1To jsem k vám mluvil, abyste neodpadli. 2Vyloučí vás ze synagógy, ano, přichází hodina, kdy každý, kdo vás zabije, bude si myslet, že tím uctívá Boha. 3Budou tak jednat, protože nepoznali Otce ani mne. 4Ale toto jsem vám pověděl, abyste si - až jednou ta chvíle přijde - vzpomněli na to, že já jsem vám to řekl. Neřekl jsem vám to hned na začátku, protože jsem byl s vámi. 5Nyní jdu k tomu, který mě poslal, a nikdo z vás se mě neptá: 'Kam jdeš?' 6Spíše je vaše srdce plné zármutku, že jsem vám to pověděl. 7Ale já vám říkám pravdu: Je to pro vás dobré, abych já odešel. Jestliže totiž neodejdu, Přímluvce k vám nepřijde. Odejdu-li však, pošlu ho k vám. 8A on, až přijde, usvědčí svět ze hříchu, ze spravedlnosti a ze soudu. 9Ze hříchu: že ve mne nevěří; 10ze spravedlnosti: že odcházím k Otci a už mě neuvidíte; 11ze soudu: že vládce tohoto světa je už odsouzen. 12Měl bych vám ještě mnoho jiného říci, ale teď byste to nemohli snést. 13Ale až přijde on, Duch pravdy, uvede vás do celé pravdy. On totiž nebude mluvit sám ze sebe, ale bude mluvit to, co uslyší, a oznámí vám, co má přijít. 14On mě oslaví, protože z mého vezme a vám to oznámí. 15Všechno, co má Otec, je moje; proto jsem řekl, že z mého vezme a vám to oznámí. 16Zakrátko mě už nespatříte a opět zakrátko mě uvidíte.« 17Někteří z jeho učedníků se navzájem ptali: »Co to má znamenat, co nám říká: 'Zakrátko mě nespatříte a opět zakrátko mě uvidíte' a 'Odcházím k Otci'?« 18Říkali: »Co to má znamenat, co říká: 'Zakrátko'? Nevíme, co mluví.« 19Ježíš poznal, že se ho chtějí tázat, a proto jim řekl: »O tom se mezi sebou dohadujete, že jsem řekl: 'Zakrátko mě nespatříte a opět zakrátko mě uvidíte'? 20Amen, amen, pravím vám: Vy budete plakat a naříkat, svět se však bude radovat. Vy budete sice zarmouceni, ale váš zármutek se obrátí v radost. 21Žena, když rodí, má zármutek, protože přišla její hodina. Když však porodí dítě, nemyslí už na bolesti pro radost, že přišel na svět člověk. 22Tak i vy nyní máte zármutek. Ale zase vás uvidím a vaše srdce se bude radovat, a vaši radost vám nikdo nevezme. 23V ten den se mě už nebudete na nic ptát. Amen, amen, pravím vám: O cokoli budete prosit Otce ve jménu mém, dá vám. 24Dosud jste o nic neprosili ve jménu mém. Proste, a dostanete, aby se vaše radost naplnila. 25To vše jsem vám říkal obrazně. Přichází hodina, kdy k vám už nebudu mluvit obrazně, ale otevřeně vám budu podávat zvěst o Otci. 26V ten den budete prosit ve jménu mém a neříkám vám, že já budu prosit Otce za vás; 27vždyť sám Otec vás miluje, protože jste vy milovali mne a uvěřili jste, že jsem vyšel od Boha. 28Vyšel jsem od Otce a přišel jsem na svět; zase opouštím svět a jdu k Otci. 29Učedníci řekli Ježíšovi: »Teď mluvíš otevřeně, a ne obrazně. 30Nyní víme, že víš všechno a nepotřebuješ, aby se tě kdo na něco ptal. Proto věříme, že jsi vyšel od Boha.« 31Ježíš jim odpověděl: »Nyní už věříte? 32Hle, přichází hodina - ano, už je tu - kdy se rozprchnete, každý do svého domova, a mne necháte samotného. Přesto však nejsem sám, neboť Otec je se mnou. 33Toto jsem k vám mluvil, abyste měli ve mně pokoj. Ve světě budete mít soužení. Ale buďte dobré mysli. Já jsem přemohl svět.«
Jamieson Fausset Brown Bible Commentary 1 DISCOURSE AT THE SUPPER TABLE CONCLUDED. (John 16:1-33)
These things have I spoken unto you, that ye should not be offended--both the warnings and the encouragements just given.
2 They shall put you out of the synagogue-- (
John 9:22;
John 12:42).
the time cometh, that whosoever killeth you will think that he doeth God service--The words mean religious service--"that he is offering a service to God." (So Saul of Tarsus,
Gal 1:13-
Gal 1:14;
Phil 3:6).
4 these things I said not . . . at--from.
the beginning--He had said it pretty early (
Luke 6:22), but not quite as in
John 16:2.
because I was with you.
5 But now I go my way to him that sent me--While He was with them, the world's hatred was directed chiefly against Himself; but His departure would bring it down upon them as His representatives.
and none of you asketh me, Whither goest thou?--They had done so in a sort (
John 13:36;
John 14:5); but He wished more intelligent and eager inquiry on the subject.
6 But because I have said these things . . . sorrow hath filled your heart--Sorrow had too much paralyzed them, and He would rouse their energies.
7 It is expedient for you that I go away--
My Saviour, can it ever be
That I should gain by losing thee?
KEBLE.
Yes.
for if I go not away, the Comforter will not come unto you, but if I depart, I will send him unto you--(See on
John 7:39;
John 14:15).
8 And when he is come, he will, &c.--This is one of the passages most pregnant with thought in the profound discourses of Christ; with a few great strokes depicting all and every part of the ministry of the Holy Ghost in the world--His operation with reference to individuals as well as the mass, on believers and unbelievers alike [OLSHAUSEN].
he will reprove--This is too weak a word to express what is meant. Reproof is indeed implied in the term employed, and doubtless the word begins with it. But convict or convince is the thing intended; and as the one expresses the work of the Spirit on the unbelieving portion of mankind, and the other on the believing, it is better not to restrict it to either.
9 Of sin, because they believe not on me--As all sin has its root in unbelief, so the most aggravated form of unbelief is the rejection of Christ. The Spirit, however, in fastening this truth upon the conscience, does not extinguish, but, on the contrary, does consummate and intensify, the sense of all other sins.
10 Of righteousness, because I go to my Father, and ye see me no more--Beyond doubt, it is Christ's personal righteousness which the Spirit was to bring home to the sinner's heart. The evidence of this was to lie in the great historical fact, that He had "gone to His Father and was no more visible to men":--for if His claim to be the Son of God, the Saviour of the world, had been a lie, how should the Father, who is "a jealous God," have raised such a blasphemer from the dead and exalted him to His right hand? But if He was the "Faithful and True Witness," the Father's "Righteous Servant," "His Elect, in whom His soul delighted," then was His departure to the Father, and consequent disappearance from the view of men, but the fitting consummation, the august reward, of all that He did here below, the seal of His mission, the glorification of the testimony which He bore on earth, by the reception of its Bearer to the Father's bosom. This triumphant vindication of Christ's rectitude is to us divine evidence, bright as heaven, that He is indeed the Saviour of the world, God's Righteous Servant to justify many, because He bare their iniquities (
Isa 53:11). Thus the Spirit, in this clause, is seen convincing men that there is in Christ perfect relief under the sense of sin of which He had before convinced them; and so far from mourning over His absence from us, as an irreparable loss, we learn to glory in it, as the evidence of His perfect acceptance on our behalf, exclaiming with one who understood this point, "Who shall lay anything to the charge of God's elect? It is God that justifieth: Who is he that condemneth? It is Christ that died; yea, rather, that is risen again, who is even at the right hand of God," &c. (
Rom 8:33-
Rom 8:34).
11 Of judgment, because the prince of this world is judged--By supposing that the final judgment is here meant, the point of this clause is, even by good interpreters, quite missed. The statement, "The prince of this world is judged," means, beyond all reasonable doubt, the same as that in
John 12:31, "Now shall the prince of this world be cast out"; and both mean that his dominion over men, or his power to enslave and so to ruin them, is destroyed. The death of Christ "judged" or judicially overthrew him, and he was thereupon "cast out" or expelled from his usurped dominion (
Heb 2:14;
1John 3:8;
Col 2:15). Thus, then, the Spirit shall bring home to men's conscience: (1) the sense of sin, consummated in the rejection of Him who came to "take away the sin of the world"; (2) the sense of perfect relief in the righteousness of the Father's Servant, now fetched from the earth that spurned Him to that bosom where from everlasting He had dwelt; and (3) the sense of emancipation from the fetters of Satan, whose judgment brings to men liberty to be holy, and transformation out of servants of the devil into sons and daughters of the Lord Almighty. To one class of men, however, all this will carry conviction only; they "will not come to Christ"--revealed though He be to them as the life-giving One--that they may have life. Such, abiding voluntarily under the dominion of the prince of this world, are judged in his judgment, the visible consummation of which will be at the great day. To another class, however, this blessed teaching will have another issue--translating them out of the kingdom of darkness into the kingdom of God's dear Son.
12 when he, the Spirit of truth, is come . . . he shall not speak of himself--that is, from Himself, but, like Christ Himself, "what He hears," what is given Him to communicate.
he will show you things to come--referring specially to those revelations which, in the Epistles partially, but most fully in the Apocalypse, open up a vista into the Future of the Kingdom of God, whose horizon is the everlasting hills.
14 He shall glorify me; for he shall receive of mine and show it unto you--Thus the whole design of the Spirit's office is to glorify Christ--not in His own Person, for this was done by the Father when He exalted Him to His own right hand--but in the view and estimation of men. For this purpose He was to "receive of Christ"--all the truth relating to Christ--"and show it unto them," or make them to discern it in its own light. The subjective nature of the Spirit's teaching--the discovery to the souls of men of what is Christ outwardly--is here very clearly expressed; and, at the same time, the vanity of looking for revelations of the Spirit which shall do anything beyond throwing light in the soul upon what Christ Himself is, and taught, and did upon earth.
15 All things that the Father hath are mine--a plainer expression than this of absolute community with the Father in all things cannot be conceived, though the "all things" here have reference to the things of the Kingdom of Grace, which the Spirit was to receive that He might show it to us. We have here a wonderful glimpse into the inner relations of the Godhead.
16 A little while, and ye shall not see me; and again a little while, and ye shall see me, because I go to the Father--The joy of the world at their not seeing Him seems to show that His removal from them by death was what He meant; and in that case, their joy at again seeing Him points to their transport at His reappearance amongst them on His Resurrection, when they could no longer doubt His identity. At the same time the sorrow of the widowed Church in the absence of her Lord in the heavens, and her transport at His personal return, are certainly here expressed.
23 In that day--of the dispensation of the Spirit (as in
John 14:20).
ye shall ask--inquire of
me nothing--by reason of the fulness of the Spirit's teaching (
John 14:26;
John 16:13; and compare
1John 2:27).
24 Hitherto have ye asked nothing in my name--for "prayer in the name of Christ, and prayer to Christ, presuppose His glorification" [OLSHAUSEN].
ask--when I am gone, "in My name."
25 in proverbs--in obscure language, opposed to "showing plainly"--that is, by the Spirit's teaching.
26 I say not . . . I will pray the Father for you--as if He were not of Himself disposed to aid you: Christ does pray the Father for His people, but not for the purpose of inclining an unwilling ear.
27 For the Father himself loveth you, because ye have loved me--This love of theirs is that which is called forth by God's eternal love in the gift of His Son mirrored in the hearts of those who believe, and resting on His dear Son.
28 I came forth from the Father, &c.--that is, "And ye are right, for I have indeed so come forth,and shall soon return whence I came." This echo of the truth, alluded to in
John 16:27, seems like thinking aloud, as if it were grateful to His own spirit on such a subject and at such an hour.
29 His disciples said, . . . now speakest thou plainly, and speakest no proverb--hardly more so than before; the time for perfect plainness was yet to come; but having caught a glimpse of His meaning (it was nothing more), they eagerly express their satisfaction, as if glad to make anything of His words. How touchingly does this show both the simplicity of their hearts and the infantile character of their faith!
31 Jesus answered . . . Do ye now believe?--that is, "It is well ye do, for it is soon to be tested, and in a way ye little expect."
the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone; and yet I am not alone--A deep and awful sense of wrong experienced is certainly expressed here, but how lovingly! That He was not to be utterly deserted, that there was One who would not forsake Him, was to Him matter of ineffable support and consolation; but that He should be without all human countenance and cheer, who as Man was exquisitely sensitive to the law of sympathy, would fill themselves with as much shame, when they afterwards recurred to it, as the Redeemer's heart in His hour of need with pungent sorrow. "I looked for some to take pity, but there was none; and for comforters, but I found none" (
Ps 69:20).
because the Father is with me--how near, and with what sustaining power, who can express?
33 These things I have spoken unto you--not the immediately preceding words, but this whole discourse, of which these were the very last words, and which He thus winds up.
that in me ye might have peace--in the sublime sense before explained. (See on
John 14:27).
In the world ye shall have tribulation--specially arising from its deadly opposition to those who "are not of the world, but chosen out of the world." So that the "peace" promised was far from an unruffled one.
I have overcome the world--not only before you, but for you, that ye may be able to do the same (
1John 5:4-5).