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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.

And these things will they do unto you,.... Christ here opens the true spring and source of the furious zeal of the Jews, against the apostles, in putting them out of their synagogues, and taking away their lives; it was pure wilful ignorance of the Father and himself; because they have not known the Father nor me; though they boasted of their knowledge of God; yet they knew him not as the Father and sender of Christ, at least they would not own him as such: nor Jesus as the true Messiah, and sent of the Father, to redeem and save his people from their sins; and since they neither knew the Father, nor Christ, it is no wonder they did not know, own, and acknowledge, the disciples of Christ, but used them in the ill manner they did; their zeal was not according to knowledge, it was a blind and misguided one: and this is mentioned, not to extenuate or excuse their sin, though it shows they were not out of the reach of mercy, because they, as the apostle says of himself, "did it ignorantly in unbelief", Ti1 1:13; but as an argument with the disciples to bear their ill usage with patience, and to pity them and pray for them.

"And these things will they do, because they have not known the Father, nor Me." "It is sufficient for your comfort that ye endure these things for My sake, and the Father's." Here He remindeth them of the blessedness of which He spake at the beginning, "Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for My sake. Rejoice, and be exceeding glad; for great is your reward in heaven."

Finally, to what He had thus told them, He added the words: "But the hour cometh, that whosoever killeth you will think that he doeth God service: and these things will they do unto you, because they have not known the Father, nor me." That is to say, they have not known the Father, nor His Son, to whom they think they will be doing service in slaying you. Words which the Lord added in the way of consolation to His own, who should be driven out of the Jewish synagogues. For it is in thus announcing beforehand what evils they would have to endure for their testimony in His behalf, that He said, "They will put you out of the synagogues." Nor does He say, And the hour cometh, that whosoever killeth you will think that he doeth God service. What then? "But the hour cometh:" just in the way He would have spoken, were He foretelling them of something good that would follow such evils. What, then, does He mean by the words, "They will put you out of the synagogues: but the hour cometh"? As if He would have gone on to say this: They, indeed, will scatter you, but I will gather you; or, They shall, indeed, scatter you, but the hour of your joy cometh. What, then, has the word which He uses, "but the hour cometh," to do here, as if He were going on to promise them comfort after their tribulation, when apparently He ought rather to have said, in the form of continuous narration, And the hour cometh? But He said not, And it cometh, although predicting the approach of one tribulation after another, instead of comfort after tribulation. Could it have been that such a separation from the synagogues would so discompose them, that they would prefer to die, rather than remain in this life apart from the Jewish assemblies? Far surely would those be from such discomposure, who were seeking, not the praise of men, but of God. What, then, of the words, "They will put you out of the synagogues: but the hour cometh;" when apparently He ought rather to have said, And the hour cometh, "that whosoever killeth you will think that he doeth God service"? For it is not even said, But the hour cometh that they shall kill you, as if implying that their comfort for such a separation would be found in the death that would befall them; but "The hour cometh," He says, "that whosoever killeth you will think that he doeth God service." On the whole, I do not think He wished to convey any further meaning than that they might understand and rejoice that they themselves would gain so many to Christ, by being driven out of the Jewish congregations, that it would be found insufficient to expel them, and they would not suffer them to live for fear of all being converted by their preaching to the name of Christ, and so turned away from the observance of Judaism, as if it were the very truth of God. For so ought we to understand the reference of His words to the Jews, when He said of them, "They will put you out of the synagogues." For the witnesses, in other words, the martyrs of Christ, were likewise slain by the Gentiles: they, however, thought not that it was to the true God, but to their own false deities, that they were doing service when they so acted. But every Jew that slew the preachers of Christ reckoned that he was doing God service; believing as he did that all who were converted to Christ were deserting the God of Israel. For it was also by the same reasoning that they were incited to the murder of Christ Himself: because their own words on this subject have also been put on record. "Ye perceive that the whole world is gone after him:" "If we let him live, the Romans will come, and take away both our place and nation." And those of Caiaphas: "It is expedient for us that one man should die for the people, and not that the whole nation should perish." And accordingly in this address He sought by His own example to stimulate His disciples, to whom He had just been saying, "If they have persecuted me, they will also persecute you;" that as in slaying Him they thought they had done God a service, so also would it be in reference to them.

He showed that the zeal of the Jews was a zeal not according to knowledge, as also Paul says, but that it had gone far astray and wandered out of the straight path, even though according to the purpose that was in them it seemed to be manifested for the sake of God. For these misguided men thought that by arming themselves with the command given by Moses they pleased God, the Giver of the Law, and actually supposed, that by opposing the prophetic utterances of Christ, they gained credit with Him. For it was for this reason that they persecuted so hotly the preachers of the message of the Gospel, but were ignorant that they were falling into every kind of folly, and by their insults against the Son were transgressing against God the Father Himself, and further, were convicted of complete ignorance of the Nature of the Father and that of the Son Who manifested Himself from Him. And, what is marvellous, they were eager to crown Moses, the wisest of men, who was a minister of the Law given by angels, with the highest honours, but did not shrink from loading with the worst insults our Lord Jesus Christ, Who expounded the unspeakable Will of God, and said clearly, I do nothing of Myself: but the Father which sent Me He hath given Me a commandment, what I should say, and what I should speak----even though God the Father worked marvels with Him, and testified by a voice heard from above: This is My beloved Son, in Whom I am well pleased. It is then unquestionable that if any one should choose bitterly to assail those who convey the Divine message, he will be in complete ignorance of the Undivided and Consubstantial Trinity. For such an one, when he excludes from the honour that is His due the Word manifesting Himself from Him, to suit his own conceit, knows not the Father. For would it not be received as an assured truth by those who are able discreetly to deal with the doctrine of the Trinity, that, since He is of the same Substance with the Father, He will speak in absolute conformity with the Will of the Father; and that, as He partakes in His glory, the dignity of the Father will be equally insulted when He is attacked? In these words then the Lord Jesus Christ defends Himself, and also accuses the audacity of the Jews; fastening thereby a bitter and dreadful censure on those who dishonour Him by their cruelty towards the holy Apostles. For the charge of transgression will not merely have reference to the Saints, but will mount up to Him Who laid upon them the service of apostleship; just as God said unto the holy Samuel concerning the children of Israel: They have not rejected thee, but they have rejected Me. Most dangerous is it then to refuse to bestow on the Saints the honour which is their due; for the charge of transgression against them will mount up to Him Who gave them their mission.

In these words the Lord Jesus Christ defends himself and also accuses the audacity of the Jews … censuring those who dishonor him by their cruelty toward the holy apostles. For the charge of transgression will not merely have reference to their treatment of the saints but also will bear on the one who laid on them the service of apostleship. Just as God said to the holy Samuel concerning the children of Israel, “They have not rejected you, but they have rejected me.”

He also adds sufficient consolation. He says: "They will do these things because they have not known either the Father or Me." You will suffer for My sake and for the Father's sake, and therefore endure. For "blessed are you when they revile and persecute you and say all kinds of evil against you falsely for My sake" (Matt. 5:11). Let this blessedness be your consolation when you remember it.

2075 He gives the reason why this will be so (v 3), first stating the reason, and then saying why he foretold this persecution (v 4). 2076 He says, they will persecute you, but they will do this, not out of zeal for the truth, but because they have not known the Father, as Father, nor me, his Son: "If you did know me, perhaps you would have known my Father also" (8:19); "I formerly blasphemed and persecuted and insulted him; but I received mercy because I had acted ignorantly in unbelief" (1 Tim 1:13).

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.

Because they have not known the Father - See on Joh 15:25 (note). Ignorance of the benevolence of God, and of the philanthropy of Christ, is the grand fountain whence all religious persecution and intolerance proceed.

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.