John 16
TFGJohn 16:1-33
(Jerusalem. Evening before the crucifixion.) J [That one should betray him and one should deny him, that all should be offended, and that the Lord should depart, raised anxieties which Jesus here seeks to quiet. That they should go out as homeless wanderers without the presence of their Lord and be subjected to persecution, was also in their thoughts. But Jesus sustains their spirits by appealing to them to trust in the unseen Father, and his yet present self. As to the two verbs “believe,” both may be either indicatives or imperatives.] [Many abiding places or homes. They were not to be homeless always] [That is to say, if heaven had been of such limited capacity that there was little or no hope that you could follow me, I should have dealt plainly with you, and should have disabused your mind of all vain hopes. But there is room , and you may follow– ] [We are familiar with the thought that the going, or death, of Jesus prepared a way for [660] us by providing a fountain for the cleansing of our sin, and by rending the veil of the temple, “thus signifying that the way into heaven is now open.” But the thought here is different.
Jesus departed to prepare places for his own in the Father’s house.] [The cause for the departure becomes the assurance of the return.] [My manner of life leads to the Father’s house, and as ye know that manner of life, ye know the way.] [Thomas looked for a way wherein one might walk with his feet.] [God is not approached by physical motion. Being spirit, we must draw near to him by spiritual simplicity, and this is revealed to us fully in the person of Christ, and an energizing power is imparted by Christ to enable us to attain unto it.] [the unity of nature and of character is so perfect that to know the Son is to know the Father also] [This saying is the outgrowth of what is said in the .
Since we can only come to the Father’s likeness by the imitation of Jesus, then the truth here uttered follows; viz.: that to see Jesus is to see the Father.] [As Thomas asked for a physical instead of a spiritual approach to God, so Philip asked for a physical instead of a spiritual revelation of him. The answer of Jesus tenderly rebukes Philip. The excellency of God is not physical, but spiritual. Righteousness, truth, love, holiness, etc. are all spiritual. A physical revelation of God, if such a [661] thing had been practicable or even possible, would have been of little or no benefit to the apostles. All the physical demonstrations at Mt.
Sinai did not prevent the manufacture and worship of the golden calf.] [The question of Jesus is a mild rebuke because Philip had been so slow to learn and to believe what the Lord had taught; viz.: his unity with the Father . God would glorify himself through Christ by answering prayer thus made.] [The third token of Christ’s union with the Father would be the sending of the Holy Spirit .
Since, however, the worldly-minded could neither receive nor behold the Spirit, the promise to send him to the disciples is prefaced by an appeal to them to keep his commandments, and thus avoid a worldly spirit such as would be compatible with the reception of the Holy Spirit. The word “Comforter” does not fully translate the Greek word no English word does. The word “Advocate” may be used, and “Helper” is as good if not better than “Comforter.” He is called the Spirit of truth because of his many relationships to the truth . That the gift of the Holy Spirit is conditioned upon belief and obedience is also taught elsewhere . We should observe that by the use of the word “another” Jesus shows that he himself had been and would be a But earthly fellowship with him was about to be cut short, and therefore the Holy Spirit would come, with whom fellowship would never be interrupted. We should note, too, the distinction between the present “abideth with you,” and the future “shall be in you.” The Spirit, being present in the person of Christ, had been abiding with the apostles who followed him.
Hereafter the intimacy of the relation would be increased, and the Spirit should abide within them.] [Literally, orphans. The expression breathes the spirit of a father, as at ] [663] [the next day the world crucified him and sealed him in the tomb, and since then has seen him no more] [the present tense here indicates a continued vision; it can not therefore refer to the appearances of Christ after the resurrection, for the terminated at the end of forty days] [we may take this either as the day of Pentecost, or the period which began on that day] [The fourth and all-convincing token of Jesus’ union with the Father would be his return in the spirit which is here described.
It was not his temporary return after the resurrection, as is shown stands in contrast with the word “teach” of the . Jesus had uttered the truth, but because of the divine plan of salvation through the death, burial, resurrection, and ascension of our Lord was yet incomplete, all the words which he had spoken were but dimly understood, since they were related to and founded upon this incompleted plan. When the plan was completed the Holy Spirit would reveal or teach the meaning of the words by bringing them to remembrance after full comprehension of the plan to which they related.] [This legacy of peace is by no means to be confined to the period of doubt and fear which accompanied the crucifixion; in fact, it seems to overstep that period, and to begin after it, and continue throughout all the trouble ministry of the apostles. The breadth of the legacy also to be noted: 1. The quality of it; it was not the absolute unshaken peace of God, but the peace which Jesus himself possessed while upon the earth–peace with all things save the devil and his powers. 2. The nature of it; it was not peace from without, but from within.
It was not such as promised to pacify and quell the persecutors, but a promise of [665] inner calm amidst the storm. 3. The manner of it; it was no stinted, measured store such as the world bestows, but a full, free gift from the overflowing bounty of God.] [The departure of Jesus was not wholly a humiliation, as it might appear to them; but a real exaltation at which they might well rejoice, and that the more readily and freely since it would not mean to them the total separation which they anticipated, because he would return in the spirit.
The word “greater” as here used does not refer to any difference in the nature or essence of the Son as related to the Father. It may well be true that there has been a certain subordination of the will of the Son to the will of the Father from all eternity, but even that, if it exists, is not referred to here. Jesus has in mind the utter humiliation to which his mediatorial office had brought him, and to even lower depths to which it was about to bring him. From all this his departure to the Father would in a large measure free him, restoring him in some degree to that state of equilibrium in glory, power and authority from which he had descended– .] [Jesus had told them fully of his return to the Father, that when they received the subsequent manifestation of it they might firmly believe it.] [In a few hours the earthly teaching of Jesus would be interrupted by the coming of Satan and would never be resumed save in occasional fragments. Satan would come in the persons of his servants and emissaries, but he would find nothing in Christ which would give him either right or reason to exercise power over him. The sorrows and sufferings of Christ would be entered upon of his own free will because by [666] enduring them for our sakes he would please the Father and carry out his commandments, and thus manifest to the world the love which he bore the Father.] [Some think that Jesus then left the room, and that the next three chapters of John’s Gospel contain matters spoken on the way to Gethsemane. But it is likely that the words of these chapters were spoken in the upper room after they had risen from the table and prepared to depart, and that marks the leaving of the upper room as well as the crossing of the Kidron.] [by pruning] [The use of the word “true” shows that Jesus refers to a typical vine. The Jewish people had been such a vine . Yet it was but “a figure of the true” . God had now in Christ planted the true vine, and would dissever and cast off all that did not derive life from him, and would prune all that did. This vital connection with Christ is set forth by Paul under the figure of a body and its head . The fact that Jesus had just given them the fruit of the vine to drink as the symbol of his blood made the transition to this figure easy and natural, for the branches derive their juices from the vine.] [It is God in Christ who cleanseth the soul, but this cleansing is effected through hearing, believing and obeying the Word.
The Word tells us what to do that we may be cleansed and saved– , .] [667] [The whole parable is intended to teach us Christ’s relationships. 1. Toward the Father–Husbandman and Vine. 2.
Toward man–Vine and branches. 3. Toward good works–Vine, branches, and fruit. 4. The negative condition, or of relationship–the Vine, the dissevered branches, the fire.] [Though this verse stands somewhat in contrast to the warning in , it is rather a statement of causation than a promise of reward. If by communion and the study of the word we abide in Christ, our prayers will be of such a nature that it will fully accord with the divine counsel to answer them, for they will be prayers tending toward fruitfulness.] [The spirit of Christ leads to those deeds which cause men to glorify God , and whoso does those deeds causes such glorification . Moreover, the spirit of Christ leads to abundant fruitfulness, and he who has it, not only performs charitable deeds, but converts the sinner and begets a spirit of goodness in those about him ; and this fruitfulness becomes an evidence or demonstration of true discipleship.] [From the evidence of union with Christ, shown by the fruit, Jesus now turns to that bond of union which is the cause of fruitfulness. That bond is love.
Love is, as it were, the sap which passes back and forth between the Vine and branch, and that love is kept active and vital by the most practical of means–obedience to commandments, a means which the Lord himself does not hesitate to describe as efficient between himself and the Father, only claiming for [668] himself the love of the Father because of a like obedience to that which he prescribed. “And our obedience must be impartial,” says Jay; “we must do ‘whatsoever’ he commands us.”] [He had spoken the words of this discourse that the disciples might have a joy corresponding to his own. By perfect obedience he enjoyed a consciousness of the Father’s presence and approval.
By a like obedience the disciples might have a like sense of his presence and approval, and hence a like joy.] [Jesus gives, as his supreme commandment, this law of love. The disciples are to love as intensely as Jesus loved them, and the measure of the intensity of his love is prophetically set forth by an allusion to his death on their behalf. But he died for his enemies as well as for his friends– .] [The commandments of Jesus were not to be obeyed in the spirit of bondmen, but in that of friends. Jesus had shown his friendship by receiving his apostles into confidence as to the things which he had heard from his Father.] [Jesus shows the stability of the friendship existing between him and the disciples in that origin of it lies in himself and not in them. For he chose them as friends before they chose him, gave them their high places as apostles without their solicitation, prepared them to bring forth lasting fruits, and gave them the privilege of supplementing their [669] personal deficiencies by prayer made effective through his name.] [this includes all the precepts from the beginning of the ] [While teaching the fullness and richness of love which is to exist within the circle of discipleship, Jesus warns them that in opposition to it the outer circle of unconverted and sensual–that circle known as the world–would manifest a spirit of hatred. Since this world-spirit hated him, the disciples need not be surprised to find that it hated them when manifesting his spirit.] [ .] [The apostles could rest assured that the messengers would receive like treatment with him who sent them.
When, therefore, they found the world rejecting their message they could cheer themselves with the expectation that a few at least would receive it, since a few had always received the words of the Master.] [Christians in the early ages were persecuted for bearing the name of Christ by those who were ignorant of God. But this name, hateful to the world, was sweet to the disciples.
For opposition to the name, see , , . For joy in it see , , .] [670] [ , ] [Though the great proof of the hatred of Christ was yet to come, it is spoken of as if it had passed. Jesus does not mean to say that the world would have committed no sin at all if he had kept away from it. The meaning is that it would not have been guilty of the sin of rejecting Jesus. They would have been excusable.] [One of the principal offices of the Spirit is to testify of Christ . The Spirit testified through the apostles and other messengers , so that in a sense the apostles were double witnesses. They themselves could testify as to what they had seen and heard. The Spirit could aid them to testify accurately, and with a full intelligence as to the real meaning of things.
The Spirit also gave attention to apostolic testimony by enabling the apostles to work miracles.] [Jesus warned his disciples of coming persecutions in order that those persecutions might not shake their faith.] [see , , .] [The disciples being but few, and finding the vast majority of the nation against them, and being but unlearned [671] Galilæans, and finding the leaders–the wise, the cultured, the mighty–against them, would be tempted to doubt the correctness of their course, and to ask, “May we not, after all, be mistaken: may not those who know more be better judges in this matter than we who are so ignorant?” To forestall and prevent such questioning, Jesus asserts that the ignorance is with the rulers. Knowledge of himself and of his Father is the great and supreme knowledge, and the apostles having this were wiser than those with all other learning. It would also strengthen their faith to remember that the Lord’s divine wisdom had foreseen all this trouble.] [While he was with his disciples they were in no danger, for he himself bore the brunt of persecution. In the beginning, therefore, of his ministry he did not deem it expedient to dishearten his disciples by foretelling trials which were then remote. When he began to announce his approaching death, then he also began to declare that the disciple must be willing to lose his life if he would find it. See forms a contradiction to our Lord’s statement here.
While the words in Matthew were spoken early enough to be classified as “from the beginning,” their import is to general to permit of their being brought into contrast with this direct and personal prediction of persecution.] [The disciples had asked the Lord whither he was going , but their question had a very different meaning from that which Jesus here suggests to them. They asked it to ascertain whether his departure would involve a separation or whether it would be a withdrawal from the world in which they could accompany him.
The question which he suggests [672] has reference to the place to which he was about to journey, that place being the home and presence of his Father. The question asked was selfish, as if the apostles had asked, “What will your departure mean to us?” The question suggested was generous, intimating that the apostles should have asked, “What will this departure mean to you?” Viewing his departure from a selfish standpoint filled their hearts with sorrow; but viewing it from a generous standpoint would have filled them with sympathetic joy, because of the supreme happiness which it would bring to their Master . But even from a selfish standpoint the apostles would have had reason to rejoice because of the advantage which would accrue to them through the Lord’s departure, for that departure would result in the advent of the Holy Spirit. Space does not permit us to discuss why the Spirit could not come until the Lord had departed, but the verses which follow give us one good and sufficient reason, for they show that his work had to do with the conviction of human hearts through the preaching of a completed gospel, and the ascension or return of Christ to heaven, and his enthronement in glory there, are essential parts of that completed gospel.] [It would be the work of the Holy Spirit to take the truths respecting Christ, and, using the apostles as mouthpieces , to convince the world as to these truths. This convincing work was entirely in relation to Christ, the sin of disbelieving him, the righteousness revealed in him, and the power of judgment conferred upon him] [Sin, righteousness, and a day of judgment with its reward upon one and its punishment upon the other, are three cardinal doctrines of the gospel. The Spirit convinces the world that disbelief in Christ is its fatal sin, for belief in Christ leads to forgiveness, and to the unbelieving there is no forgiveness.
The least sin is a sin unto death, and [673] is a sin eternal unless forgiven. The greatest sin, if forgiven, becomes harmless and is as if it had never been.
Until the world is convinced of this great truth it feels no need of a gospel. Again, Christianity teaches that righteousness is prerequisite to the attainment of the presence of God. Without righteousness we can never behold him, nor can we ever hope to stand before him. But this required righteousness was found in Jesus, for he returned to the Father, and abides with the Father, being seen by us no more. The Holy Spirit convinces the world that those who are found in Christ, having his righteousness, shall attain unto the presence of the Father . Lastly, the Spirit convinces the world that Jesus is commissioned as its judge.
Our Lord’s resurrection is the assurance of this fact . The resurrection is such an assurance because it is an evidence of the judgment and condemnation of Satan, the head and leader in sinful rebellion against God, and he that hath power to judge the head thereby shows he has power to judge the body.
Satan held the power of death over humanity, but Jesus judged him and brought him to naught by taking away this power . The cross of Christ as the source of life asserted his superiority over all other powers , which implies an ability to judge them.] [The doctrines of the gospel were necessarily obscure and largely incomprehensible to the apostles until time had developed the gospel facts. Jesus, therefore, forbore to speak of many things at this time, lest by doing so he should confuse the minds of his followers.] [The Holy Spirit was to bring no absolutely new teaching. The Son of God here claims for himself all that the Spirit taught even to the declaration of things to come. [674] The Spirit would bring to mind and republish in the of the apostles all the words which Jesus had spoken, and would add those things which, being now in the mind of Jesus, were really part of his teaching, but which he at this present forbore to utter, the apostles not being able to bear them.] [The Son’s unity of interest with the Father made him possessor of all the Father’s truth, as well as all the Father’s counsel as to the future. As Jesus, therefore, might at this time have uttered all which the Holy Spirit subsequently taught, he rightfully claimed all the teaching of the Spirit as his.] [Having finished his digression about the Holy Spirit, Jesus here returns to his point of departure, the theme of .] [ .] [Having been unable to entertain the idea of our Lord’s burial and resurrection, no wonder the apostles were mystified by these allusions to it.] [by his divine insight– , , , ] [The death of Jesus brought gladness to his enemies , and sorrow to [675] his friends , but the sorrow was indeed turned to joy– .] [The simile here is very apropos, according with Scriptural ideals– , .] [ , . The joyful hopes which come to us through the resurrection of Jesus are beyond the reach of the despoiling hand of man.] [The coming of the Spirit would make all things clear, and the mysteries about which the apostles now questioned would then be fully explained.] [these two words give emphasis and introduce a new thought] [Having spoken of his departure, and of what the Spirit would do during his absence, he now speaks of the work which he would himself do while absent.
He entered heaven as our high priest , and part of his priestly office is to make intercession for his people . The use of Christ’s name for intercessory purposes was new to the apostles, since it was only thus employed after his ascension.] [This closing discourse was full of dark sayings which the disciples did not understand, but when the gospel facts were completed and when the Spirit came on the day of Pentecost, then Christ through the Spirit made all things plain to them.] [fullness of knowledge would lead them to look readily to Christ as intercessor] [676] [Birth and death are alike beyond our control.
That Jesus had a divine as well as a human nature is shown by the fact that his entrance into and exit from the world were both governed by his own violation, as was also his resurrection . While the apostles did not believe in the voluntary exit of Jesus, it having not yet taken place, they did believe that he had come into the world as a divine being, and for this belief the Father loved them, and this love of the Father was not to be lost sight of in considering the mediatory work of Christ. In short, the Father must be looked upon as one who does not need to be interceded with because of a lack of love. Though, according to the divine plan and order, Jesus is intercessor , yet the office is not self-assumed for the purpose of counteracting any spirit of severity in the Father, but is, on the contrary, undertaken by direct appointment of the Father, made because of the Father’s love . Failing to recognize the Father as the fountain and source of grace, love and mercy has led the Roman Church into gross errors. The Father being suspected of undue rigor, a like suspicion arose also as to the Son because of his nearness to the Father.
Therefore the Virgin Mary was called in to intercede with and soften the obduracy of the Son. Since the deification of the Virgin Mary in 1853, she also has been looked upon with growing distrust, and the tendency has been to call upon Joseph to intercede with Mary to intercede with the Son to intercede with the Father.
Thus that wonderful love of God which passes all understanding is made less than that of mere mortals who never manifested a measure of philanthropy above what is common. Against such errors Jesus guards us by causing us to understand that, if the love of the Father alone were to be considered, there would be no need for him to intercede at all.] [677] [They now clearly understood that as Jesus came from heaven so would he return to heaven, but they did not understand the process by which this return would be effected.] [The miraculous manner in which he had just read their thoughts caused them to boldly declare their faith in his divinity.] [He contrasts the faith which his disciples then professed with that utter lack of it which they would manifest in a few hours. All their confidence in his divinity would vanish when they saw him arrested, etc., and they would seek their own safety, leaving him to his fate. Much as he would feel their desertion, he would not be left utterly comfortless, because the Father would be with him. Paul speaks in a similar strain– .] [Christ’s return to the Father and his throne is the Christian’s source of peace. As none of the accumulations of evil which came upon Christ prevented him from attaining his goal, so the Christian feels that in the conquering power of Christ, he too shall rise superior to all his troubles, and this feeling brings him peace.] [678] [FFG 660-678]