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John 16:23
Verse
Context
Ask in My Name
22So also you have sorrow now, but I will see you again and your hearts will rejoice, and no one will take away your joy.23In that day you will no longer ask Me anything. Truly, truly, I tell you, whatever you ask the Father in My name, He will give you.24Until now you have not asked for anything in My name. Ask and you will receive, so that your joy may be complete.
Sermons
Art Katz
Carter Conlon
William MacDonald
Basilea Schlink
Horatius Bonar
St. Seraphim of SarovSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Ye shall ask me nothing - Ye shall then be led, by that Spirit which guides into all truth, to consider me in the character of Mediator in the kingdom of God, and to address your prayers to the Father in my name - in the name of Jesus the Savior, because I have died to redeem you - in the name of Christ the Anointer, because I have ascended to send down the gift of the Holy Ghost.
Jamieson-Fausset-Brown Bible Commentary
In that day--of the dispensation of the Spirit (as in Joh 14:20). ye shall ask--inquire of me nothing--by reason of the fulness of the Spirit's teaching (Joh 14:26; Joh 16:13; and compare Jo1 2:27).
John Gill Bible Commentary
These things have I spoken unto you in proverbs,.... Concerning his Father, and his Father's house, and the many mansions in it, of his going to prepare a place for them there, and of the way unto it, all which they seemed not to understand; of the nature of communion with him and his Father, and of the manifestation of them to them, so as not unto the world, which they could not account for; of their union to him under the simile of the vine and its branches; and of his departure from them, and return unto them; and of the sorrow that should follow upon the one, and the joy that should attend the other, set forth in the case of a woman in travail, having sorrow, and being joyful when delivered. All which, one would think, were plain and easy to be understood; but such was the then present state and case of the disciples, that these all seemed as proverbs, parables, and dark sayings, which they did not clearly understand: wherefore our Lord says, but the time cometh; meaning either the time of his appearing unto them, after his resurrection, or the day of Pentecost: when I shall no more speak unto you in proverbs, but I shall show plainly of the Father; by pouring forth his Spirit upon them, who should not only take of his things, but of his Father's also, and show them unto them clearly and plainly; so as that they should have a clear understanding of them, as they were capable of; of the perfections of his nature, his distinct personality, his being the Father of Christ, and of all the elect in him; of his everlasting love to their persons; of his choice of them in Christ; of his covenant with them in him; of his mind and will concerning them, and his gracious designs towards them; of his Father's house, and the way to it; and of the nature, design, and usefulness of his going to him; of the distinction between speaking in parables and dark sayings, and speaking plainly, openly, and apparently; see Num 12:8.
Matthew Henry Bible Commentary
An answer to their askings is here promised, for their further comfort. Now there are two ways of asking: asking by way of enquiry, which is the asking of the ignorant; and asking by way of request, which is the asking of the indigent. Christ here speaks of both. I. By way of enquiry, they should not need to ask (Joh 16:23): "In that day you shall ask me nothing;" ouk erōtēsete ouden - you shall ask no questions; "you shall have such a clear knowledge of gospel mysteries, by the opening of your understandings, that you shall not need to enquire" (as Heb 8:11, they shall not teach); "you shall have more knowledge on a sudden than hitherto you have had by diligent attendance." They had asked some ignorant questions (as Joh 9:2), some ambitious questions (as Mat 18:1), some distrustful ones (as Mat 19:27), some impertinent ones, (as Joh 21:21), some curious ones (as Act 1:6); but after the Spirit was poured out, nothing of all this. In the story of the apostles' Acts we seldom find them asking questions, as David, Shall I do this? Or, Shall I go thither? For they were constantly under a divine guidance. In that weighty case of preaching the gospel to the Gentiles, Peter went, nothing doubting, Act 10:20. Asking questions supposes us at a loss, or at least at a stand, and the best of us have need to ask questions; but we should aim at such a full assurance of understanding that we may not hesitate, but be constantly led in a plain path both of truth and duty. Now for this he gives a reason (Joh 16:25), which plainly refers to this promise, that they should not need to ask questions: "These things have I spoken unto you in proverbs, in such a way as you have thought not so plain and intelligible as you could have wished, but the time cometh when I shall show you plainly, as plainly as you can desire, of the Father, so that you shall not need to ask questions." 1. The great thing Christ would lead them into was the knowledge of God: "I will show you the Father, and bring you acquainted with him." This is that which Christ designs to give and which all true Christians desire to have. When Christ would express the greatest favour intended for his disciples, he tells them that it would, show them plainly of the Father; for what is the happiness of heaven, but immediately and everlastingly to see God? To know God as the Father of our Lord Jesus Christ is the greatest mystery for the understanding to please itself with the contemplation of; and to know him as our Father is the greatest happiness for the will and affections to please themselves with the choice and enjoyment of. 2. Of this he had hitherto spoken to them in proverbs, which are wise and instructive sayings, but figurative, and resting in generals. Christ had spoken many things very plainly to them, and expounded his parables privately to the disciples, but, (1.) Considering their dulness, and unaptness to receive what he said to them, he might be said to speak in proverbs; what he said to them was as a book sealed, Isa 29:11. (2.) Comparing the discoveries he had made to them, in what he had spoken to their ears, with what he would make to them when he would put his Spirit into their heart, all hitherto had been proverbs. It would be a pleasing surprise to themselves, and they would think themselves in a new world, when they would reflect upon all their former notions as confused and enigmatical, compared with their present clear and distinct knowledge of divine things. The ministration of the letter was nothing to that of the Spirit, Co2 3:8-11. (3.) Confining it to what he had said of the Father, and the counsels of the Father. what he had said was very dark, compared with what was shortly to be revealed, Col 2:2. 3. He would speak to them plainly, parrēsia - with freedom, of the Father. When the Spirit was poured out, the apostles attained to a much greater knowledge of divine things than they had before, as appears by the utterance the Spirit gave them, Act 2:4. They were led into the mystery of those things of which they had previously a very confused idea; and what the Spirit showed them Christ is here said to show them, for, as the Father speaks by the Son, so the Son by the Spirit. But this promise will have its full accomplishment in heaven, where we shall see the Father as he is, face to face, not as we do now, through a glass darkly (Co1 13:12), which is matter of comfort to us under the cloud of present darkness, by reason of which we cannot order our speech, but often disorder it. While we are here, we have many questions to ask concerning the invisible God and the invisible world; but in that day we shall see all things clearly, and ask no more questions. II. He promises that by way of request they should ask nothing in vain. it is taken for granted that all Christ's disciples give themselves to prayer. He has taught them by his precept and pattern to be much in prayer; this must be their support and comfort when he had left them; their instruction, direction, strength, and success, must be fetched in by prayer. Now, 1. Here is an express promise of a grant, Joh 16:23. The preface to this promise is such as makes it inviolably sure, and leaves no room to question it: "Verily, verily, I say unto you, I pledge my veracity upon it." The promise itself is incomparably rich and sweet; the golden sceptre is here held out to us, with the word, What is thy petition, and it shall be granted? For he says, Whatsoever you shall ask the Father in my name, he will give it to you. We had it before, Joh 14:13. What would we more? The promise is as express as we can desire. (1.) We are here taught how to seek; we must ask the Father in Christ's name; we must have an eye to God as a Father, and come as children to him; and to Christ as Mediator, and come as clients. Asking of the Father includes a sense of spiritual blessings, with a conviction that they are to be had from God only. It included also humility of address to him, with a believing confidence in him, as a Father able and ready to help us. Asking in Christ's name includes an acknowledgment of our own unworthiness to receive any favour from God, a complacency in the method God has taken of keeping up a correspondence with us by his Son, and an entire dependence upon Christ as the Lord our Righteousness. (2.) We are here told how we shall speed: He will give it to you. What more can we wish for than to have what we want, nay, to have what we will, in conformity to God's will, for the asking? He will give it to you from whom proceedeth every good and perfect gift. What Christ purchased by the merit of his death, he needed not for himself, but intended it for, and consigned it to, his faithful followers; and having given a valuable consideration for it, which was accepted in full, by this promise he draws a bill as it were upon the treasury in heaven, which we are to present by prayer, and in his name to ask for that which is purchased and promised, according to the true intent of the new covenant. Christ had promised them great illumination by the Spirit, but they must pray for it, and did so, Act 1:14. God will for this be enquired of. He had promised them perfection hereafter, but what shall they do in the mean time? They must continue praying. Perfect fruition is reserved for the land of our rest; asking and receiving are the comfort of the land of our pilgrimage. 2. Here is an invitation for them to petition. It is thought sufficient if great men permit addresses, but Christ calls upon us to petition, Joh 16:24. (1.) He looks back upon their practice hitherto: Hitherto have you asked nothing in my name. This refers either [1.] To the matter of their prayers: "You have asked nothing comparatively, nothing to what you might have asked, and will ask when the Spirit is poured out." See what a generous benefactor our Lord Jesus is, above all benefactors; he gives liberally, and is so far from upbraiding us with the frequency and largeness of his gifts that he rather upbraids us with the seldomness and straitness of our requests: "You have asked nothing in comparison of what you want, and what I have to give, and have promised to give." We are told to open our mouth wide. Or, [2.] To the name in which they prayed. They prayed many a prayer, but never so expressly in the name of Christ as now he was directing them to do; for he had not as yet offered up that great sacrifice in the virtue of which our prayers were to be accepted, nor entered upon his intercession for us, the incense whereof was to perfume all our devotions, and so enable us to pray in his name. Hitherto they had cast out devils, and healed diseases, in the name of Christ, as a king and a prophet, but they could not as yet distinctly pray in his name as a priest. (2.) He looks forward to their practice for the future: Ask and you shall receive, that your joy may be full. Here, [1.] He directs them to ask for all that they needed and he had promised. [2.] He assures them that they shall receive. What we ask from a principle of grace God will graciously give: You shall receive it. There is something more in this than the promise that he will give it. He will not only give it, but give you to receive it, give you the comfort and benefit of it, a heart to eat of it, Ecc 6:2. [3.] That hereby their joy shall be full. This denotes, First. The blessed effect of the prayer of faith; it helps to fill up the joy of faith. Would we have our joy full, as full as it is capable of being in this world, we must be much in prayer. When we are told to rejoice evermore, it follows immediately, Pray without ceasing. See how high we are to aim in prayer - not only at peace, but joy, a fulness of joy. Or, Secondly, The blessed effects of the answer of peace: "Ask, and you shall receive that which will fill your joy." God's gifts, through Christ, fill the treasures of the soul, they fill its joy, Pro 8:21. "Ask for the gift of the Holy Ghost, and you shall receive it; and whereas other knowledge increaseth sorrow (Ecc 1:18), the knowledge he gives will increase, will fill, your joy." 3. Here are the grounds upon which they might hope to speed (Joh 16:26, Joh 16:27), which are summed up in short by the apostle (Jo1 2:1): "We have an advocate with the Father." (1.) We have an advocate; as to this, Christ saw cause at present not to insist upon it, only to make the following encouragement shine the brighter: "I say not unto you that I will pray the Father for you. Suppose I should not tell you that I will intercede for you, should not undertake to solicit every particular cause you have depending there, yet it may be a general ground of comfort that I have settled a correspondence between you and God, have erected a throne of grace, and consecrated for you a new and living way into the holiest." He speaks as if they needed not any favours, when he had prevailed for the gift of the Holy Ghost to make intercession within them, as Spirit of adoption, crying Abba, Father; as if they had no further need of him to pray for them now, but we shall find that he does more for us than he says he will. Men's performances often come short of their promises, but Christ's go beyond them. (2.) We have to do with a Father, which is so great an encouragement that it does in a manner supersede the other: "For the Father himself loveth you, philei humas, he is a friend to you, and you cannot be better befriended." Note, The disciples of Christ are the beloved of God himself. Christ not only turned away God's wrath from us, and brought us into a covenant of peace and reconciliation, but purchased his favour for us, and brought us into a covenant of friendship. Observe what an emphasis is laid upon this "The Father himself loveth you, who is perfectly happy in the enjoyment of himself, whose self-love is both his infinite rectitude and his infinite blessedness; yet he is pleased to love you." The Father himself, whose favour you have forfeited, and whose wrath you have incurred, and with whom you need an advocate, he himself now loves you. Observe, [1.] Why the Father loved the disciples of Christ: Because you have loved me, and have believed that I am come from God, that is, because you are my disciples indeed: not as if the love began on their side, but when by his grace he has wrought in us a love to him he is well pleased with the work of his own hands. See here, First, What is the character of Christ's disciples; they love him, because they believe he came out from God, is the only-begotten of the Father, and his high-commissioner to the world. Note, Faith in Christ works by love to him, Gal 5:6. If we believe him to be the Son of God, we cannot but love him as infinitely lovely in himself; and if we believe him to be our Saviour, we cannot but love him as the most kind to us. Observe with what respect Christ is pleased to speak of his disciples' love to him, and how kindly he took it; he speaks of it as that which recommended them to his Father's favour: "You have loved me and believed in me when the world has hated and rejected me; and you shall be distinguished yourselves." Secondly, See what advantage Christ's faithful disciples have, the Father loves them, and that because they love Christ; so well pleased is he in him that he is well pleased with all his friends. [2.] What encouragement this gave them in prayer. They need not fear speeding when they came to one that loved them, and wished them well. First, This cautions us against hard thoughts of God. When we are taught in prayer to plead Christ's merit and intercession, it is not as if all the kindness were in Christ only, and in God nothing but wrath and fury; no, the matter is not so, the Father's love and good-will appointed Christ to be the Mediator; so that we owe Christ's merit to God's mercy in giving him for us. Secondly, Let it cherish and confirm in us good thoughts of God. Believers, that love Christ, ought to know that God loves them, and therefore to come boldly to him as children to a loving Father.
Tyndale Open Study Notes
16:23-24 Ask . . . and you will receive: Two notable effects of the resurrection are the joy of understanding and the joy of successful prayer. The disciples would no longer experience the confusion described in 16:16-18.
John 16:23
Ask in My Name
22So also you have sorrow now, but I will see you again and your hearts will rejoice, and no one will take away your joy.23In that day you will no longer ask Me anything. Truly, truly, I tell you, whatever you ask the Father in My name, He will give you.24Until now you have not asked for anything in My name. Ask and you will receive, so that your joy may be complete.
- Scripture
- Sermons
- Commentary
Attaining to Sonship
By Art Katz5.0K1:28:48SonshipEZK 37:13JHN 16:23In this sermon, the speaker emphasizes the need for a profound new beginning in one's relationship with God. He highlights the example of Israel, who sought to establish a state through their own abilities and resources, but ended up causing conflict and tension with their neighbors. The speaker challenges the audience to focus on being obedient to God even in His absence, as this is a more likely experience in the last days. He also discusses the significance of a woman's act of giving her life as a memorial, exemplifying the essence of the gospel.
A Perfect Heart and a Willing Mind
By Carter Conlon4.1K51:09Willingness1CH 28:92CH 1:7MAT 6:33JHN 16:23In this sermon, the speaker emphasizes the importance of recognizing when something is wrong in the church. He warns against being so focused on personal interests and material possessions that we neglect the work of God. The speaker highlights the work of Christ, which includes releasing those in prison, healing the brokenhearted, and giving sight to the spiritually blind. He encourages believers to come together, encourage one another, and fulfill their individual callings to leave a strong inheritance for future generations. The sermon references verses from the Bible, including Ecclesiastes 6:1-2 and Deuteronomy 4:40, to support these teachings.
Prayer-02
By William MacDonald1.2K37:03PrayerMAT 18:19JHN 14:13JHN 15:7JHN 16:23JAS 1:5In this sermon, the preacher talks about the invisible world that exists alongside the physical world. He shares the story of Elisha and his servant, where Elisha prayed for the servant's eyes to be opened and he saw the armies of the Lord surrounding them. The preacher emphasizes the power of prayer and how believers can tap into the supernatural through their prayers. He shares testimonies of people who experienced miraculous interventions through prayer, including a man who was saved from suicide after praying for God to reveal Himself. The sermon encourages listeners to pray earnestly and expectantly, knowing that God is present and active in the invisible realm.
The Appearing of Resurrection and the Giving of Power
By Newman Sze8201:22:11MAT 28:1MAT 28:19MRK 16:15LUK 24:44JHN 20:19JHN 21:25In this sermon, the speaker emphasizes the importance of the 40 days that Jesus spent on earth after His resurrection. He explains that during this time, Jesus trained His disciples to shift their focus from external things to internal revelation, from the flesh to the Holy Spirit, and from the law to life. The speaker shares a personal anecdote about a turbulent airplane ride to illustrate the need for Christians to rise above fear and rely on the Holy Spirit. He concludes by urging the audience to prioritize their personal encounter with the Lord and the experience of being filled with the Holy Spirit.
My Discovery
By Basilea Schlink53204:35Radio ShowPSA 103:13MAT 6:33JHN 10:29JHN 16:23HEB 12:6JAS 1:171PE 5:7In this sermon, the speaker emphasizes the loving and powerful nature of God as our Heavenly Father. The speaker shares personal experiences of how God has always provided comfort, help, and solutions in difficult situations. The speaker encourages listeners to come to God and experience the joy and happiness of being a child of the Heavenly Father. The sermon also highlights the importance of prayer and the role of Jesus in leading us to the Father, reminding us that God is greater than all and desires a close relationship with His children.
Rev. 3:18. the Heavenly Merchant and His Goods
By Horatius Bonar1Christ's CompassionSpiritual RichesGEN 3:21ISA 55:1MAT 5:3LUK 12:15JHN 14:13JHN 16:232CO 8:9EPH 1:3JAS 1:5REV 3:18Horatius Bonar emphasizes Christ's profound love and compassion for sinners, particularly addressing the Laodicean church's self-sufficiency and ignorance of their spiritual poverty. He presents Christ as the heavenly merchant offering invaluable goods—gold, clothing, and eye-salve—symbolizing spiritual wealth, righteousness, and enlightenment, all available without cost. Bonar highlights the urgency of accepting Christ's counsel to 'buy' these treasures, which are essential for true richness and fulfillment. The sermon underscores the contrast between the divine merchant's desire to enrich the needy and the reluctance of the buyers to accept His offers. Ultimately, Bonar calls for a recognition of our need for Christ's gifts and the importance of inviting Him into our lives.
Conversation With Nicholas Motovilov. - Part 2
By St. Seraphim of Sarov0PSA 145:3MAT 25:40MRK 9:23LUK 17:21JHN 14:16JHN 16:23JHN 16:33EPH 6:9PHP 4:7St. Seraphim of Sarov explains the historical presence and manifestations of the Spirit of God in the world, from Adam to the Old Testament prophets, saints, and even pagans who sought truth. He emphasizes the importance of recognizing the actions of the Holy Spirit within us, leading to a clear comprehension of God's work and the need for inner and outer signs of His presence. St. Seraphim recounts the foretelling of Christ's birth, the outpouring of the Holy Spirit on Pentecost, and the significance of Baptism and Chrismation in receiving the grace of the Spirit. He describes a profound encounter with the Holy Spirit, demonstrating the warmth, fragrance, peace, joy, and light that accompany His presence, urging believers to seek God's Kingdom within and share His mercy with others.
Rights in Christ
By Daniel Steele0JHN 1:12JHN 16:23JHN 17:3ROM 8:11EPH 2:18HEB 4:161JN 1:9REV 22:14Daniel Steele preaches about the concept of rights in Christ, distinguishing between natural rights and gracious rights. He explains how believers are invested with inalienable rights through Christ's atoning merit, such as repentance, belief in Christ, and eternal life. Steele emphasizes the importance of claiming and exercising these rights, grounded in faith and the name of Jesus, to receive blessings and the fullness of the Spirit. He encourages believers to boldly approach the throne of grace, understanding their rights in Christ and the power of His name in prayer.
The Promise of Power in Christ
By David Wilkerson0Power Of PrayerFaith in God's PromisesJHN 16:23David Wilkerson emphasizes the profound promise of power available to believers through Christ, as he reminds us of Jesus' assurance that whatever we ask in His name will be granted. Despite this incredible access to divine blessings, many Christians fail to ask, reflecting a troubling lack of faith and belief in the power of prayer. Wilkerson highlights the urgency of the current world’s needs and the diminishing practice of petitioning God, urging believers to reclaim their authority in Christ and actively engage with His promises. He calls for a revival of faith that appropriates the power in Jesus' name, encouraging the Church to wield God's Word as a weapon in spiritual warfare.
The Prayer Closet
By Keith Malcomson0JHN 16:23Keith Malcomson preaches on the importance of private, closet prayer as taught by Jesus in Matthew 6:6. He emphasizes the need for biblical teaching on prayer to aid in faith and inspire believers to pray. Christ instructs His disciples to pray in secret, away from the eyes of men, and promises that the Father who sees in secret will reward openly. The sermon highlights the significance of finding a private place for prayer, shutting out distractions, and praying directly to the Father. Malcomson explains the Lord's Prayer as a guide for private prayer, focusing on God's glory and kingdom before personal needs, and ending with praise and adoration.
What Is Thy Petition, and It Shall Be Granted Thee:
By F.B. Meyer0PrayerIntercessionEST 7:2JHN 15:7JHN 16:23EPH 3:20F.B. Meyer emphasizes the profound connection between Esther and King Ahasuerus, illustrating how a noble character can awaken a higher nature within others. He draws parallels to God's willingness to grant our petitions, highlighting that our prayers must align with the nature of Christ, allowing the Holy Spirit to intercede on our behalf. Meyer encourages believers to embody unselfishness and purity, which can inspire those around them to pursue a Christ-like ideal. Ultimately, he reassures that when we pray in the name of Jesus, God is ready to respond beyond our expectations.
The Rejected King's Continued Ministry of Mercy
By John F. Walvoord0MAT 15:3JHN 16:23John F. Walvoord preaches on the controversy with the Scribes and Pharisees, highlighting Jesus' rebuke of their emphasis on religious traditions over the commandments of God, exposing the need for a changed heart rather than outward rituals. Jesus teaches on the wickedness of man's heart, emphasizing that true defilement comes from within, not from external sources. He then withdraws to Tyre and Sidon, where a Gentile woman's persistent faith leads to the healing of her daughter, showcasing the power of prevailing prayer and implicit faith. Upon returning to Galilee, Jesus performs miracles, including healing the lame, blind, and dumb, with the people glorifying the God of Israel. The feeding of the four thousand demonstrates Jesus' compassion and provision, emphasizing the contrast between spiritual nourishment and physical sustenance.
Aggressive Toward God
By Richard E. Bieber0MAT 7:11LUK 11:5JHN 12:24JHN 14:12JHN 15:7JHN 16:23Richard E. Bieber emphasizes the importance of believers imparting the reality of God to those in need, highlighting that the true test is not in the appearance or sophistication of churches but in the ability to touch others with God's presence, forgiveness, healing, and life. He challenges listeners to consider how they respond to people with needs, sins, bondage, and pain, urging them to seek God's presence for the strength to help others effectively. Bieber stresses the need for believers to be aggressive in prayer, persistently seeking God's provision and intervention, even when faced with apparent refusals or closed doors.
Day 213, John 16
By David Servant0ISA 61:3JHN 14:28JHN 16:8JHN 16:13JHN 16:23JAS 1:5David Servant emphasizes the disciples' confusion and sorrow before Jesus' crucifixion, highlighting their failure to grasp the joy that was to come after His resurrection and the sending of the Holy Spirit. He delves into the Holy Spirit's role in convicting the world of sin, righteousness, and judgment, serving as the greatest evangelist. David also addresses the division within the church regarding doctrine, attributing it to the presence of unregenerate leaders and followers, and the importance of believers seeking truth guided by the Holy Spirit. Furthermore, he explores Jesus' promise of asking the Father for understanding and insight, rather than material luxuries, to bring fullness of joy amidst sorrow.
Answered Prayer (Continued) 1
By E.M. Bounds0PrayerFaith in God's PromisesJHN 16:23E.M. Bounds emphasizes that God has committed Himself to answer our prayers as outlined in His Word, which serves as both the foundation and inspiration for prayer. He illustrates that Jesus Christ's teachings assure us that whatever we ask in His name will be granted, urging believers to approach prayer with confidence and expectation. Bounds highlights the importance of persistence in prayer, moving from mere asking to seeking and knocking, and reassures that God will provide exactly what we request, not something lesser. He draws parallels between earthly parents and our heavenly Father, emphasizing God's readiness to fulfill our needs. Ultimately, Bounds encourages believers to trust in God's promises and to pray without ceasing, as the early church did, knowing that God is faithful to answer.
The Waiting for the Fulfillment.
By William Arthur0LUK 24:53JHN 16:23ACT 1:8ACT 1:14COL 1:19William Arthur preaches about the disciples' anticipation and preparation for the coming of the Holy Spirit after Jesus' ascension. The disciples, filled with great joy and hope, gather in Jerusalem, praising and blessing God, and praying fervently in unity for the promised baptism of fire. Despite the delay, they remain faithful, persistent, and united in prayer, eagerly awaiting the fulfillment of Jesus' promise. Peter, in his eagerness and impatience, demonstrates his readiness for the Holy Spirit's arrival by taking steps to fill the vacancy among the apostles, showing their active anticipation and preparation for the empowering of the Holy Spirit.
What Shall I Give You?
By Robert Hawker0JHN 16:23Robert Hawker preaches on the invitation from God to ask for blessings, drawing parallels between Solomon in the Old Testament and all believers under the New Testament grace. He encourages coming before the Lord with all needs, as He delights in giving generously and without reproach. The sermon emphasizes the importance of bringing all wants, including those of Christ's church, family, and friends, to the throne of grace in faith, knowing that Jesus eagerly waits to bestow blessings from His inexhaustible fullness.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Ye shall ask me nothing - Ye shall then be led, by that Spirit which guides into all truth, to consider me in the character of Mediator in the kingdom of God, and to address your prayers to the Father in my name - in the name of Jesus the Savior, because I have died to redeem you - in the name of Christ the Anointer, because I have ascended to send down the gift of the Holy Ghost.
Jamieson-Fausset-Brown Bible Commentary
In that day--of the dispensation of the Spirit (as in Joh 14:20). ye shall ask--inquire of me nothing--by reason of the fulness of the Spirit's teaching (Joh 14:26; Joh 16:13; and compare Jo1 2:27).
John Gill Bible Commentary
These things have I spoken unto you in proverbs,.... Concerning his Father, and his Father's house, and the many mansions in it, of his going to prepare a place for them there, and of the way unto it, all which they seemed not to understand; of the nature of communion with him and his Father, and of the manifestation of them to them, so as not unto the world, which they could not account for; of their union to him under the simile of the vine and its branches; and of his departure from them, and return unto them; and of the sorrow that should follow upon the one, and the joy that should attend the other, set forth in the case of a woman in travail, having sorrow, and being joyful when delivered. All which, one would think, were plain and easy to be understood; but such was the then present state and case of the disciples, that these all seemed as proverbs, parables, and dark sayings, which they did not clearly understand: wherefore our Lord says, but the time cometh; meaning either the time of his appearing unto them, after his resurrection, or the day of Pentecost: when I shall no more speak unto you in proverbs, but I shall show plainly of the Father; by pouring forth his Spirit upon them, who should not only take of his things, but of his Father's also, and show them unto them clearly and plainly; so as that they should have a clear understanding of them, as they were capable of; of the perfections of his nature, his distinct personality, his being the Father of Christ, and of all the elect in him; of his everlasting love to their persons; of his choice of them in Christ; of his covenant with them in him; of his mind and will concerning them, and his gracious designs towards them; of his Father's house, and the way to it; and of the nature, design, and usefulness of his going to him; of the distinction between speaking in parables and dark sayings, and speaking plainly, openly, and apparently; see Num 12:8.
Matthew Henry Bible Commentary
An answer to their askings is here promised, for their further comfort. Now there are two ways of asking: asking by way of enquiry, which is the asking of the ignorant; and asking by way of request, which is the asking of the indigent. Christ here speaks of both. I. By way of enquiry, they should not need to ask (Joh 16:23): "In that day you shall ask me nothing;" ouk erōtēsete ouden - you shall ask no questions; "you shall have such a clear knowledge of gospel mysteries, by the opening of your understandings, that you shall not need to enquire" (as Heb 8:11, they shall not teach); "you shall have more knowledge on a sudden than hitherto you have had by diligent attendance." They had asked some ignorant questions (as Joh 9:2), some ambitious questions (as Mat 18:1), some distrustful ones (as Mat 19:27), some impertinent ones, (as Joh 21:21), some curious ones (as Act 1:6); but after the Spirit was poured out, nothing of all this. In the story of the apostles' Acts we seldom find them asking questions, as David, Shall I do this? Or, Shall I go thither? For they were constantly under a divine guidance. In that weighty case of preaching the gospel to the Gentiles, Peter went, nothing doubting, Act 10:20. Asking questions supposes us at a loss, or at least at a stand, and the best of us have need to ask questions; but we should aim at such a full assurance of understanding that we may not hesitate, but be constantly led in a plain path both of truth and duty. Now for this he gives a reason (Joh 16:25), which plainly refers to this promise, that they should not need to ask questions: "These things have I spoken unto you in proverbs, in such a way as you have thought not so plain and intelligible as you could have wished, but the time cometh when I shall show you plainly, as plainly as you can desire, of the Father, so that you shall not need to ask questions." 1. The great thing Christ would lead them into was the knowledge of God: "I will show you the Father, and bring you acquainted with him." This is that which Christ designs to give and which all true Christians desire to have. When Christ would express the greatest favour intended for his disciples, he tells them that it would, show them plainly of the Father; for what is the happiness of heaven, but immediately and everlastingly to see God? To know God as the Father of our Lord Jesus Christ is the greatest mystery for the understanding to please itself with the contemplation of; and to know him as our Father is the greatest happiness for the will and affections to please themselves with the choice and enjoyment of. 2. Of this he had hitherto spoken to them in proverbs, which are wise and instructive sayings, but figurative, and resting in generals. Christ had spoken many things very plainly to them, and expounded his parables privately to the disciples, but, (1.) Considering their dulness, and unaptness to receive what he said to them, he might be said to speak in proverbs; what he said to them was as a book sealed, Isa 29:11. (2.) Comparing the discoveries he had made to them, in what he had spoken to their ears, with what he would make to them when he would put his Spirit into their heart, all hitherto had been proverbs. It would be a pleasing surprise to themselves, and they would think themselves in a new world, when they would reflect upon all their former notions as confused and enigmatical, compared with their present clear and distinct knowledge of divine things. The ministration of the letter was nothing to that of the Spirit, Co2 3:8-11. (3.) Confining it to what he had said of the Father, and the counsels of the Father. what he had said was very dark, compared with what was shortly to be revealed, Col 2:2. 3. He would speak to them plainly, parrēsia - with freedom, of the Father. When the Spirit was poured out, the apostles attained to a much greater knowledge of divine things than they had before, as appears by the utterance the Spirit gave them, Act 2:4. They were led into the mystery of those things of which they had previously a very confused idea; and what the Spirit showed them Christ is here said to show them, for, as the Father speaks by the Son, so the Son by the Spirit. But this promise will have its full accomplishment in heaven, where we shall see the Father as he is, face to face, not as we do now, through a glass darkly (Co1 13:12), which is matter of comfort to us under the cloud of present darkness, by reason of which we cannot order our speech, but often disorder it. While we are here, we have many questions to ask concerning the invisible God and the invisible world; but in that day we shall see all things clearly, and ask no more questions. II. He promises that by way of request they should ask nothing in vain. it is taken for granted that all Christ's disciples give themselves to prayer. He has taught them by his precept and pattern to be much in prayer; this must be their support and comfort when he had left them; their instruction, direction, strength, and success, must be fetched in by prayer. Now, 1. Here is an express promise of a grant, Joh 16:23. The preface to this promise is such as makes it inviolably sure, and leaves no room to question it: "Verily, verily, I say unto you, I pledge my veracity upon it." The promise itself is incomparably rich and sweet; the golden sceptre is here held out to us, with the word, What is thy petition, and it shall be granted? For he says, Whatsoever you shall ask the Father in my name, he will give it to you. We had it before, Joh 14:13. What would we more? The promise is as express as we can desire. (1.) We are here taught how to seek; we must ask the Father in Christ's name; we must have an eye to God as a Father, and come as children to him; and to Christ as Mediator, and come as clients. Asking of the Father includes a sense of spiritual blessings, with a conviction that they are to be had from God only. It included also humility of address to him, with a believing confidence in him, as a Father able and ready to help us. Asking in Christ's name includes an acknowledgment of our own unworthiness to receive any favour from God, a complacency in the method God has taken of keeping up a correspondence with us by his Son, and an entire dependence upon Christ as the Lord our Righteousness. (2.) We are here told how we shall speed: He will give it to you. What more can we wish for than to have what we want, nay, to have what we will, in conformity to God's will, for the asking? He will give it to you from whom proceedeth every good and perfect gift. What Christ purchased by the merit of his death, he needed not for himself, but intended it for, and consigned it to, his faithful followers; and having given a valuable consideration for it, which was accepted in full, by this promise he draws a bill as it were upon the treasury in heaven, which we are to present by prayer, and in his name to ask for that which is purchased and promised, according to the true intent of the new covenant. Christ had promised them great illumination by the Spirit, but they must pray for it, and did so, Act 1:14. God will for this be enquired of. He had promised them perfection hereafter, but what shall they do in the mean time? They must continue praying. Perfect fruition is reserved for the land of our rest; asking and receiving are the comfort of the land of our pilgrimage. 2. Here is an invitation for them to petition. It is thought sufficient if great men permit addresses, but Christ calls upon us to petition, Joh 16:24. (1.) He looks back upon their practice hitherto: Hitherto have you asked nothing in my name. This refers either [1.] To the matter of their prayers: "You have asked nothing comparatively, nothing to what you might have asked, and will ask when the Spirit is poured out." See what a generous benefactor our Lord Jesus is, above all benefactors; he gives liberally, and is so far from upbraiding us with the frequency and largeness of his gifts that he rather upbraids us with the seldomness and straitness of our requests: "You have asked nothing in comparison of what you want, and what I have to give, and have promised to give." We are told to open our mouth wide. Or, [2.] To the name in which they prayed. They prayed many a prayer, but never so expressly in the name of Christ as now he was directing them to do; for he had not as yet offered up that great sacrifice in the virtue of which our prayers were to be accepted, nor entered upon his intercession for us, the incense whereof was to perfume all our devotions, and so enable us to pray in his name. Hitherto they had cast out devils, and healed diseases, in the name of Christ, as a king and a prophet, but they could not as yet distinctly pray in his name as a priest. (2.) He looks forward to their practice for the future: Ask and you shall receive, that your joy may be full. Here, [1.] He directs them to ask for all that they needed and he had promised. [2.] He assures them that they shall receive. What we ask from a principle of grace God will graciously give: You shall receive it. There is something more in this than the promise that he will give it. He will not only give it, but give you to receive it, give you the comfort and benefit of it, a heart to eat of it, Ecc 6:2. [3.] That hereby their joy shall be full. This denotes, First. The blessed effect of the prayer of faith; it helps to fill up the joy of faith. Would we have our joy full, as full as it is capable of being in this world, we must be much in prayer. When we are told to rejoice evermore, it follows immediately, Pray without ceasing. See how high we are to aim in prayer - not only at peace, but joy, a fulness of joy. Or, Secondly, The blessed effects of the answer of peace: "Ask, and you shall receive that which will fill your joy." God's gifts, through Christ, fill the treasures of the soul, they fill its joy, Pro 8:21. "Ask for the gift of the Holy Ghost, and you shall receive it; and whereas other knowledge increaseth sorrow (Ecc 1:18), the knowledge he gives will increase, will fill, your joy." 3. Here are the grounds upon which they might hope to speed (Joh 16:26, Joh 16:27), which are summed up in short by the apostle (Jo1 2:1): "We have an advocate with the Father." (1.) We have an advocate; as to this, Christ saw cause at present not to insist upon it, only to make the following encouragement shine the brighter: "I say not unto you that I will pray the Father for you. Suppose I should not tell you that I will intercede for you, should not undertake to solicit every particular cause you have depending there, yet it may be a general ground of comfort that I have settled a correspondence between you and God, have erected a throne of grace, and consecrated for you a new and living way into the holiest." He speaks as if they needed not any favours, when he had prevailed for the gift of the Holy Ghost to make intercession within them, as Spirit of adoption, crying Abba, Father; as if they had no further need of him to pray for them now, but we shall find that he does more for us than he says he will. Men's performances often come short of their promises, but Christ's go beyond them. (2.) We have to do with a Father, which is so great an encouragement that it does in a manner supersede the other: "For the Father himself loveth you, philei humas, he is a friend to you, and you cannot be better befriended." Note, The disciples of Christ are the beloved of God himself. Christ not only turned away God's wrath from us, and brought us into a covenant of peace and reconciliation, but purchased his favour for us, and brought us into a covenant of friendship. Observe what an emphasis is laid upon this "The Father himself loveth you, who is perfectly happy in the enjoyment of himself, whose self-love is both his infinite rectitude and his infinite blessedness; yet he is pleased to love you." The Father himself, whose favour you have forfeited, and whose wrath you have incurred, and with whom you need an advocate, he himself now loves you. Observe, [1.] Why the Father loved the disciples of Christ: Because you have loved me, and have believed that I am come from God, that is, because you are my disciples indeed: not as if the love began on their side, but when by his grace he has wrought in us a love to him he is well pleased with the work of his own hands. See here, First, What is the character of Christ's disciples; they love him, because they believe he came out from God, is the only-begotten of the Father, and his high-commissioner to the world. Note, Faith in Christ works by love to him, Gal 5:6. If we believe him to be the Son of God, we cannot but love him as infinitely lovely in himself; and if we believe him to be our Saviour, we cannot but love him as the most kind to us. Observe with what respect Christ is pleased to speak of his disciples' love to him, and how kindly he took it; he speaks of it as that which recommended them to his Father's favour: "You have loved me and believed in me when the world has hated and rejected me; and you shall be distinguished yourselves." Secondly, See what advantage Christ's faithful disciples have, the Father loves them, and that because they love Christ; so well pleased is he in him that he is well pleased with all his friends. [2.] What encouragement this gave them in prayer. They need not fear speeding when they came to one that loved them, and wished them well. First, This cautions us against hard thoughts of God. When we are taught in prayer to plead Christ's merit and intercession, it is not as if all the kindness were in Christ only, and in God nothing but wrath and fury; no, the matter is not so, the Father's love and good-will appointed Christ to be the Mediator; so that we owe Christ's merit to God's mercy in giving him for us. Secondly, Let it cherish and confirm in us good thoughts of God. Believers, that love Christ, ought to know that God loves them, and therefore to come boldly to him as children to a loving Father.
Tyndale Open Study Notes
16:23-24 Ask . . . and you will receive: Two notable effects of the resurrection are the joy of understanding and the joy of successful prayer. The disciples would no longer experience the confusion described in 16:16-18.