John 16:23-24
23. And in that day you will ask me nothing. Verily, verily, I tell
you, That whatever you shall ask from the Father in my name, he will give
to you. 24. Hitherto you have asked nothing in my name: ask, and receive,
that your joy may be full.
23. And in that day you will ask me nothing. After having promised
to the disciples that they would derive joy from their unshaken firmness
and courage, he now speaks of another grace of the Spirit which would be
given to them, that they would receive so great light of understanding
as would raise them on high to heavenly mysteries. They were at that time
so slow that the slightest difficulty of any kind made them hesitate; for
as children who are learning the alphabet cannot read a single verse without
pausing frequently, so almost every word of Christ gave them some sort
of offense, and this hindered their progress. But soon afterwards, having
been enlightened by the Holy Spirit, they no longer had any thing to prevent
them from becoming familiarly acquainted with the wisdom of God, so as
to move amidst the mysteries of God without stumbling.
True, the apostles did not cease to ask at the mouth of Christ, even
when they had been elevated to the highest degree of wisdom, but this is
only a comparison between the two conditions; as if Christ had said that
their ignorance would be corrected, so that, instead of being stopped —
as they now were — by the smallest obstructions, they would penetrate into
the deepest mysteries without any difficulty. Such is the import of that
passage in Jeremiah,
No longer shall every man teach his neighbor, saying, Know the Lord
for all shall know me, from the least to the greatest, saith the Lord,
(Jeremiah 31:34.)
The prophet assuredly does not take away or set aside instruction, which
must be in its most vigorous state in the kingdom of Christ; but he affirms
that, when all shall be taught by God, no room will be any longer left
for this gross ignorance, which holds the minds of men, till Christ, the
Sun of Righteousness, (Malachi 4:2,) shall enlighten them by the rays of
his Spirit. Besides, though the apostles were exceedingly like children,
or rather, were more like stocks of wood than men, we know well what they
suddenly became, after having enjoyed the teaching of the Holy Spirit.
Whatever you shall ask the Father in my name. He shows whence
they will obtain this new faculty. It is because they will have it in their
power to draw freely from God, the fountain of wisdom, as much as they
need; as if he had said, “You must not fear that you will be deprived of
the gift of understanding; for my Father will be ready, with all the abundance
of blessings, to enrich you bountifully.” Besides, by these words he informs
them that the Spirit is not promised in such a manner that they to whom
He is promised may wait for him in sloth and inactivity, but, on the contrary,
that they may be earnestly employed in seeking the grace which is offered.
In short, he declares that he will at that time discharge the office of
Mediator, so that whatever they shall ask he will obtain for them from
the Father abundantly, and beyond their prayers.
But here arises a difficult question: Was this the first time that men
began to call on God in the name of Christ? for never could God be reconciled
to men in any other way than for the sake of the Mediator. Christ describes
the future time, when the Heavenly Father will give to the disciples whatever
they shall ask in his name. If this be a new and unwonted favor, it would
seem that we may infer from it that, so long as Christ dwelt on earth,
he did not yet exercise the office of Advocate, that through him the prayers
of believers might be acceptable to God. This is still more clearly expressed
by what immediately follows.
24. Hitherto you have asked nothing in my name. It is probable
that the apostles kept the rule of prayer which had been laid down in the
Law. Now we know that the fathers were not accustomed to pray without a
Mediator; for God had trained them, by so many exercises, to such a form
of prayer. They saw the high priest enter into the holy place in the name
of the whole people, and they saw sacrifices offered every day, that the
prayers of the Church might be acceptable before God. It was, therefore,
one of the principles of faith, that prayers offered to God, when there
was no Mediator, were rash and useless. Christ had already testified to
his disciples plainly enough that he was the Mediator, but their knowledge
was so obscure, that they were not yet able to form their prayers in his
name in a proper manner.
Nor is there any absurdity in saying that they prayed to God, with confidence
in the Mediator, according to the injunction of the Law, and yet did not
clearly and fully understand what that meant. The veil of the temple was
still stretched out, the majesty of God was concealed under the shadow
of the cherubim, the true High Priest had not yet entered into the heavenly
sanctuary to intercede for his people, and held not yet consecrated the
way by his blood. We need not wonder, therefore, if he was not acknowledged
to be the Mediator as he is, now that he appears for us in heaven before
the Father, reconciling Him to us by his sacrifice, that we, miserable
men, may venture to appear before him with boldness; for truly Christ,
after having completed the satisfaction for sin, was received into heaven,
and publicly showed himself to be the Mediator.
But we ought to attend to the frequent repetition of this clause, that
we must pray in the name of Christ. This teaches us that it is a wicked
profanation of the name of God, when any one, leaving Christ out of view,
ventures to present himself before the judgment-seat of God. And if this
conviction be deeply impressed on our minds, that God will willingly and
abundantly give to us whatever we shall ask in the name of his Son, we
will not go hither and thither to call to our aid various advocates, but
will be satisfied with having this single Advocate, who so frequently and
so kindly offers to us his labors in our behalf. We are said to pray in
the name of Christ when we take him as our Advocate, to reconcile us, and
make us find favor with his Father, though we do not expressly mention
his name with our lips.
Ask, and receive. This relates to the time of his manifestation,
which was to take place soon afterwards. So much the less excusable are
those who, in the present day, obscure this part of doctrine by the pretended
intercessions of the Saints. The people, under the Old Testament, had to
turn their eyes to the high priest, (who was given to them to be a figure
and shadow) and to the sacrifices of beasts, whenever they wished to pray.
We are, therefore, worse than ungrateful, if we do not. keep our senses
fixed on the true High Priest, who is exhibited to us as our Propitiator,
that by him we may have free and ready access to the throne of the glory
of God. He adds, lastly,
That your joy may be full. By this he means that nothing will be wanting
which could contribute to a perfect abundance of all blessings, to the
accomplishment of our desires, and to calm satisfaction, provided that
we ask from God, in his name, whatever we need.
John 16:25-28
25. These things I have spoken to you in proverbs; but the time
cometh when I shall no longer speak to you in parables, but will tell you
plainly about the Father. 26. In that day you shall ask in my name and
I do not say that I will pray the Father for you; 27. For the Father himself
loveth you, because you have loved me, and have believed that I came out
from God. 28. I came out from the Father, and am come into the world again,
I leave the world, and go to the Father.
25. These things I have spoken to you in proverbs. The intention
of Christ is to give courage to his disciples, that, entertaining good
hopes of making better progress, they may not think that the instruction
to which they now listen is useless, though there be but little of it that
they comprehend; for such a suspicion might lead them to suppose that Christ
did not wish to be understood, and that he purposely kept them in suspense.
He declares, therefore, that they will soon perceive the fruit of this
doctrine, which, by its obscurity, might produce disgust in their minds.
The Hebrew word, lcm (mashal) sometimes denotes a proverb; but as proverbs
most commonly contain tropes and figures, this is the reason why the Hebrews
give the name of _ylcm (meshalim) to enigmas or remarkable sayings, which
the Greeks call (ajpofqe>gmata) apophthegms, which have almost always some
ambiguity or obscurity. The meaning therefore is, “You think that I now
speak to you figuratively, and not in plain and direct language; but I
will soon speak to you in a more familiar manner, in order that there may
be nothing puzzling or difficult to you in my doctrine.”
We now see what I mentioned a little ago, that this is intended to encourage
the disciples by holding out to them the expectation of making greater
progress, that they may not reject the doctrine, because they do not yet
understand what it means; for, if we are not animated by the hope of profiting,
the desire of learning must, unavoidably, be cooled. The fact, however,
clearly shows that Christ did not employ terms purposely obscure, but addressed
his disciples in a simple and even homely style but such was their ignorance
that they hung on his lips with astonishment. That obscurity, therefore,
did not lie so much in the doctrine as in their understandings; and, indeed,
the same thing happens to us in the present day, for not without good reason
does the word of God receive this commendation, that it is our light, (Psalm
119:105; 2 Peter 1:19;) but its brightness is so obscured by our darkness,
that, what we hear we reckon to be pure allegories. For, as he threatens
by the prophet, that he will be a barbarian to the unbelievers and reprobate,
as if he had a stammering tongue, (Isaiah 28:11;) and Paul says that
the Gospel is hidden from such persons, because Satan hath blinded their
understandings, (2 Corinthians 4:3, 4;)
so to the weak and ignorant it commonly appears to be something so confused
that it cannot be understood. For, though their understandings are not
completely darkened, like those of unbelievers, still they are covered,
as it were, with clouds. Thus God permits us to be stupefied for a time,
in order to humble us by a conviction of our own poverty; but those whom
he enlightens by his Spirit he causes to make such progress, that the word
of God is known and familiar to them. Such, too, is the import of the next
clause:
But the time cometh; that is, the time will soon come, when I shall
no more speak to you in figurative language. The Holy Spirit, certainly,
did not teach the apostles anything else than what they had heard from
the mouth of Christ himself, but, by enlightening their hearts, he drove
away their darkness, so that they heard Christ speak, as it were, in a
new and different manner, and thus they easily understood his meaning.
But will tell you plainly about the Father. When he says that
he will tell them about the Father, he reminds us that the design of his
doctrine is to lead us to God, in whom true happiness lies. But another
question remains: How does he say, elsewhere, that
it was given to the disciples to know the mysteries of the kingdom of
heaven? (Matthew 13:11.)
For here he acknowledges that he has spoken to them in obscure language,
but there he lays down a distinction between them and the rest of the people,
that he speaketh to the people in parables, (Matthew 13:13.) I reply, the
ignorance of the apostles was not so gross that they had not, at least,
a slight perception of what their Master meant, and, therefore, it is not
without reason that he excludes them from the number of the blind. He now
says that his discourses have hitherto been allegorical, in comparison
of that clear light of understanding which he would soon give to them by
the grace of his Spirit. Both statements are therefore true, that the disciples
were far above those who had no relish for the word of the Gospel, and
yet they were still like children learning the alphabet, in comparison
of the new wisdom which was bestowed on them by the Holy Spirit.
26. In that day you shall ask in my name. He again repeats the
reason why the heavenly treasures were then to be so bountifully opened
up. It is, because they ask in the name of Christ whatever they need, and
God will refuse nothing that shall be asked in the name of his Son. But
there appears to be a contradiction in the words; for Christ immediately
adds, that it will be unnecessary for him to pray to the Father. Now, what
purpose does it serve to pray in his name, if he does not undertake the
office of Intercessor? In another passage John calls him our Advocate,
( 1 John 2:1.) Paul also testifies that Christ now intercedes for us, (Romans
8:34;) and the same thing is confirmed by the author of the Epistle to
the Hebrews, who declares that Christ always liveth to make intercession
for us, (Hebrews 7:25.) I reply, Christ does not absolutely say, in this
passage, that he will not be Intercessor, but he only means, that the Father
will be so favorably disposed towards the disciples, that, without any
difficulty, he will give freely whatever they shall ask. “My Father,” he
says, “will meet you, and, on account of the great love which he bears
towards you, will anticipate the Intercessor, who, otherwise, would speak
on your behalf.”
Besides, when Christ is said to intercede with the Father for us, let
us not indulge in carnal imaginations about him, as if he were on his knees
before the Father, offering humble supplication in our name. But the value
of his sacrifice, by which he once pacified God toward us, is always powerful
and efficacious; the blood by which he atoned for our sins, the obedience
which he rendered, is a continual intercession for us. This is a remarkable
passage, by which we are taught that we have the heart of the Heavenly
Father, as soon as we have placed before Him the name of his Son.
27. Because you have loved me. These words remind us that the
only bond of our union with God is, to be united to Christ; and we are
united to him by a faith which is not reigned, but which springs from sincere
affection, which he describes by the name of love; for no man believes
purely in Christ who does not cordially embrace him, and, therefore, by
this word he has well expressed the power and nature of faith. But if it
is only when we have loved Christ that God begins to love us, it follows
that the commencement of salvation is from ourselves, because we have anticipated
the grace of God. Numerous passages of Scripture, on the other hand, are
opposed to this statement. The promise of God is, I will cause them to
love me; and John says, Not that we first loved Him, (1 John 4:10.) It
would be superfluous to collect many passages; for nothing is more certain
than this doctrine, that the Lord calleth those things which are not, (Romans
4:17) raises the dead, (Luke 7:22,) unites himself to those who were strangers
to him, (Ephesians 2:12,) makes hearts of flesh out of hearts of stone,
(Ezekiel 36:26,) manifests himself to those who do not seek him, (Isaiah
65:1; Romans 10:20.) I reply, God loves men in a secret way, before they
are called, if they are among the elect; for he loves his own before they
are created; but, as they are not yet reconciled, they are justly accounted
enemies of God, as Paul speaks,
When we were enemies, we were reconciled to God by the death of his
Son, (Romans 5:10.)
On this ground it is said that we are loved by God, when we love Christ;
because we have the pledge of the fatherly love of Him from whom we formerly
recoiled as our offended Judge.
28. I came out from the Father. This mode of expression draws
our attention to the Divine power which is in Christ. Our faith in him
would not be steady, if it did not perceive his Divine power; for his death
and resurrection, the two pillars of faith, would be of little avail to
us, if heavenly power were not connected with them. We now understand in
what manner we ought to love Christ. Our love ought to be of such a nature
that our faith shall contemplate the purpose and power of God, by whose
hand he is offered to us. for we must not receive coldly the statement
that he came out from God, but must also understand for what reason and
for what purpose he came out, namely, that he might be
to us wisdom, and righteousness, and sanctification, and redemption,
(1 Corinthians 1:30.)
Again, I leave the world, and go to the Father. By this second
clause he points out to us that this power is perpetual- for the disciples
might have thought that it was a temporary blessing, that he was sent into
the world to be a Redeemer. He therefore said that he returns to the Father,
that they may be fully persuaded that none of those blessings which he
brought are lost by his departure, because from his heavenly glory he sheds
on the world the power and efficacy of his death and resurrection. He therefore
left the world when, laying aside our weaknesses, he was received into
heaven; but his grace toward us is still in all its force, because he is
seated at the right hand of the Father, that he may sway the scepter of
the whole world.
John 16:29-33
29. His disciples say to him, Lo, now thou speakest openly, and
speakest no proverb. 30. Now we know that thou knowest all things, and
needest not that any one should ask thee; by this we believe that thou
camest out from God. 31. Jesus answered them, Do you now believe? 32. Behold,
the hour cometh, and is now come, when you. shall be scattered, every one
to his own, and shall leave me alone; yet I am not alone, because the Father
is with me. 33. These things I have spoken to you, that you may have peace
in me. In the world you will have tribulation; but be of good courage;
I have overcome the world.
29. His disciples say to him. This shows how great was the efficacy
of, that consolation, for it suddenly brought into a state of great cheerfulness
those minds which formerly were broken and cast down. And yet it is certain
that the disciples did not yet understand fully the meaning of Christ’s
discourse; but though they were not yet capable of this, the mere odor
of it refreshed them. When they exclaim that their Master speaketh openly,
and without a figure, their language is certainly extravagant, and yet
they state honestly what they feel. The same thing falls within our own
experience in the present day; for he who has only tasted a little of the
doctrine of the Gospel is more inflamed, and feels much greater energy
in that small measure of faith, than if he had been acquainted with all
the writings of Plato. Not only so, but the roads which the Spirit of God
produces in the hearts of the godly are sufficient proofs that God worketh
in a secret manner beyond their capacity; for otherwise Paul would not
call them groans that cannot be uttered, (Romans 8:26.)
Thus we ought to understand that the apostles were conscious of having
made some progress, so that they could say with truth, that they did not
now find the words of Christ to be altogether obscure; but that they were
deceived in this respect, that they thought they understood more than they
did. Now the source of their mistake was, that they did not know what the
gift of the Holy Spirit would be. They therefore give themselves up to
joy before the time, just as if a person should think himself rich with
a single gold piece. They conclude, from certain signs, that Christ came
out from God, and they glory in it, as if nothing more were needed. Yet
still they were far from that knowledge, so long as they did not understand
what Christ would be to them in future.
31. Do you now believe? As the disciples were too highly pleased
with themselves, Christ reminds them that, remembering their weakness,
they ought rather to confine themselves within their own little capacity.
Now, we never are fully aware of what we want, and of our great distance
from the fullness of faith, till we come to some serious trial; for then
the fact shows how weak our faith was, which we imagined to be full. Christ
recalls the attention of the disciples to this matter, and declares that
they will ere long forsake him; for persecution is a touchstone to try
faith, and when its smallness becomes evident, they who formerly were swelled
with pride begin to tremble and to draw back.
The question put by Christ is therefore ironical; as if he had said,
“Do you boast as if you were full of faith? But the trial is at hand, which
will disclose your emptiness.” In this manner we ought to restrain our
foolish confidence, when it indulges itself too freely. But it might be
thought, either that the disciples had no faith at all, or that it was
extinguished, when they had forsaken Christ, and were scattered in all
directions. I reply, though their faith was weakened, and had almost given
way, still something was left, from which fresh branches might afterwards
shoot forth.
32. Yet I am not alone. This correction is added, in order to
inform us that, when Christ is forsaken by men, he loses nothing of his
dignity. For since his truth and his glory are founded on himself, and.
do not depend on what the world believes, if it happen that he is forsaken
by the whole world, still he is in no degree impaired, because he is God,
and needs not any assistance from another.
Because my Father is with me. When he says that the Father will
be with me, the meaning is, that God will be on his side, so that he will
have no need to borrow anything from men. Whoever shall meditate on this
in a proper manner will remain firm, though the whole world should be shaken,
and the revolt of all men will not overturn his faith; for we do not render
to God the honor which is due to him, if we are not satisfied with having
God alone.
33. These things I have spoken to you. He again repeats how necessary
those consolations are which he had addressed to them; and he proves it
by this argument, that numerous distresses and tribulations await them
in the world. We ought to attend, first, to this admonition, that all believers
ought to be convinced that their life is exposed to many afflictions, that
they may be disposed to exercise patience. Since, therefore, the world
is like a troubled sea, true peace will be found nowhere but in Christ.
Next, we ought to attend to the manner of enjoying that peace, which he
describes in this passage. He says that they will have peace, if they make
progress in this doctrine. Do we wish then to have our minds calm and easy
in the midst of afflictions? Let us be attentive to this discourse of Christ,
which in itself will give us peace.
But be of good courage. As our sluggishness must be corrected
by various afflictions, and as we must be awakened to seek a remedy for
our distress, so the Lord does not intend that our minds shall be cast
down, but rather that we shall fight keenly, which is impossible, if we
are not certain of success; for if we must fight, while we are uncertain
as to the result, all our zeal will quickly vanish. When, therefore, Christ
calls us to the contest, he arms us with assured confidence of victory,
though still we must toil hard.
I have overcome the world. As there is always in us much reason
for trembling, he shows that we ought to be confident for this reason,
that he has obtained a victory over the world, not for himself individually,
but for our sake. Thus, though in ourselves almost overwhelmed, if we contemplate
that magnificent glory to which our Head has been exalted, we may boldly
despise all the evils which hang over us. If, therefore, we desire to be
Christians, we must not seek exemption from the cross, but must be satisfied
with this single consideration, that, fighting under the banner of Christ,
we are beyond all danger, even in the midst of the combat. Under the term
World, Christ here includes all that is opposed to the salvation of believers,
and especially all the corruptions which Satan abuses for the purpose of
laying snares for us.
