요한복음 16:26 주석

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).

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.

I came forth from the Father,.... This is the sum of what the apostle believed, and Christ, in these discourses of his, had been speaking of. This his coming forth from the Father is to be understood, not of his eternal filiation; nor of his coming forth in a way of grace towards his own people in the council and covenant of grace and peace; nor of his constitution, as Mediator, from everlasting; but of his coming in the flesh in the fulness of time: which supposes that he was, that he existed as a divine person before; that he was with the Father before; that he came forth from him with his knowledge, mind, and will; he came not of himself, but he sent him; and yet he came willingly, was not forced, or did not come against his will: and this does not suppose any local motion, or change of place, but only intends an assumption of the human nature into unity with his divine person, who fills heaven and earth with his presence; nor any separation from his Father, with whom he was, and in whose bosom he lay when he was made flesh, and dwelt among men; nor any absence from heaven, for he was there when on earth. And am come into the world; where he was before, as the Creator and upholder of it, by his immensity and powerful presence; this designs his coming and manifestation in the flesh, which in general was to do the whole will of God, which he in council and covenant agreed to do, and for which he came down from heaven; and in particular to preach the Gospel, call sinners to repentance, give life and light to many, and to fulfil the law, by obeying its precepts, and bearing its penalty, and both to do and suffer in the room and stead of his people, and to save lost sinners, even the chief of them. Again, I leave the world; not that he relinquished the sustaining and government of it, as God, nor the care of his people in it, as Mediator, for whom he retains the same love as ever, and will not leave them fatherless and comfortless; nor was he leaving it as never to return more; for he will descend, in like manner he ascended, and will come a second time and judge the world in righteousness: but he was about to depart from it by death, having done the work and business for which he came about. And go to the Father; to give an account of his work unto him, as his righteous servant, being faithful to him that had appointed him; and to transact the affairs of his people; to appear in the presence of God for them; to present their petitions, be their advocate, make intercession for them, take possession of heaven in their name, and prepare it for them; to take his place at the right hand of God in human nature, and to be glorified with the glory promised him before the world was.

This is the Spirit that at the beginning "moved upon the thee of the waters; " by whom the world moves; by whom creation consists, and all things have life; who also wrought mightily in the prophets, and descended in flight upon Christ. This is the Spirit that was given to the apostles in the form of fiery tongues. This is the Spirit that David sought when he said, "Create in me a clean heart, O God, and renew a right spirit within me." Of this Spirit Gabriel also spoke to the Virgin, "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee." By this Spirit Peter spake that blessed word, "Thou art the Christ, the Son of the living God." By this Spirit the rock of the Church was stablished. This is the Spirit, the Comforter, that is sent because of thee, that He may show thee to be the Son of God.

(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.

He suffers them not to ask for anything at all by prayer and supplication, except only in His Name. He promises, however, that His Father will very readily grant their requests, not indeed as induced thereto by the intercessions of the Son in His capacity as our Mediator and Advocate, but prompted by His own Will to be liberal in His dealings towards them, and making haste to shower upon those who love Christ the exceeding riches of His goodness, as though He were but paying them their due. And no man in his senses can think, nor can any one be so ignorant as to affirm, that the disciples or any others of the Saints stand in no need of the mediation of the Son in working out their own salvation. For all things proceed through Him from the Father in the Spirit, since He is the Advocate, as John saith, not for our sins only, but also for the whole world.

Knowing that the Son is consubstantial with the Father, they would, therefore, petition from the Son what he was asking from the Father. By saying, “I do not ask,” he indicated that he is God, able also to give “whatever you may ask,” without petitioning the Father. You see, when he said above, “And I will ask the Father and he will give you another Paraclete,” he spoke as a human, according to the divine plan. After all, why would he ask for that which the Father already intended?

Again encouraging them that in trials they will receive help from above, He says: "You will ask in My name, and I assure you that the Father loves you so much that you will no longer have need of My mediation. For He Himself loves you."

He still cheers them with the promise that help will be given them from above in their temptations: At that day ye shall ask in My Name. And ye will be so in favour with the Father, that ye will no longer need my intervention: And I say not unto you that I will pray the Father for you, for the Father Himself loveth you. But that they might not start back from our Lord, as though they were no longer in need of Him, He adds, Because ye have loved Me: as if to say, The Father loves you, because ye have loved Me; when therefore ye fall from My love, ye will straightway fall from the Fathers love.

2153 Now we see the second reason why they should have confidence, and it is based on the Father's love for the disciples: first, he shows the Father's love for them; secondly, the intimacy of the Father with the Son, I came from the Father. He does two things with the first: first, he repeats a promise he made to them; secondly, he gives the reason for what was promised, for the Father himself loves you. 2154 He does two things with the first: he repeats one of his promises; secondly, he promises that they will have confidence when they pray. He says, In that day, when I tell you plainly of the Father, you will ask in my name; for when you plainly know the Father you will know that I am equal to him and of the same essence, and that it is through me that you can approach or have access to him. To have this hope of approaching or having access to the Father through Christ is what is meant by asking in the name of Christ: "Some trust in chariots, and some in horses. But we will call upon the name of the Lord our God" (Ps 20:7). But Christ is silent about asking the Father for them; he says, I do not say to you that I shall pray the Father for you. 2155 But doesn't Christ pray for us? Certainly: "We have an advocate with the Father, Jesus Christ the righteous" (1 Jn 2:1); "He is able for all time to save those who draw near to God through him" (Heb 7:25). According to Augustine, Christ says this so the disciples will not think that Christ, since he is a man, is limited to interceding for them. So in that day when I tell you plainly, you will not only ask in my name, but you will know that I am one with the Father, and not just an intercessor, but in addition to interceding, I, as God, will hear your prayer. According to Chrysostom, however, Christ probably says this so the disciples will not believe that they are to ask through the Son as if they could not approach the Father directly. He is saying in effect: At present you come to me to intercede for you. But in that day you will have such confidence in the Father that you will be able to ask the Father in my name, without needing another to intercede for you. 2156 But the apostles did need Christ, as man, to intercede, didn't they? If not, then since he does intercede, his intercession is superfluous. We should say that Christ intercedes for them not as though they were strangers and had no access to the Father, but he makes their prayers more effective.

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 say not unto you that I will pray the Father for you - I need not tell you that I will continue your intercessor: I have given you already so many proofs of my love that ye cannot possibly doubt this: besides, the Father himself needs no entreaty to do you good, for he loves you, and is graciously disposed to save you to the uttermost, because ye have loved me and believed in me as coming from God, for the salvation of the world.

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 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.