John 16:17 Comentariu

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.

Now Jesus knew that they were desirous to ask him,.... This is a proof of Christ's deity, that he is the omniscient God who knows all things, what is in man, even the secrets of the heart; for he not only knew the whisperings of the disciples, and their inquiries among themselves about the sense of his words, but also their secret desires to ask him concerning it: and said unto them, do ye inquire among yourselves of that I said, a little while and ye shall not see me, and again a little while and ye shall see me? which he said before they could put the question to him, they being bashful, and backward, through fear or shame; and which not only confirms what is before observed of his omniscience, but also shows his readiness to open his mind and meaning, and explain himself to his disciples, as he does in the following words.

"If," saith one of them, "we shall see Thee, whither goest Thou? And if Thou goest, how shall we see Thee?" Therefore they say, "We cannot tell what He saith." That He was about to depart, they knew; but they knew not that He would shortly come to them. On which account He rebuketh them, because they did not understand His saying.

(Tr. c. 1) The meaning of these words however was obscure, before their fulfilment; Then said some of His disciples among themselves, What is this that He saith unto us, A little while, and ye shall not see Me: and again, a little while, and ye shall see Me: and, Because I go to the Father. (Tr. ci. 1) For above, because He did not say, A little while, but simply, I go to the Father, He seemed to speak plainly. But what to them was obscure at the time, but by and by manifested, is manifest to us. For in a little while He suffered, and they did not see Him; and again, in a little while He rose again, and they saw Him. He says, And ye shall see Me no more; for the mortal Christ they saw no more. (Tr. ci) Which must be understood thus, viz. that the disciples sorrowed at their Lord's death, and then immediately rejoiced at His resurrection. The world (i. e. the enemies of Christ, who put Him to death) rejoiced just when the disciples sorrowed, i. e. at His death: Ye shall weep and lament, but the world shall rejoice; and ye shall be sorrowful, but your sorrow shall be turned into joy. (Tr. ci) This comparison does not seem difficult to understand. It was one which lay near at hand, and He Himself immediately shows its application. And ye now therefore have sorrow; but I will see you again, and your heart shall rejoice. The bringing forth is compared to sorrow, the birth to joy, which is especially true in the birth of a boy. And your joy no man taketh from you: their joy is Christ. This agrees with what the Apostle saith, Christ being risen from the dead dieth no more. (Rom. 6:9) (Tr. ci. 6) To this joy it is better to refer what was said above, A little while and ye shall not see Me, and again, a little while and ye shall see Me. For the whole space of time that this world continues is but a little while. Because I go to the Father, refers to the former clause, a little while and ye shall not see Me, not to the latter, a little while and ye shall see Me. His going to the Father was the reason why they would not see Him. So to them who then saw Him in the body He says, A little while and ye shall not see Me; for He was about to go to the Father, and mortals would thenceforth never see Him again, as they saw Him now. The next words, A little while and ye shall see Me, are a promise to the whole Church. For this little while appears long to us while it is passing, but when it is finished we shall then see how little a time it has been. (Tr. ci. 6) Nor yet in this bringing forth of joy, are we entirely without joy to lighten our sorrow, but, as the Apostle saith, we rejoice in hope: (Rom. 12:12) for even the woman, to whom we are compared, rejoiceth more for her future offspring, than she sorrows for her present pain. (Tr. ci. 5) This fruit indeed the Church now yearneth for in travail, but then will enjoy in her delivery. And it is a male child, because all active duties are for the sake of devotion; for that only is free which is desired for its own sake, not for any thing else, and action is for this end. This is the end which satisfies and is eternal: for nothing can satisfy but what is itself the ultimate end. Wherefore of them it is well said, Your joy no man taketh from you.

Therefore one might well wonder how they did not understand His words. Most likely, the grief that had taken hold of their soul was erasing from their memory what was being said, or a lack of comprehension came upon them due to the obscurity of the words themselves. And so a certain contradiction appeared to them in the words of Jesus: "If we shall see You, then where are You going? But if You are going away, then how shall we see You?" This seemed to them a riddle.

2121 Now we see the perplexity of the disciples: first, they talk it over among themselves; secondly, we see the reason for their perplexity; and thirdly, we see their point of view and attitude. 2122 The disciples questioned one another about the Lord's statement, saying, What does he mean by a little while? They show an admirable respect for Christ for it was so great that they did not presume to question him. The angels do the same: "Who is this that comes from Edom, in crimsoned garments from Bozrah" (Is 63:1). And he answers: "It is I who am speaking of righteousness and a defender who saves you" (Is 63:1). We see from the words of the disciples that they did not yet have a complete understanding of what Christ said, either because they were still sunk in sorrow or because the words themselves were obscure: "Are you also still without understanding?" (Mt 15:16). 2123 The reason for their perplexity was that Christ's statements seemed to be incompatible. They understood well enough when he said, you will not see me, and because I go to the Father. But they were perplexed as to how they could see the same person a little while after he had died, for they did not yet know of the resurrection, and we read "What man can live and never see death? Who can deliver his soul from the power of Sheol?" (Ps 89:48); "No one has been known to return from Hades" (Wis 2:1).

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.

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.