. In the story <i>of the apostles' Acts</i>
we seldom find them asking questions, as David, <i>Shall I do
this?</i> Or, <i>Shall I go thither?</i> For they were constantly
under a divine guidance. In that weighty case of preaching <i>the
gospel to the Gentiles,</i> Peter went, <i>nothing doubting,</i>
<scripRef id="John.xvii-p69.8" osisRef="Bible:Acts.10.20" parsed="|Acts|10|20|0|0" passage="Ac 10:20">Acts x. 20</scripRef>. 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.</p>
<p class="indent" id="John.xvii-p70">Now for this he gives a reason (<scripRef id="John.xvii-p70.1" osisRef="Bible:John.16.25" parsed="|John|16|25|0|0" passage="Joh 16:25"><i>v.</i> 25</scripRef>), which plainly refers
to this promise, that they should not need to ask questions:
"<i>These things have I spoken unto you in proverbs,</i> in such a
way as you have thought not so plain and intelligible as you could
have wished, <i>but the time cometh when I shall show you
plainly,</i> as plainly as you can desire, <i>of the Father,</i> so
that you shall not need to ask questions."</p>
<p class="indent" id="John.xvii-p71">1. The great thing Christ would lead them
into was the knowledge of God: "<i>I will show you the Father,</i>
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, <i>show them plainly of the
Father;</i> for what is the happiness of heaven, but immediately
and everlastingly to see God? <i>To know God as the Father of our
Lord Jesus Christ</i> 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.</p>
<p class="indent" id="John.xvii-p72">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, <scripRef id="John.xvii-p72.1" osisRef="Bible:Isa.29.11" parsed="|Isa|29|11|0|0" passage="Isa 29:11">Isa. xxix. 11</scripRef>. (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 <i>put his
Spirit into their heart,</i> 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. <i>The
ministration of the letter</i> was nothing to <i>that of the
Spirit,</i> <scripRef id="John.xvii-p72.2" osisRef="Bible:2Cor.3.8-2Cor.3.11" parsed="|2Cor|3|8|3|11" passage="2Co 3:8-11">2 Cor. iii.
8-11</scripRef>. (3.) Confining it to what he had said of <i>the
Father,</i> and the counsels of <i>the Father.</i> what he had said
was very dark, compared with what was shortly to be revealed,
<scripRef id="John.xvii-p72.3" osisRef="Bible:Col.2.2" parsed="|Col|2|2|0|0" passage="Col 2:2">Col. ii. 2</scripRef>.</p>
<p class="indent" id="John.xvii-p73">3. He would speak to them <i>plainly,</i>
<b><i>parresia</i></b>—<i>with freedom,</i> 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, <scripRef id="John.xvii-p73.1" osisRef="Bible:Acts.2.4" parsed="|Acts|2|4|0|0" passage="Ac 2:4">Acts ii.
4</scripRef>. 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, <i>face to face,</i> not as we do now, <i>through
a glass darkly</i> (<scripRef id="John.xvii-p73.2" osisRef="Bible:1Cor.13.12" parsed="|1Cor|13|12|0|0" passage="1Co 13:12">1 Cor. xiii.
12</scripRef>), which is matter of comfort to us under the cloud of
present darkness, by reason of which we cannot <i>order our
speech,</i> 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 <i>ask
no more questions.</i></p>
<p class="indent" id="John.xvii-p74">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,</p>
<p class="indent" id="John.xvii-p75">1. Here is an express promise of a grant,
<scripRef id="John.xvii-p75.1" osisRef="Bible:John.16.23" parsed="|John|16|23|0|0" passage="Joh 16:23"><i>v.</i> 23</scripRef>. The preface
to this promise is such as makes it inviolably sure, and leaves no
room to question it: "<i>Verily, verily, I say unto you,</i> 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, <i>What is thy petition, and it shall be granted?</i> For he
says, <i>Whatsoever you shall ask the Father in my name, he will
give it to you.</i> We had it before, <scripRef id="John.xvii-p75.2" osisRef="Bible:John.14.13" parsed="|John|14|13|0|0" passage="Joh 14:13"><i>ch.</i> xiv. 13</scripRef>. What would we more? The
promise is as express as we can desire. (1.) We are here taught how
to seek; we must <i>ask the Father in Christ's name;</i> 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 <i>the Lord our Righteousness.</i> (2.) We are here told
how we shall speed: <i>He will give it to you.</i> 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 <i>will give it to
you</i> from whom <i>proceedeth every good and perfect gift.</i>
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
<i>in his name</i> 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, <scripRef id="John.xvii-p75.3" osisRef="Bible:Acts.1.14" parsed="|Acts|1|14|0|0" passage="Ac 1:14">Acts i.
14</scripRef>. 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.</p>
<p class="indent" id="John.xvii-p76">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, <scripRef id="John.xvii-p76.1" osisRef="Bible:John.16.24" parsed="|John|16|24|0|0" passage="Joh 16:24"><i>v.</i> 24</scripRef>.</p>
<p class="indent" id="John.xvii-p77">(1.) He looks back upon their practice
hitherto: <i>Hitherto have you asked nothing in my name.</i> 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: "<i>You have asked
nothing</i> in comparison of what you want, and what I have to
give, and have promised to give." We are told to <i>open our mouth
wide.</i> 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.</p>
<p class="indent" id="John.xvii-p78">(2.) He looks forward to their practice for
the future: <i>Ask and you shall receive, that your joy may be
full.</i> Here, [1.] He directs them to ask for all that they
needed and he had promised. [2.] He assures them that they shall
<i>receive.</i> What we ask from a principle of grace God will
graciously give: <i>You shall receive it.</i> 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, <i>a heart to eat of it,</i> <scripRef id="John.xvii-p78.1" osisRef="Bible:Eccl.6.2" parsed="|Eccl|6|2|0|0" passage="Ec 6:2">Eccl. vi. 2</scripRef>. [3.] That hereby <i>their joy
shall be full.</i> This denotes, <i>First.</i> The blessed effect
of the <i>prayer of faith;</i> it helps to fill up the <i>joy of
faith.</i> Would we have our joy full, as full as it is capable of
being in this world, we must be <i>much in prayer.</i> When we are
told to <i>rejoice evermore,</i> it follows immediately, <i>Pray
without ceasing.</i> See how high we are to aim in prayer—not only
at peace, but joy, a <i>fulness of joy.</i> Or, <i>Secondly,</i>
The blessed effects of the <i>answer of peace:</i> "Ask, and you
shall receive that which will <i>fill your joy.</i>" God's gifts,
through Christ, fill the treasures of the soul, they fill its joy,
<scripRef id="John.xvii-p78.2" osisRef="Bible:Prov.8.21" parsed="|Prov|8|21|0|0" passage="Pr 8:21">Prov. viii. 21</scripRef>. "Ask for the
gift of the Holy Ghost, and you shall receive it; and whereas other
knowledge <i>increaseth sorrow</i> (<scripRef id="John.xvii-p78.3" osisRef="Bible:Eccl.1.18" parsed="|Eccl|1|18|0|0" passage="Ec 1:18">Eccl. i. 18</scripRef>), the knowledge he gives will
increase, will fill, <i>your joy.</i>"</p>
<p class="indent" id="John.xvii-p79">3. Here are the grounds upon which they
might hope to speed (<scripRef id="John.xvii-p79.1" osisRef="Bible:John.16.26-John.16.27" parsed="|John|16|26|16|27" passage="Joh 16:26,27"><i>v.</i> 26,
27</scripRef>), which are summed up in short by the apostle
(<scripRef id="John.xvii-p79.2" osisRef="Bible:1John.2.1" parsed="|1John|2|1|0|0" passage="1Jo 2:1">1 John ii. 1</scripRef>): "<i>We have
an advocate with the Father.</i>"</p>
<p class="indent" id="John.xvii-p80">(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>I say not unto you
that I will pray the Father for you.</i> 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 <i>new and living way into the holiest.</i>"
He speaks as if they needed not any favours, when he had prevailed
for the gift of the Holy Ghost to <i>make intercession within
them,</i> as Spirit of adoption, crying <i>Abba, Father;</i> 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.</p>
<p class="indent" id="John.xvii-p81">(2.) We have to do with a Father, which is
so great an encouragement that it does in a manner supersede the
other: "<i>For the Father himself loveth you,</i> <b><i>philei
hymas</i></b>, 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 "<i>The
Father himself loveth you,</i> 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: <i>Because you have loved me, and have
believed that I am come from God,</i> 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, <i>First,</i> What is the
character of Christ's disciples; they love him, because they
<i>believe he came out from God,</i> is the only-begotten of the
Father, and his high-commissioner to the world. Note, Faith in
Christ works by love to him, <scripRef id="John.xvii-p81.1" osisRef="Bible:Gal.5.6" parsed="|Gal|5|6|0|0" passage="Ga 5:6">Gal. v.
6</scripRef>. 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." <i>Secondly,</i>
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.
<i>First,</i> 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.
<i>Secondly,</i> 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.</p>
</div><scripCom id="John.xvii-p81.2" osisRef="Bible:John.16.28-John.16.33" parsed="|John|16|28|16|33" passage="Joh 16:28-33" type="Commentary"/><div class="Commentary" id="Bible:John.16.28-John.16.33">
<h4 id="John.xvii-p81.3">Christ's Discoveries of
Himself.</h4>
<p class="passage" id="John.xvii-p82">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.</p>
<p class="indent" id="John.xvii-p83">Two things Christ here comforts his
disciples with:—</p>
<p class="indent" id="John.xvii-p84">I. With an assurance that, though he was
leaving the world, he was returning to his Father, from whom he
came forth <scripRef id="John.xvii-p84.1" osisRef="Bible:John.16.28-John.16.32" parsed="|John|16|28|16|32" passage="Joh 16:28-32"><i>v.</i>
28-32</scripRef>, where we have,</p>
<p class="indent" id="John.xvii-p85">1. A plain declaration of Christ's mission
from the Father, and his return to him (<scripRef id="John.xvii-p85.1" osisRef="Bible:John.16.28" parsed="|John|16|28|0|0" passage="Joh 16:28"><i>v.</i> 28</scripRef>): <i>I came forth from the
Father, and am come,</i> as you see, <i>into the world. Again, I
leave the world,</i> as you will see shortly, <i>and go to the
Father.</i> 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 <i>Alpha</i> and
<i>Omega</i> of the <i>mystery of godliness</i> (<scripRef id="John.xvii-p85.2" osisRef="Bible:1Tim.3.16" parsed="|1Tim|3|16|0|0" passage="1Ti 3:16">1 Tim. iii. 16</scripRef>), that the Redeemer, in his
entrance, was <i>God manifest in the flesh,</i> and in his exit was
<i>received up into glory.</i></p>
<p class="indent" id="John.xvii-p86">(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, <scripRef id="John.xvii-p86.1" osisRef="Bible:Job.28.28 Bible:Eccl.12.13 Bible:1Tim.1.15 Bible:Titus.2.11-Titus.2.12 Bible:1John.5.11" parsed="|Job|28|28|0|0;|Eccl|12|13|0|0;|1Tim|1|15|0|0;|Titus|2|11|2|12;|1John|5|11|0|0" passage="Job 28:28,Ec 12:13,1Ti 1:15,Tit 2:11,12,1Jo 5:11">Job xxviii. 28;
Eccl. xii. 13; 1 Tim. i. 15; Tit. ii. 11, 12; 1 John v.
11</scripRef>; 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 (<scripRef id="John.xvii-p86.2" osisRef="Bible:John.16.27" parsed="|John|16|27|0|0" passage="Joh 16:27"><i>v.</i> 27</scripRef>), 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.</p>
<p class="indent" id="John.xvii-p87">(2.) If we ask concerning the Redeemer
<i>whence he came,</i> and <i>whither he went,</i> we are told,
[1.] That he <i>came from the Father,</i> 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.</p>
<p class="indent" id="John.xvii-p88">2. The disciples' satisfaction in this
declaration (<scripRef id="John.xvii-p88.1" osisRef="Bible:John.16.29-John.16.30" parsed="|John|16|29|16|30" passage="Joh 16:29,30"><i>v.</i> 29,
30</scripRef>): <i>Lo, now speakest though plainly.</i> 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 <i>spoken once, yea
twice,</i> and not perceived, yet, being often repeated, takes hold
at last. Two things they improved in by this saying:—</p>
<p class="indent" id="John.xvii-p89">(1.) In knowledge: <i>Lo, now speakest thou
plainly.</i> When they were in the dark concerning what he said,
they did not say, <i>Lo, now speakest thou obscurely,</i> as
blaming him; but now that they apprehend his meaning they give him
glory for condescending to their capacity: <i>Lo, now speakest thou
plainly.</i> Divine truths are most likely to do good when they are
spoken plainly, <scripRef id="John.xvii-p89.1" osisRef="Bible:1Cor.2.4" parsed="|1Cor|2|4|0|0" passage="1Co 2:4">1 Cor. ii.
4</scripRef>. Observe how they triumphed, as the mathematician did
with his <b><i>heureka, heureka</i></b>, when he had hit upon a
demonstration he had long been in quest of: <i>I have found it, I
have found it.</i> 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.</p>
<p class="indent" id="John.xvii-p90">(2.) In faith: <i>Now are we sure.</i>
Observe,</p>
<p class="indent" id="John.xvii-p91">[1.] What was the matter of their faith:
<i>We believe that thou camest forth from God.</i> He had said
(<scripRef id="John.xvii-p91.1" osisRef="Bible:John.16.27" parsed="|John|16|27|0|0" passage="Joh 16:27"><i>v.</i> 27</scripRef>) 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."</p>
<p class="indent" id="John.xvii-p92">[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, <scripRef id="John.xvii-p92.1" osisRef="Bible:Heb.4.12-Heb.4.13" parsed="|Heb|4|12|4|13" passage="Heb 4:12,13">Heb. iv. 12, 13</scripRef>. He has made all
the churches to know that he searches the reins and the heart,
<scripRef id="John.xvii-p92.2" osisRef="Bible:Rev.2.23" parsed="|Rev|2|23|0|0" passage="Re 2:23">Rev. ii. 23</scripRef>. This confirmed
the faith of the disciples here, as it made the first impression
upon the woman of Samaria that Christ <i>told her all the things
that ever she did</i> (<scripRef id="John.xvii-p92.3" osisRef="Bible:John.4.29" parsed="|John|4|29|0|0" passage="Joh 4:29"><i>ch.</i> iv.
29</scripRef>), and upon Nathanael that Christ <i>saw him under the
fig-tree,</i> <scripRef id="John.xvii-p92.4" osisRef="Bible:John.1.48-John.1.49" parsed="|John|1|48|1|49" passage="Joh 1:48,49"><i>ch.</i> i. 48,
49</scripRef>.</p>
<p class="indent" id="John.xvii-p93">These words, <i>and needest not that any
man should ask thee,</i> may bespeak either, <i>First,</i> Christ's
aptness to teach. He prevents us with his instructions, and is
communicative of the <i>treasures of wisdom and knowledge</i> that
are hid in him, and needs not to be importuned. Or,
<i>Secondly,</i> 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, <scripRef id="John.xvii-p93.1" osisRef="Bible:Mark.9.32" parsed="|Mark|9|32|0|0" passage="Mk 9:32">Mark ix. 32</scripRef>. Thus he <i>can have
compassion,</i> <scripRef id="John.xvii-p93.2" osisRef="Bible:Heb.5.2" parsed="|Heb|5|2|0|0" passage="Heb 5:2">Heb. v.
2</scripRef>.</p>
<p class="indent" id="John.xvii-p94">3. The gentle rebuke Christ gave the
disciples for their confidence that they now understood him,
<scripRef id="John.xvii-p94.1" osisRef="Bible:John.16.31-John.16.32" parsed="|John|16|31|16|32" passage="Joh 16:31,32"><i>v.</i> 31, 32</scripRef>.
Observing how they triumphed in their attainments, he said, "<i>Do
you now believe?</i> 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 <i>be scattered every man to his own,</i>" &amp;c. Here we
have,</p>
<p class="indent" id="John.xvii-p95">(1.) A question, designed to put them upon
consideration: <i>Do you now believe?</i> [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?"</p>
<p class="indent" id="John.xvii-p96">(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, <i>all
his disciples forsook him and fled,</i> <scripRef id="John.xvii-p96.1" osisRef="Bible:Matt.26.56" parsed="|Matt|26|56|0|0" passage="Mt 26:56">Matt. xxvi. 56</scripRef>. 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, <scripRef id="John.xvii-p96.2" osisRef="Bible:Ezek.34.12" parsed="|Ezek|34|12|0|0" passage="Eze 34:12">Ezek. xxxiv. 12</scripRef>. So Christ, as a society, is
not visible. [2.] Scattered for him: <i>You shall leave me
alone.</i> 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 <i>continued with Christ</i> 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 <i>every man to his own;</i> 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 <i>seek their own things</i> more
than the <i>things of Christ,</i> and that look upon the things of
this world as their <b><i>ta idia</i></b>—<i>their own
property,</i> and in which their happiness is bound up. Now observe
here, <i>First,</i> 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. <i>Secondly,</i> He told them of it, to be a
rebuke to their exultation in their present attainments: "<i>Do you
now believe?</i> 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
<i>to-morrow shall be as this day.</i> Even when we have most
reason to think we stand, yet we have reason enough to take heed
lest we fall. <i>Thirdly,</i> He spoke of it as a thing very near.
<i>The hour was</i> already <i>come,</i> 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.</p>
<p class="indent" id="John.xvii-p97">(3.) An assurance of his own comfort
notwithstanding: <i>Yet I am not alone.</i> 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 <i>instar omnium—every thing: The Father is
with me.</i> 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 <i>in the bosom of the
Father.</i> 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 (<scripRef id="John.xvii-p97.1" osisRef="Bible:Ps.89.21" parsed="|Ps|89|21|0|0" passage="Ps 89:21">Ps. lxxxix.
21</scripRef>, &amp;c.), and to preserve him (<scripRef id="John.xvii-p97.2" osisRef="Bible:Isa.49.8" parsed="|Isa|49|8|0|0" passage="Isa 49:8">Isa. xlix. 8</scripRef>); this emboldened him, <scripRef id="John.xvii-p97.3" osisRef="Bible:Isa.50.7" parsed="|Isa|50|7|0|0" passage="Isa 50:7">Isa. l. 7</scripRef>. Even when he complained of
his Father's forsaking him, yet he called him <i>My God,</i> 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 (<scripRef id="John.xvii-p97.4" osisRef="Bible:John.8.29" parsed="|John|8|29|0|0" passage="Joh 8:29"><i>ch.</i>
viii. 29</scripRef>), <i>He that sent me is with me, the Father
hath not left me alone,</i> 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 <i>not alone,</i> but <i>the Father is
with them. First,</i> 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. <i>Secondly,</i> 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, <i>the Father is with them,</i> 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. <i>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.</i>—Calvin.</p>
<p class="indent" id="John.xvii-p98">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 (<scripRef id="John.xvii-p98.1" osisRef="Bible:John.16.33" parsed="|John|16|33|0|0" passage="Joh 16:33"><i>v.</i> 33</scripRef>): "<i>These things have I
spoken, that in me you might have peace;</i> and if you have it not
in me you will not have it at all, for <i>in the world you shall
have tribulation;</i> you must expect no other, and yet may cheer
up yourselves, for <i>I have overcome the world.</i>" Observe,</p>
<p class="indent" id="John.xvii-p99">1. The end Christ aimed at in preaching
this farewell sermon to his disciples: <i>That in him they might
have peace.</i> 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 <i>this man shall be the peace,</i>
<scripRef id="John.xvii-p99.1" osisRef="Bible:Mic.5.5" parsed="|Mic|5|5|0|0" passage="Mic 5:5">Mic. v. 5</scripRef>. 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, <i>that in him we may have
peace.</i> Peace is the <i>fruit of the lips, and of his lips,</i>
<scripRef id="John.xvii-p99.2" osisRef="Bible:Isa.57.19" parsed="|Isa|57|19|0|0" passage="Isa 57:19">Isa. lvii. 19</scripRef>.</p>
<p class="indent" id="John.xvii-p100">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 <i>peace on
earth,</i> and <i>good-will towards men,</i> 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 <i>they shall have
tribulation.</i></p>
<p class="indent" id="John.xvii-p101">3. The encouragement Christ gives them with
reference hereto: <i>But be of good cheer,</i>
<b><i>tharseite</i></b>. "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 (<scripRef id="John.xvii-p101.1" osisRef="Bible:2Cor.6.10" parsed="|2Cor|6|10|0|0" passage="2Co 6:10">2 Cor. vi. 10</scripRef>),
even <i>in tribulation,</i> <scripRef id="John.xvii-p101.2" osisRef="Bible:Rom.5.3" parsed="|Rom|5|3|0|0" passage="Ro 5:3">Rom. v.
3</scripRef>.</p>
<p class="indent" id="John.xvii-p102">4. The ground of that encouragement: <i>I
have overcome the world.</i> 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, "<i>Be of good cheer,</i>" says he, "<i>I have
overcome the world</i> 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," <scripRef id="John.xvii-p102.1" osisRef="Bible:Rev.6.2" parsed="|Rev|6|2|0|0" passage="Re 6:2">Rev.
vi. 2</scripRef>. 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 <i>crucified to us,</i> which bespeaks it completely
conquered and put into our possession; all is yours, even <i>the
world.</i> 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, <scripRef id="John.xvii-p102.2" osisRef="Bible:1John.5.4" parsed="|1John|5|4|0|0" passage="1Jo 5:4">1 John v. 4</scripRef>.
<i>We are more than conquerors through him that loved us.</i></p>
</div></div2>