John 16:28 Komentář

Among other glorious things God hath spoken of himself this is one, I wound, and I heal, Deu. 32, 39. Christ's discourse in this chapter, which continues and concludes his farewell sermon to his disciples, does so. I. Here are wounding words in the notice he gives them of the troubles that were before them (Joh 16:1-6). II. Here are healing words in the comforts he administers to them for their support under those troubles, which are five: - 1. That he would send them the Comforter (Joh 16:7-15). 2. That he would visit them again at his resurrection (Joh 16:16-22). 3. That he would secure to them an answer of peace to all their prayers (Joh 16:23-27). 4. That he was now but returning to his Father (Joh 16:28-32). 5. That, whatever troubles they might meet with in this world, by virtue of his victory over it they should be sure of peace in him (Joh 16:33).

Two things Christ here comforts his disciples with: - I. With an assurance that, though he was leaving the world, he was returning to his Father, from whom he came forth Joh 16:28-32, where we have, 1. A plain declaration of Christ's mission from the Father, and his return to him (Joh 16:28): I came forth from the Father, and am come, as you see, into the world. Again, I leave the world, as you will see shortly, and go to the Father. This is the conclusion of the whole matter. There was nothing he had more inculcated upon them than these two things - whence he came, and whither he went, the Alpha and Omega of the mystery of godliness (Ti1 3:16), that the Redeemer, in his entrance, was God manifest in the flesh, and in his exit was received up into glory. (1.) These two great truths are here, [1.] Contracted, and put into a few words. Brief summaries of Christian doctrine are of great use to young beginners. The principles of the oracles of God brought into a little compass in creeds and catechisms have, like the beams of the sun contracted in a burning glass, conveyed divine light and heat with a wonderful power. Such we have, Job 28:28; Ecc 12:13; Ti1 1:15; Tit 2:11, Tit 2:12; Jo1 5:11; much in a little. [2.] Compared, and set the one over against the other. There is an admirable harmony in divine truths; they both corroborate and illustrate one another; Christ's coming and his going do so. Christ had commended his disciples for believing that he came forth from God (Joh 16:27), and thence infers the necessity and equity of his returning to God again, which therefore should not seem to them either strange or sad. Note, The due improvement of what we know and own would help us into the understanding of that which seems difficult and doubtful. (2.) If we ask concerning the Redeemer whence he came, and whither he went, we are told, [1.] That he came from the Father, who sanctified and sealed him; and he came into this world, this lower world, this world of mankind, among whom by his incarnation he was pleased to incorporate himself. Here his business lay, and hither he came to attend it. He left his home for this strange country; his palace for this cottage; wonderful condescension! [2. That, when he had done his work on earth, he left the world, and went back to his Father at his ascension. He was not forced away, but made it his own act and deed to leave the world, to return to it no more till he comes to put an end to it; yet still he is spiritually present with his church, and will be to the end. 2. The disciples' satisfaction in this declaration (Joh 16:29, Joh 16:30): Lo, now speakest though plainly. It should seem, this one word of Christ did them more good than all the rest, though he had said many things likely enough to fasten upon them. The Spirit, as the wind, blows when and where, and by what word he pleases; perhaps a word that has been spoken once, yea twice, and not perceived, yet, being often repeated, takes hold at last. Two things they improved in by this saying: - (1.) In knowledge: Lo, now speakest thou plainly. When they were in the dark concerning what he said, they did not say, Lo, now speakest thou obscurely, as blaming him; but now that they apprehend his meaning they give him glory for condescending to their capacity: Lo, now speakest thou plainly. Divine truths are most likely to do good when they are spoken plainly, Co1 2:4. Observe how they triumphed, as the mathematician did with his heurēka, heurēka, when he had hit upon a demonstration he had long been in quest of: I have found it, I have found it. Note, When Christ is pleased to speak plainly to our souls, and to bring us with open face to behold his glory, we have reason to rejoice in it. (2.) In faith: Now are we sure. Observe, [1.] What was the matter of their faith: We believe that thou camest forth from God. He had said (Joh 16:27) that they did believe this; "Lord" (say they) "we do believe it, and we have cause to believe it, and we know that we believe it, and have the comfort of it." [2.] What was the motive of their faith - his omniscience. This proved him a teacher come from God, and more than a prophet, that he knew all things, which they were convinced of by this that he resolved those doubts which were hid in their hearts, and answered the scruples they had not confessed. Note, Those know Christ best that know him by experience, that can say of his power, It works in me; of his love, He loved me. And this proves Christ not only to have a divine mission, but to be a divine person, that he is a discerner of the thoughts and intents of the heart, therefore the essential, eternal Word, Heb 4:12, Heb 4:13. He has made all the churches to know that he searches the reins and the heart, Rev 2:23. This confirmed the faith of the disciples here, as it made the first impression upon the woman of Samaria that Christ told her all the things that ever she did (Joh 4:29), and upon Nathanael that Christ saw him under the fig-tree, Joh 1:48, Joh 1:49. These words, and needest not that any man should ask thee, may bespeak either, First, Christ's aptness to teach. He prevents us with his instructions, and is communicative of the treasures of wisdom and knowledge that are hid in him, and needs not to be importuned. Or, Secondly, His ability to teach: "Thou needest not, as other teachers, to have the learners' doubts told thee, for thou knowest, without being told, what they stumble at." The best of teachers can only answer what is spoken, but Christ can answer what is thought, what we are afraid to ask, as the disciples were, Mar 9:32. Thus he can have compassion, Heb 5:2. 3. The gentle rebuke Christ gave the disciples for their confidence that they now understood him, Joh 16:31, Joh 16:32. Observing how they triumphed in their attainments, he said, "Do you now believe? Do you now look upon yourselves as advanced and confirmed disciples? Do you now think you shall make no more blunders? Alas! you know not your own weakness; you will very shortly be scattered every man to his own," etc. Here we have, (1.) A question, designed to put them upon consideration: Do you now believe? [1.] "If now, why not sooner? Have you not heard the same things many a time before?" Those who after many instructions and invitations are at last persuaded to believe have reason to be ashamed that they stood it out so long. [2.] "If now, why not ever? When an hour of temptation comes, where will your faith be then?" As far as there is inconstancy in our faith there is cause to question the sincerity of it, and to ask, "Do we indeed believe?" (2.) A prediction of their fall, that, how confident soever they were now of their own stability, in a little time they would all desert him, which was fulfilled that very night, when, upon his being seized by a party of the guards, all his disciples forsook him and fled, Mat 26:56. They were scattered, [1.] From one another; they shifted every one for his own safety, without any care or concern for each other. Troublous times are times of scattering to Christian societies; in the cloudy and dark day the flock of Christ is dispersed, Eze 34:12. So Christ, as a society, is not visible. [2.] Scattered for him: You shall leave me alone. They should have been witnesses for him upon his trial, should have ministered to him in his sufferings; if they could have given him no comfort they might have done him some credit; but they were ashamed of his chain, and afraid of sharing with him in his sufferings, and left him alone. Note, Many a good cause, when it is distressed by its enemies, is deserted by its friends. The disciples had continued with Christ in his other temptations and yet turned their back upon him now; those that are tried, do not always prove trusty. If we at any time find our friends unkind to us, let us remember that Christ's were so to him. When they left him alone, they were scattered every man to his own; not to their own possessions or habitations, these were in Galilee; but to their own friends and acquaintance in Jerusalem; every one went his own way, where he fancied he should be most safe. Every man to secure his own; himself and his own life. Note, Those will not dare to suffer for their religion that seek their own things more than the things of Christ, and that look upon the things of this world as their ta idia - their own property, and in which their happiness is bound up. Now observe here, First, Christ knew before that his disciples would thus desert him in the critical moment, and yet he was still tender of them, and in nothing unkind. We are ready to say of some, "If we could have foreseen their ingratitude, we would not have been so prodigal of our favours to them;" Christ did foresee theirs, and yet was kind to them. Secondly, He told them of it, to be a rebuke to their exultation in their present attainments: "Do you now believe? Be not high-minded, but fear; for you will find your faith so sorely shaken as to make it questionable whether it be sincere or no, in a little time." Note, even when we are taking the comfort of our graces, it is good to be reminded of our dangers from our corruptions. When our faith is strong, our love flaming, and our evidences are clear, yet we cannot infer thence that tomorrow shall be as this day. Even when we have most reason to think we stand, yet we have reason enough to take heed lest we fall. Thirdly, He spoke of it as a thing very near. The hour was already come, in a manner, when they would be as shy of him as ever they had been fond of him. Note, A little time may produce great changes, both concerning us and in us. (3.) An assurance of his own comfort notwithstanding: Yet I am not alone. He would not be thought to complain of their deserting him, as if it were any real damage to him; for in their absence he should be sure of his Father's presence, which was instar omnium - every thing: The Father is with me. We may consider this, [1.] As a privilege peculiar to the Lord Jesus; the Father was so with him in his sufferings as he never was with any, for still he was in the bosom of the Father. The divine nature did not desert the human nature, but supported it, and put an invincible comfort and an inestimable value into his sufferings. The Father had engaged to be with him in his whole undertaking (Psa 89:21 etc.), and to preserve him (Isa 49:8); this emboldened him, Isa 50:7. Even when he complained of his Father's forsaking him, yet he called him My God, and presently after was so well assured of his favourable presence with him as to commit his Spirit into his hand. This he had comforted himself with all along (Joh 8:29), He that sent me is with me, the Father hath not left me alone, and especially now at last. This assists our faith in the acceptableness of Christ's satisfaction; no doubt, the Father was well pleased in him, for he went along with him in his undertaking from first to last. [2.] As a privilege common to all believers, by virtue of their union with Christ; when they are alone, they are not alone, but the Father is with them. First, When solitude is their choice, when they are alone, as Isaac in the field, Nathanael under the fig-tree, Peter upon the house-top, meditating and praying, the Father is with them. Those that converse with God in solitude are never less alone than when alone. A good God and a good heart are good company at any time. Secondly, When solitude is their affliction, their enemies lay them alone, and their friends leave them so, their company, like Job's, is made desolate; yet they are not so much alone as they are thought to be, the Father is with them, as he was with Joseph in his bonds and with John in his banishment. In their greatest troubles they are as one whom his father pities, as one whom his mother comforts. And, while we have God's favourable presence with us, we are happy, and ought to be easy, though all the world forsake us. Non deo tribuimus justum honorem nisi solus ipse nobis sufficiat - We do not render due honour to God, unless we deem him alone all-sufficient. - Calvin. II. He comforts them with a promise of peace in him, by virtue of his victory over the world, whatever troubles they might meet with in it (Joh 16:33): "These things have I spoken, that in me you might have peace; and if you have it not in me you will not have it at all, for in the world you shall have tribulation; you must expect no other, and yet may cheer up yourselves, for I have overcome the world." Observe, 1. The end Christ aimed at in preaching this farewell sermon to his disciples: That in him they might have peace. He did not hereby intend to give them a full view of that doctrine which they were shortly to be made masters of by the pouring out of the Spirit, but only to satisfy them for the present that his departure from them was really for the best. Or, we may take it more generally: Christ had said all this to them that by enjoying him they might have the best enjoyment of themselves. Note, (1.) It is the will of Christ that his disciples should have peace within, whatever their troubles may be without. (2.) Peace in Christ is the only true peace, and in him alone believers have it, for this man shall be the peace, Mic 5:5. Through him we have peace with God, and so in him we have peace in our own minds. (3.) The word of Christ aims at this, that in him we may have peace. Peace is the fruit of the lips, and of his lips, Isa 57:19. 2. The entertainment they were likely to meet with in the world: "You shall not have outward peace, never expect it." Though they were sent to proclaim peace on earth, and good-will towards men, they must expect trouble on earth, and ill-will from men. Note, It has been the lot of Christ's disciples to have more or less tribulation in this world. Men persecute them because they are so good, and God corrects them because they are no better. Men design to cut them off from the earth, and God designs by affliction to make them meet for heaven; and so between both they shall have tribulation. 3. The encouragement Christ gives them with reference hereto: But be of good cheer, tharseite. "Not only be of good comfort, but be of good courage; have a good heart on it, all shall be well." Note, In the midst of the tribulations of this world it is the duty and interest of Christ's disciples to be of good cheer, to keep up their delight in God whatever is pressing, and their hope in God whatever is threatening; as sorrowful indeed, in compliance with the temper of the climate, and yet always rejoicing, always cheerful (Co2 6:10), even in tribulation, Rom 5:3. 4. The ground of that encouragement: I have overcome the world. Christ's victory is a Christian triumph. Christ overcame the prince of this world, disarmed him, and cast him out; and still treads Satan under our feet. He overcame the children of this world, by the conversion of many to the faith and obedience of his gospel, making them the children of his kingdom. When he sends his disciples to preach the gospel to all the world, "Be of good cheer," says he, "I have overcome the world as far as I have gone, and so shall you; though you have tribulation in the world, yet you shall gain your point, and captivate the world," Rev 6:2. He overcame the wicked of the world, for many a time he put his enemies to silence, to shame; "And be you of good cheer, for the Spirit will enable you to do so too." He overcame the evil things of the world by submitting to them; he endured the cross, despising it and the shame of it; and he overcame the good things of it by being wholly dead to them; its honours had no beauty in his eye, its pleasures no charms. Never was there such a conqueror of the world as Christ was, and we ought to be encouraged by it, (1.) Because Christ has overcome the world before us; so that we may look upon it as a conquered enemy, that has many a time been baffled. Nay, (2.) He has conquered it for us, as the captain of our salvation. We are interested in his victory; by his cross the world is crucified to us, which bespeaks it completely conquered and put into our possession; all is yours, even the world. Christ having overcome the world, believers have nothing to do but to pursue their victory, and divide the spoil; and this we do by faith, Jo1 5:4. We are more than conquerors through him that loved us.

These things have I spoken unto you,.... Concerning the world's hatred and persecution of them, and the little regard they would show to their doctrine: these things Christ thought, proper to give them notice of before hand, that expecting them, they might be prepared for them, and be fortified against them; that, says he, ye should not be offended: his view in speaking of them, was not to discourage them, but to prevent their stumbling at them, and falling by them. Hardships coming upon persons at unawares, bear the harder upon their spirits, and they are more apt to take offence at them and be impatient under them, which is prevented by previous intimation: had Christ said nothing of these things that should befall his disciples, they might have surprised them, and have been a stumbling to them; and might have tempted them to have relinquished their profession of him, and dropped their ministerial work; whereas being apprized of them before hand, they were not so shocking to them. This shows the tender concern of Christ for his disciples, how careful he was to remove, every occasion of stumbling, or what might be matter of offence to them; and may teach us to act in such like manner towards one another, in this, or any other case.

Now are we sure that thou knowest all things,.... Not only all men, but all things, even the secrets of men's hearts, of which the apostles had now a convincing proof; for whereas Christ had delivered some expressions, Joh 16:16; which they did not understand, and were desirous to ask him the meaning of, Joh 16:19; which he knowing, being God omniscient, prevents their putting the question to him, and enters upon a discourse, in which he so clearly explained what they wanted to be informed of, without their asking him, that they were fully assured that he must know all things; and, as they add, needest not that any man should ask thee: the meaning is, that should Christ deliver anything not so intelligible to any of his audience, and they were desirous of knowing the sense of it, there would be no need of putting the question in form to him, since he is privy to the first motion of desire rising up in the mind; and can, and will, if he thinks fit, explain himself on such an head, to the satisfaction of the person, without ever asking him; at least there is no need of putting the question to make him acquainted with his desire, this being before known unto him. By this we believe that thou camest forth from God; was the true Messiah, and had his mission and commission from God, as such; doubtless they believed this before, but this instance of Christ's omniscience was a strengthening proof of it. So Nathanael, by Christ's saying to him, that before Philip called him, and when he was under the fig tree, he saw him when he thought no eye did but an omniscient one; it laid him under such full convictions of him, as at once to acknowledge him the Son of God, the King of Israel. This is one of the signs and characters of the Messiah with the Jews, that he should have a discerning spirit of men and things, according to Isa 11:3 (c). (c) T. Bab. Sanhedrin, fol. 93. 2.

This, then, being the case, it was not the Father whom, after His lengthened intercourse with them, they were ignorant of, but it was the Son; and accordingly the Lord, while upbraiding Philip for not knowing Himself who was the object of their ignorance, wished Himself to be acknowledged indeed as that Being whom He had reproached them for being ignorant of after so long a time-in a word, as the Son. And now it may be seen in what sense it was said, "He that hath seen me hath seen the Father," -even in the same in which it was said in a previous passage, "I and my Father are one." Wherefore? Because "I came forth from the Father, and am come into the world" and, "I am the way: no man cometh unto the Father, but by me; " and, "No man can come to me, except the Father draw him; " and, "All things are delivered unto me by the Father; " and, "As the Father quickeneth (the dead), so also doth the Son; " and again, "If ye had known me, ye would have known the Father also."

And these indeed are testimonies bearing on the incarnation of the Word; and there are also very many others. But let us also look at the subject in hand,-namely, the question, brethren, that in reality the Father's power, which is the Word, came down from heaven, and not the Father Himself. For thus He speaks: "I came forth from the Father, and am come." Now what subject is meant in this sentence, "I came forth from the Father," but just the Word? And what is it that is begotten of Him, but just the Spirit, that is to say, the Word? But you will say to me, How is He begotten? In your own case you can give no explanation of the way in which you were begotten, although you see every day the cause according to man; neither can you tell with accuracy the economy in His case. For you have it not in your power to acquaint yourself with the practised and indescribable art (method) of the Maker, but only to see, and understand, and believe that man is God's work. Moreover, you are asking an account of the generation of the Word, whom God the Father in His good pleasure begat as He willed. Is it not enough for you to learn that God made the world, but do you also venture to ask whence He made it? Is it not enough for you to learn that the Son of God has been manifested to you for salvation if you believe, but do you also inquire curiously how He was begotten after the Spirit? No more than two, in sooth, have been put in trust to give the account of His generation after the flesh; and are you then so bold as to seek the account (of His generation) after the Spirit, which the Father keeps with Himself, intending to reveal it then to the holy ones and those worthy of seeing His face? Rest satisfied with the word spoken by Christ, viz., "That which is born of the Spirit is spirit," just as, speaking by the prophet of the generation of the Word, He shows the fact that He is begotten, but reserves the question of the manner and means, to reveal it only in the time determined by Himself. For He speaks thus: "From the womb, before the morning star, I have begotten Thee."

How great is the advantage of going out of the world, Christ Himself, the Teacher of our salvation and of our good works, shows to us, who, when His disciples were saddened that He said that He was soon to depart, spoke to them, and said, "If ye loved me, ye would surely rejoice because I go to the Father; " teaching thereby, and manifesting that when the dear ones whom we love depart from the world, we should rather rejoice than grieve. Remembering which truth, the blessed Apostle Paul in his epistle lays it down, saying, "To me to live is Christ, and to die is gain; " counting it the greatest gain no longer to be held by the snares of this world, no longer to be liable to the sins and vices of the flesh, but taken away from smarting troubles, and freed from the envenomed fangs of the devil, to go at the call of Christ to the joy of eternal salvation.

A perfect faith in the Son, which believes and loves the fact that he has come forth from God, has access to the Father without any need of his intervention. The confession that the Son was born and sent from God entitles such a person to a direct audience with God and to love from him. And so the narrative of Jesus’ birth and coming must be taken in the strictest and most literal sense. He says, “I went forth from God,” conveying the fact that his nature is exactly what was given to him by his birth. For what being other than God could go forth from God, that is, could enter upon existence by being born from him? And then he continues, “And I have come from the Father into this world.” In order that he might assure us that this going forth from God means his birth from the Father, he tells us that he came from the Father into the world, referring here to his incarnation. When he said prior to this that he “went forth from God,” however, there he was referring to his [birth by] nature. Since he put on record first the fact of his going forth from God, and then his coming from the Father, we cannot say that the going and the coming are the same thing. Coming from the Father and going forth from God are not synonymous. Perhaps we might paraphrase them instead as “birth” and “presence,” knowing that they are as different in meaning as these two words. It is one thing to have gone forth from God, entering into a substantial existence [with him] by birth. It is quite another, however, to have come from the Father into this world [by birth] in order to accomplish the mysteries of our salvation.

(vi. de. Trin. c. 31) Perfect faith in the Son, which believes and loves what has come forth from God, and deserveth to be heard and loved for its own sake, this faith confessing the Son of God, born from Him, and sent by Him, needeth not an intercessor with the Father: wherefore it follows, And have believed that I came forth from God. His nativity and advent are signified by, I came forth from the Father, and am come into the world. The one is dispensation, the other nature. To have come from the Father, and to have come forth from God, have not the same meaning; because it is one thing to have come forth from God in the relation of Sonship, another thing to have come from the Father into this world to accomplish the mystery of our salvation. Since to come forth from God is to subsist as His Son, what else can He be but God.

I came forth from God, and am come into the world,

(Hom. lxxix) As it was consolatory to them to hear of His resurrection, and how He came from God, and went to God, He dwells again and again on these subjects: Again I leave the world, and go to the Father. The one was a proof that their faith in Him was not vain: the other that they would still be under His protection.

"And ye have believed," He adds, "that I came out from God. I came forth from the Father, and am come into the world: again I leave the world, and go to the Father." Clearly we have believed. For surely it ought not to be accounted a thing incredible because of this, that in coming to the world He came forth in such a sense from the Father that He did not leave the Father behind; and that, on leaving the world, He goes to the Father in such a sense that He does not actually forsake the world. For He came forth from the Father because He is of the Father; and He came into the world, in showing to the world His bodily form, which He had received of the Virgin. He left the world by a bodily withdrawal, He proceeded to the Father by His ascension as man, but He forsook not the world in the ruling activity of His presence.

(Tr. ci. 4) The word ask here means not only to seek for, but to ask a question: the Greek word from which it is translated has both meanings. (Tr. cii) But does He love us because we love Him; or rather do not we love Him, because He loved us? This is what the Evangelist says, Let us love God, because God first loved us. (1 John 4:19) The Father then loves us, because we love the Son, (Diligamus Deum, Vulg.) it being from the Father and the Son, that we receive the love from the Father and the Son. He loves what He has made; but He would not make in us what He loved, except He loved us in the first place. (Tr. cii) He came forth from the Father, because He is of the Father; He came into the world, because He showed Himself in the body to the world. He left the world by His departure in the body, and went to the Father by the ascension of His humanity, nor yet in respect of the government of His presence, left the world; just as when He went forth from the Father and came into the world, He did so in such wise as not to leave the Father. But our Lord Jesus Christ, we read, was asked questions, and petitioned after His resurrection: for when about to ascend to Heaven He was asked by His disciples when He would restore the kingdom to Israel; when in Heaven He was asked by Stephen, to receive his spirit. And who would dare to say that as mortal He might be asked, as immortal He might not? I think then that when He says, In that day ye shall ask Me nothing, He refers not to the time of His resurrection, but to that time when we shall see Him as He is: which vision is not of this present life, but of the life everlasting, when we shall ask for nothing, ask no questions, because there will remain nothing to be desired, nothing to be learnt. (Tr. cii) The word whatsoever, must not be understood to mean any thing, but something which with reference to obtaining the life of blessedness is not nothing. That is not sought in the Saviour's name, which is sought to the hindering of our salvation; for by, in My name, must be understood not the mere sound of the letters or syllables, but that which is rightly and truly signified by that sound. He who holds any notion concerning Christ, which should not be held of the only Son of God, does not ask in His name. But he who thinks rightly of Him, asks in His name, and receives what he asks, if it be not against his eternal salvation: he receives when it is right he should receive; for some things are only denied at present in order to be granted at a more suitable time. Again, the words, He will give it you, only comprehend those benefits which properly appertain to the persons who ask. All saints are heard for themselves, but not for all; for it is not, will give, simply, but, will give you; what follows: Hitherto have ye asked nothing in My name, may be understood in two ways: either that they had not asked in His name, because they had not known it as it ought to be known; or, Ye have asked nothing, because with reference to obtaining the thing ye ought to ask for, what ye have asked for is to be counted nothing. That therefore they may ask in His name not for what is nothing, but for the fulness of joy, He adds, Ask and ye shall receive, that your joy may be full. This full joy is not carnal, but spiritual joy; and it will be full, when it is so great that nothing can be added to it. (1. de Trin. c. 8) And this is that full joy, than which nothing can be greater, viz. to enjoy God, the Trinity, in the image of Whom we are made. (Tr. cii) Whatsoever then is asked, which appertained to the getting this joy, this must be asked in the name of Christ. For His saints that persevere in asking for it, He will never in His divine mercy disappoint. But whatever is asked beside this is nothing, i. e. not absolutely nothing, but nothing in comparison (computatione) with so great a thing as this. It follows: These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall show you plainly of the Father. The hour of which He speaks may be understood of the future life, when we shall see Him, as the Apostle saith, face to face, (1 Cor. 13:12) and, These things have I spoken to you in proverbs, of that which the Apostle saith, Now we see as in a glass darkly. But I will show you that the Father shall be seen through the Son; For no man knoweth the Father save the Son, and he to whom the Son shall reveal Him. (Mat. 11:17) (Tr. cii. c. 3) But this sense seems to be interfered with by what follows: At that day ye shall ask in My name. What shall we have to ask for in a future life, when all our desires shall be satisfied? Asking implies the want of something. It remains then that we understand the words of Jesus going to make His disciples spiritual, from being carnal and natural beings. The natural man so understands whatever he hears of God in a bodily sense, as being unable to conceive any other. Wherefore whatever Wisdom saith of the incorporeal, immutable substance are proverbs to him, not that he accounts them proverbs, but understands them as if they were proverbs. But when, become spiritual, he hath begun to discern all things, though in this life he see but in a glass and in part, ye doth he perceive, not by bodily sense, not by idea of the imagination, but by most sure intelligence of the mind, perceive and hold that God is not body, but spirit: the Son showeth so plainly of the Father, that He who showeth is seen to be of the same nature with Him who is shewn. Then they who ask, ask in His name, because by the sound of that name they understand nothing but the thing itself which is expressed by that name. These are able to think that our Lord Jesus Christ, in so far as He is man, intercedes with the Father for us, in so far as He is God, hears us together with the Father: which I think is His meaning when He says, And I say not unto you that I will pray the Father for you. To understand this, viz. how that the Son does not ask the Father, but Father and Son together hear those who ask, is beyond the reach of any but the spiritual vision.

Herein, then, in the fact that our Lord went back to the Father and returned with power to the place from which He knew that He had gone forth, is proof clear and incontrovertible, that He was not one of the false prophets, and that He did not come to utter to us the promptings of man's private judgment, or to teach us doctrines contrary to the Father's Will, as the demented Jews ignorantly imagined. Granting then, (so a man might speak, wishing to combat the perverse opinions of the Jews) that He was not the true Christ, as you say. O Jews, and that without the approval of God the Father He introduced the teaching of the life according to the Gospel, showing that the commandment of the Law was now barren, and so profitless for the attainment of perfection in piety; (for you accuse Him as a Sabbath-breaker, and, when He did any wonderful works among you, you impiously said that He used to do them by Beelzebub the prince of the devils); how then was it that He ascended into heaven itself? How was it that the Father gave a share of His throne, and the angels threw open wide the gates of heaven, to Him Who combated His decrees as you say, and propounded doctrines contrary to the Will of the Sovereign of the Universe? Was His Ascension unobserved? Of a truth, great was the crowd of witnesses to whom the Divine and heavenly messenger spake the words: Ye men of Galilee, why stand ye looking into heaven? this Jesus, Which was received up from you into heaven, shall so come in like manner as ye beheld Him going into heaven. What hast thou, O Jews, to say in reply? Wilt thou not honour with obedience even the voice of an angel? Wilt thou not accept the testimony of the witnesses, though those who gazed upon the scene were many in number? And yet the Law says clearly, In the mouth of two or three witnesses shall every word be established. How then any longer can the reproach of being a false prophet be brought with any justice against Him, Who of His own power returns to the Father in heaven? And will it not rather follow, by the convincing logic of facts, that we should entertain the firm conviction that He came from God, that is from the Father, and is in fact no other than He Whom the Law and the prophets foretold unto us? And when He says that He came into this world and again left the world and went to the Father, He does not mean that He either abandoned the Father when He became Man, nor that He abandoned the race of man when in His flesh He went to the Father; for He is truly God, and with His ineffable power filleth all things, and is not far from anything that exists.

When Jesus says that he came into this world and again left the world and went to the Father, he does not mean that he either abandoned the Father when he became man or that he abandoned the human race when, in the flesh, he went to the Father. For he is truly God and with his ineffable power fills all things and is not far from anything that exists.

He came forth from the Father and came into the world because he made himself visible to the world in his humanity, who in his divinity was invisible along with the Father. He came forth from the Father, because he appeared not in that form in which he is equal to the Father but in the lesser one of a created being that he took on himself. And he came into the world because, in the form of a servant that he accepted, he offered himself to be seen even by those who love this world. Again, he left the world behind and returned to the Father because he removed from the sight of those who love the world what they had seen, and he taught to those who love him that he should be believed to be equal to the Father. He left the world behind and returned to the Father because by his ascension he brought the humanity that he had put on to the place of invisible realities.

Some of the things said concerning Christ make known the fact of his origin from the Father as cause.… For from him he derives both his being and all that he has. His being was by generative and not by creative means, as, “I came forth, and I have come,” and “I live because of the Father.” But all that he has is not by free gift or by teaching, but in a causal sense, as “the Son is not able to do anything of himself, unless he sees the Father doing anything.” For if the Father does not exist, neither does the Son. For the Son is of the Father and in the Father and with the Father, and not after the Father. In a similar way also what he does is of him and with him. For there is one and the same—not similar but the same—will and energy and power in the Father, Son and Holy Spirit.

And since the report that He came forth from God and goes again to God comforted them in various respects, He speaks of this often. Therefore they themselves also, having benefited from hearing this and having been encouraged, what do they say?

2160 Because he had mentioned his coming forth from the Father, he now comments more fully on it, saying, I came (exivi, came forth) from the Father and have come (veni) into the world. This shows his intimacy with the Father. He first mentions his coming forth from the Father; and secondly, his return to the Father (v 28). 2161 The Son proceeds or comes from the Father in two ways: one is eternal, the other temporal. He refers to the eternal procession when he says, I came (came forth, exivi) from the Father, eternally begotten from him. Everything which comes forth from another was first in it. There are three ways one thing can be in something else. First, as what is contained is in its container; second, as a part in some whole; thirdly, as an accident in its subject and as an effect in its cause. What comes forth is in that from which it comes forth in one of these ways. In the first two ways, what comes forth remains the same individual it was. For example, what comes from the keg is the very same wine that was in the keg; and the very same part that was in the whole comes from the whole. In the other two ways what comes forth is not the same individual. Now none of these ways apply to God: for since God is entirely simple, and is in some place only metaphorically speaking, we cannot say that the Son is in God like some part, or that the Son is contained in a container. Rather, the Son is in the Father by a oneness of essence: "I and the Father are one" (10:30). For the entire essence of the Father is the entire essence of the Son, and vice versa. Consequently, the Son does not come forth from the Father in the previously mentioned ways. For when a part comes from the whole, it is distinct from the whole in essence: for when a part comes from the whole it becomes a being in act, while in the whole it was only a being in potency. Likewise, what comes from being contained in some container now occupies a different place than it did. But the Son does not come forth from the Father to occupy a different place because he fills all things, "Do I not fill heaven and earth?" (Jer 23:24). Nor is the Son split off from the Father because the Father cannot be divided. Rather, the Son comes forth by reason of a distinction in person. Thus, insofar as the coming forth of the Son presupposes some kind of existing in another, this indicates a unity of essence; while insofar as there is a certain coming forth, a distinction in person is indicated. "His coming forth is from the highest heaven," that is, from God the Father (Ps 19:6); "You are my son, born before the day-star rises" (Ps 110:3). In material things, what comes forth from another is no longer in it, since it comes from it by a separation from it in place or in essence. This is not the kind of coming forth we have here, for the Son came forth from the Father from all eternity in such a way that the Son is still in the Father from all eternity. And so when the Son is in the Father, he comes forth, and when the Son comes forth he is in the Father: so the Son is always in the Father and always coming forth from the Father. 2162 He mentions his temporal coming when he says, I have come into the world. Just as the Son's coming forth from the Father from eternity does not involve a change of place, neither does his coming into the world imply a change of place. Since the Father is in the Son and the Son is in the Father, then just as the Father fills all things, so does the Son; nor is there any place to go. Thus the Son is said to have come into the world because he assumed a human nature, which had its origin from the world as far as its body was concerned. But the Son did not move to a new place. "He came to his own home, and his own people received him not" (1:11). 2163 Then when he says, again, I am leaving the world and going to the Father, he speaks of his return to the Father. First he mentions his leaving the world, again, I am leaving the world, but not ceasing to govern us by his providence, because he is always governing the world together with the Father, and he is always with the faithful by the help of his grace: "I am with you always, to the close of the age" (Mt 28:20). Rather, he left the world by withdrawing from the physical sight of the worldly. Secondly, he mentions his return to the Father when he says, and going to the Father, whom he had never left. He goes insofar as he offered himself to the Father in his passion: "Christ... gave himself up for us, a fragrant offering and sacrifice to God" (Eph 5:2). Again, he goes to the Father insofar as by his resurrection his human nature became like the Father in its immortality: "the life he lives he lives to God" (Rom 6:10). Further, he goes to the Father by ascending into the heavens where he shines in a special way with divine glory: "So then the Lord Jesus, after he had spoken to them, was taken up into heaven, and sat down at the right hand of God" (Mk 16:19); "But now I am going to him who sent me; yet none of you asks me, 'Where are you going?'"

Christ warns his disciples, and foretells the persecutions they should receive from the Jews, Joh 16:1-4. Foretells his death, and promises them the Comforter, Joh 16:5-7. Points out his operations among the Jews, and in the world, Joh 16:8-11. His peculiar influences on the souls of the disciples, Joh 16:12-15. Speaks figuratively of his death and resurrection, at which his disciples are puzzled, Joh 16:16-18. He explains and illustrates the whole by a similitude, Joh 16:19-22. Shows himself to be the Mediator between God and man, and that all prayers must be put up in his name, Joh 16:23-28. The disciples clearly comprehend his meaning and express their strong faith in him, Joh 16:29, Joh 16:30. He again foretells their persecution, and promises them his peace and support, Joh 16:31-33.

I came forth from the Father - With whom I existed from eternity in glory. Am come into the world - By my incarnation. I leave the world - By my death. And go to the Father - By my ascension. These four words contain the whole economy of the Gospel of man's salvation, and a consummate abridgment of the Christian faith. This gave the disciples a key to the whole of our Lord's discourse; and especially to that part, Joh 16:16, that had so exceedingly embarrassed them, as appears by Joh 16:17, Joh 16:18.

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.

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 Joh 16:27, seems like thinking aloud, as if it were grateful to His own spirit on such a subject and at such an hour.