Јован 16:33 Коментар

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.

We are not to suppose that each individual must contend with all these adversaries, which would be impossible for anyone.… For I think that human nature has definite limitations, even though there is a Paul, of whom it is said, “He is a chosen vessel unto me,” or a Peter against whom “the gates of hell shall not prevail,” or a Moses, “the friend of God.” For not even one of these could face the whole crowd of opposing powers at once without destruction to himself, except perhaps on the condition that there was working within him the power of him who said, “Be of good cheer, I have overcome the world.” …I do not think that human nature alone can maintain a contest with angels and with the powers of the “height” and of the “depth” or with “any other creature.” But when it feels the presence of the Lord dwelling within it, confidence in the divine help will lead it to say, “The Lord is my light and my salvation; whom shall I fear? The Lord is the protector of my life; of whom shall I be afraid?”

We are persecuted when God allows the tempter the power to persecute us. But when God does not want us to suffer this, even in the world that hates us, we wondrously have peace and are of good cheer because of him who said, “Be of good cheer, I have overcome the world.” And truly he has overcome the world, because the world is strong only insofar as its Victor wants it to be. He has received from the Father the victory over the world. And because of his victory we can indeed be of good cheer.

Thus Job, after the loss of his wealth, after the death of his children, grievously afflicted, moreover, with sores and worms, was not overcome, but proved; since in his very struggles and anguish, showing forth the patience of a religious mind, he says, "Naked came I out of my mother's womb, naked also I shall go under the earth: the Lord gave, the Lord hath taken away; as it seemed fit to the Lord, so it hath been done. Blessed be the name of the Lord." And when his wife also urged him, in his impatience at the acuteness of his pain, to speak something against God with a complaining and envious voice, he answered and said, "Thou speakest as one of the foolish women. If we have received good from the hand of the Lord, why shall we not suffer evil? In all these things which befell him, Job sinned not with his lips in the sight of the Lord." Therefore the Lord God gives him a testimony, saying, "Hast thou considered my servant Job? for there is none like him in all the earth, a man without complaint, a true worshipper of God." And Tobias, after his excellent works, after the many and glorious illustrations of his merciful spirit, having suffered the loss of his sight, fearing and blessing God in his adversity, by his very bodily affliction increased in praise; and even him also his wife tried to pervert, saying, "Where are thy righteousnesses? Behold what thou sufferest!" But he, stedfast and firm in respect of the fear of God, and armed by the faith of his religion to all endurance of suffering, yielded not to the temptation of his weak wife in his trouble, but rather deserved better from God by his greater patience; and afterwards Raphael the angel praises him, saying, "It is honourable to show forth and to confess the works of God. For when thou didst pray, and Sara thy daughter-in-law, I did offer the remembrance of your prayer in the presence of the glory of God. And when thou didst bury the dead in singleness of heart, and because thou didst not delay to rise up and leave thy dinner, and wentest and didst bury the dead, I was sent to make proof of thee. And God again hath sent me to heal thee and Sara thy daughter-in-law. For I am Raphael, one of the seven holy angels, who are present, and go in and out before the glory of God."

Whence every one of us, when he is born and received in the inn of this world, takes his beginning from tears; and, although still unconscious and ignorant of all things, he knows nothing else in that very earliest birth except to weep. By a natural foresight, the untrained soul laments the anxieties and labours of the mortal life, and even in the beginning bears witness by its wails and groans to the storms of the world which it is entering. For the sweat of the brow and labour is the condition of life so long as it lasts. Nor can there be supplied any consolations to those that sweat and toil other than patience; which consolations, while in this world they are fit and necessary for all men, are especially so for us who are more shaken by the siege of the devil, who, daily standing in the battle-field, are wearied with the wrestlings of an inveterate and skilful enemy; for us who, besides the various and continual battles of temptations, must also in the contest of persecutions forsake our patrimonies, undergo imprisonment, bear chains, spend our lives, endure the sword, the wild beasts, fires, crucifixions-in fine, all kinds of torments and penalties, to be endured in the faith and courage of patience; as the Lord Himself instructs us, and says, "These things have I spoken unto you, that in me ye might have peace. But in the world ye shall have tribulation; yet be confident, for I have overcome the world." And if we who have renounced the devil and the world, suffer the tribulations and mischiefs of the devil and the world with more frequency and violence, how much more ought we to keep patience, wherewith as our helper and ally, we may bear all mischievous things!

That it was before predicted that the world would hold us in abhorrence, and that it would stir up persecutions against us, and that no new thing is happening to the Christians, since from the beginning of the world the good have suffered, and the righteous have been oppressed and slain by the unrighteous. The Lord in the Gospel forewarns and foretells, saying: "If the world hates you, know that it first hated me. If ye were of the world, the world would love what is its own: but because ye are not of the world, and I have chosen you out of the world, therefore the world hateth you. Remember the word that I spoke unto you, The servant is not greater than his master. If they have persecuted me, they will persecute you also." And again: "The hour will come, that every one that killeth you will think that he doeth, God service; but they will do this because they have not known the Father nor me. But these things have I told you, that when the hour shall come ye may remember them, because I told you." And again: "Verily, verily, I say unto yon, That ye shall weep and lament, but the world shall rejoice; ye shall be sorrowful, but your sorrow shall be turned into joy." And again: "These things have I spoken unto you, that in me ye may have peace; but in the world ye shall have tribulation: but be of good confidence, for I have overcome the world."

That all good and righteous men suffer more, but ought to endure because they are proved. In Solomon: "The furnace proveth the vessels of the potter, and the trial of tribulation righteous men." Also in the fiftieth Psalm: "The sacrifice to God is a contrite spirit; a contrite and humbled heart God will not despise." Also in the thirty-third Psalm: "God is nearest to them that are contrite in heart, and He will save the lowly in spirit." Also in the same place: "Many are the afflictions of the righteous, but out of them all the Lord will deliver them." Of this same matter in Job: "Naked came I out of my mother's womb, naked also shall I go under the earth: the Lord gave, and the Lord hath taken away: as it hath pleased the Lord, so it is done; blessed be the name of the Lord. In all these things which happened to him Job sinned in nothing with his lips in the sight of the Lord." Concerning this same thing in the Gospel according to Matthew: "Blessed are they that mourn, for they shall be comforted." Also according to John: "These things have I spoken unto you, that in me ye may have peace. But in the world ye shall have affliction; but have confidence, for I have overcome the world." Concerning this same thing in the second Epistle to the Corinthians: "There was given to me a thorn in the flesh, a messenger of Satan to buffet me, that I should not be exalted. For which thing I thrice besought the Lord, that it should depart from me. And He said unto me, My grace is sufficient for thee; for strength is perfected in weakness." Concerning this same thing to the Romans: "We glory in hope of the glory of God. And not only so, but we also glory in afflictions: knowing that affliction worketh patience; and patience, experience; and experience, hope: and hope does not confound; because the love of God is infused in our hearts by the Holy Spirit, which is given unto us." On this same subject, according to Matthew: "How broad and spacious is the way which leadeth unto death, and many there are who go in thereby: how straight and narrow is the way that leadeth to life, and few there are that find it!" Of this same thing in Tobias: "Where are thy righteousnesses? behold what thou sufferest." Also in the Wisdom of Solomon: "In the places of the wicked the righteous groan; but at their ruin the righteous will abound."

When the Master gave them gloomy prophecies, if they paid attention to the things he said to them … they demonstrated the strength and depth of their nature, since it is evident they had no fear of disciplining the body, nor did they run after pleasure. And their master too, as one who himself would not soothe them by deceit, was like them in renouncing his property. And so, when he prophesied about the future in such an open and honest way, he convinced them to choose his way of life. These were prophecies of what would happen to them for his name’s sake that told how they would be brought before rulers and kings and undergo all sorts of punishments, not for any wrong they had done due to any reasonable charge, but solely for this: his name’s sake. And we who see it now fulfilled ought to be struck by the prediction. For the confession of the name of Jesus always inflames the minds of rulers. And even though one who confesses Christ has done no evil, they still punish him with every kind of contempt “for his name’s sake,” as the worst of evildoers. But if someone else swears away the name and denies that he is one of Christ’s disciples, he is let off scot-free, even if he has been convicted of many crimes.

And most of all indeed is this world a scene of pain to the saints, to whom He addresses this word, and He cannot lie in uttering it: "In the world ye shall have tribulation." And to the same effect also He says by the prophet, "Many are the afflictions of the righteous." But I suppose that He refers to this entering not into temptation, when He speaks in the prophet's words of being delivered out of the afflictions. For He adds, "The Lord will deliver him out of them all." And this is just in accordance with the Saviour's word, whereby He promises that they will overcome their afflictions, and that they will participate in that victory which He has won for them. For after saying, "In the world ye shall have tribulation," He added, "But be of good cheer, I have overcome the world."

[Christ] says, “Be of good cheer, I have overcome the world.” And he said this not as holding before us any contest proper only to God but as showing our own flesh in its capacity to overcome suffering, and death and corruption.

And besides the pious opinion concerning the Father and the Son, we confess to one Holy Spirit, as the divine Scriptures teach us; who hath inaugurated both the holy men of the Old Testament, and the divine teachers of that which is called the New. And besides, also, one only Catholic and Apostolic Church, which can never be destroyed, though all the world should seek to make war with it; but it is victorious over every most impious revolt of the heretics who rise up against it. For her Goodman hath confirmed our minds by saying, "Be of good cheer, I have overcome the world."

(Hom. lxxix. 2) These things have I said unto you, that ye might have peace: i. e. that ye may not reject Me from your minds. For not only when I am taken shall ye suffer tribulation, but so long as ye are in the world: In the world ye shall have tribulation. (Hom. lxxx) i. e. raise up your spirits again: when the Master is victorious, the disciples should not be dejected; I have overcome the world.

And then, in bringing to a close this weighty and protracted discourse, He said, "These things have I spoken unto you, that in me ye might have peace. In the world ye shall have tribulation; but be of good cheer, I have overcome the world." The beginning of such tribulation was to be found in that whereof, in order to show that they were infants, to whom, as still wanting in intelligence, and mistaking one thing for another, all the great and divine things He had said were little better than proverbs, He had previously said, "Do ye now believe? Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own." Such, I say, was the beginning of the tribulation, but not in the same measure of their perseverance. For in adding, "and ye shall leave me alone," He did not mean that they would be of such a character in the subsequent tribulation, which they should have to endure in the world after His ascension, as thus to desert Him; but that in Him they should have peace by still abiding in Him.

But in that tribulation, which they encountered after His glorification and they themselves had received the Holy Spirit, they did not leave Him: and though they fled from city to city, from Himself they did not flee; but in order that, while having tribulation in the world, they might have peace in Him, instead of being fugitives from Him, it was rather Himself that they made their refuge. For in receiving the Holy Spirit, there was wrought in them the very state described to them now in the words, "Be of good cheer, I have overcome the world." They were of good cheer, and they conquered. But in whom, save in Him? For He had not overcome the world, were it still to overcome His members. Hence said the apostle, "Thanks be unto God, who giveth us the victory;" and immediately added, "through our Lord Jesus Christ:" through Him who had said to His own, "Be of good cheer, I have overcome the world."

When the Holy Spirit was given them, they were of good cheer, and, in His strength, victorious. For He would not have overcome the world, had the world overcome His members. When He says, These things have I spoken to you, that in Me ye might have peace, He refers not only to what He has just said, but to what He had said all along, either from the time that He first had disciples, or since the supper, when He began this long and wonderful discourse. He declares this to be the object of His whole discourse, viz. that in Him they might have peace. And this peace shall have no end, but is itself the end of every pious action and intention.

Christ herein, so to say, well sums up to our profit His discourse to them; and, compressing into a few words the meaning of what He had said, sets before them in brief the knowledge of His Will. For I have now, He says, spoken these words unto you, exhorting you to have peace in Me, and that ye may also know clearly that you will meet with trouble in the world, and will be involved in many tribulations for My sake. But you will not be vanquished by the perils that encompass you, for I have overcome the world. But that I may make what I have said as clear as possible unto you, come let me first explain what "having peace in Christ" means. For the world, or those who are enamoured of the things in the world, are continually at peace among themselves, but in nowise have they peace in Christ. As, for example, the dissolute seekers of the pleasures of sense are therefore most dear and acceptable to those of similar pursuits; and the man who covets riches that do not belong to him, and is for this reason grasping or thievish, will be altogether to the taste of those who practise a kindred vice. For every creature loves his kind, according to the saying, and man will be attracted to his like. But in all connections of this sort the holy name of peace is put to base uses; and the proverb is true, but it is not with the Saints as it is with the wicked. For sin is not the bond of peace, but faith, hope, love, and the power of piety towards God. And this is in Christ. The chiefest then of all good gifts towards us is clearly peace in Christ, which brings in its train brotherly love as near akin to itself. Paul says that love is the perfect fulfilling of the Divine Law; and that to those who love one another will surely come the love of God Himself above all things else is beyond question, as John says that if a man love his brother he will as a consequence love God Himself. He points out also another truth, I mean in the words: In the world ye have tribulation: but be of good cheer; I have overcome the world. Any one choosing to construe these words in a simple sense might reason thus: Christ appeared superior to, and stronger than, every sin and worldly hindrance; and since He has conquered, He will also bestow the power to conquer upon such as attempt the struggle for His sake. And if any man seek to find a more recondite meaning for the words, he might reflect in this wise: Just as we have hereby overcome corruption and death, since as Man, for us and for our sakes Christ became alive again, making His own Resurrection the beginning of the conquest over death, the power of His Resurrection will surely extend even unto us, since He that overcame death was one of us, insomuch as He was Incarnate Man; and as we overcome sin, and as we overcome death that wholly died in Christ first, Christ, that is, being the purveyor to us of the blessing as His own kindred, so also we ought to be of good cheer, because we shall overcome the world; for Christ as Man overcame it for our sakes, being herein the Beginning and the Gate and the Way for the race of man. For they who once were fallen and vanquished have now overcome and are conquerors, through Him Who conquered as one of ourselves, and for our sakes. For if He conquered as God, then it profiteth us nothing; but if as man, we are herein conquerors. For He is to us the Second Adam come from heaven, according to the Scripture. Just as then we have borne the image of the earthy, according to its likeness falling under the yoke of sin, so likewise also shall we bear the image of the heavenly, that is Christ, overcoming the power of sin and triumphing over all the tribulation of the world; for Christ has overcome the world.

Receive also those that are persecuted on account of the faith, and who "fly from city to city" on account of the Lord's commandment; and assist them as martyrs, rejoicing that ye are made partakers of their persecution, as knowing that they are esteemed blessed by the Lord; for Himself says: "Blessed are ye when men shall reproach you, and persecute you, and say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad, because your reward is great in heaven: for so persecuted they the prophets which were before us." And again: "If they have persecuted me, they will also persecute you." And afterwards: "If they persecute you in this city, flee ye to another. For in the world ye have tribulation: for they shall deliver you into the synagogues; and ye shall be brought before rulers and kings for my sake, and for a testimony to them." And, "He that endureth unto the end, the same shall be saved." For he that is persecuted for the sake of the faith, and bears witness in regard to Him, Christ, and endures, is truly a man of God.

The Lord was preaching a song and woe to His disciples, when He was saying, These things I have spoken unto you, that in Me ye might have peace: in the world ye shall have tribulation. As though He were plainly saying, May you have an inward refreshment and consolation from Me, because cruel and heavy oppression will befal you from the world without.

(xxvi. Moral. c. xi.) As if He said, Have Me within you to comfort you, because you will have the world without you.

Rebelling as we do against God through the passions and agreeing to pay tribute in the form of evil to that cunning tyrant and murderer of souls, the devil, we cannot be reconciled with God until we have first begun to fight against the devil with all our strength. For even though we assume the name of faithful Christians, until we have made ourselves the devil’s enemies and fight against him, we continue by deliberate choice to serve the shameful passions. And nothing of profit will come to us from our peace in the world, for our soul is in an evil state, rebelling against its own maker and unwilling to be subject to his kingdom. It is still sold into bondage to hordes of savage masters who urge it toward evil and treacherously contrive to make it choose the way that leads to destruction instead of that which brings salvation.God made us so that we might become “partakers of the divine nature” and sharers in his eternity, and so that we might come to be like him through deification by grace. It is through deification that all things are reconstituted and achieve their permanence. And it is for its sake that what is not is brought into being and given existence. If we desire to belong to God in both name and reality, let us struggle not to betray the Word to the passions. … To deny the Word is to fail through fear to do what is good. To betray him is deliberately to choose and commit sin. The outcome of every affliction endured for the sake of virtue is joy, the outcome of every labor is rest, and the outcome of every shameful treatment is glory. In short, the outcome of all sufferings for the sake of virtue is to be with God, to remain with him forever and to enjoy eternal rest.

"These things," He says, "I have spoken to you, so that you would not remove Me from your thoughts and would not waver or be troubled in continuing your steadfast love for Me, but so that you would have peace in Me, that is, so that you would remain unwavering, accepting as certain everything that I have said to you." Let Arius also hear that all these humble things, seemingly unworthy of the glory of the Son, were said for the sake of the listeners, and not so that we might use these words in defining dogmas; for they were said to comfort the apostles, as showing His love for them. Temptations for you will not stop at these frightening words, but as long as you are in the world, you will have tribulation, not only now when I am being betrayed, but also after this. But you resist the tempting thought. When I have conquered, you, the disciples, ought not to grieve, but to despise the world, as already conquered. How then did He conquer the world? By overthrowing the ruler of worldly passions. However, this is evident from what follows. For all things were subjected to Him and yielded. Just as with the defeat of Adam all nature was condemned, so with the victory of Christ the victory extended to all nature, and in Christ Jesus we have been granted the power "to tread on serpents and scorpions, and over all the power of the enemy" (Luke 10:19). For "by man came death" (1 Cor. 15:21), and by man also came life and power over the devil. For if God alone had conquered, then none of this would pertain to us.

2173 Here our Lord states the purpose of his teaching: first he mentions the benefit it brings; secondly, why we need this benefit, in the world you have tribulation. 2174 The benefit his teaching gives is peace. He says to them: I am telling you that you will be reduced to leaving me alone; and so I am teaching you so you do not continue in this abandonment. Indeed, everything I have said to you in this talk and everything I have spoken in the entire Gospel is aimed at having you return to me, that in me you may have peace. Truly, the purpose of the Gospel is peace in Christ: "Those who love your name have great peace" (Ps 119:165). The reason for this is that peace of heart is opposed to its disturbance, which comes from the evils that afflict it and grow worse. But if one has affliction only now and then, or a joy greater than one's evils, his disturbance does not last. This is why the worldly, who are not united to God by love, have troubles without peace; while the saints, who have God in their hearts by love, have peace in Christ even if they have troubles from the world: "He makes peace in your borders" (Ps 147:14). And our purpose here should be to have peace in God: "My soul refused to be comforted," with things of the world, "but I remembered God and was delighted" (Ps 77:3). 2175 We need this peace because of the troubles imposed by the world; so Christ says, In the world you have tribulation. First, he foretells their future distress; secondly, he gives them confidence to meet it. In regard to the first he says, In the world you have tribulation, that is, from the worldly: "Do not wonder, brethren, that the world hates you" (1 Jn 3:13); "I chose you out of the world, therefore the world hates you" (15:19). Referring to the second, Christ says, but be of good cheer, I have overcome the world. For Christ does free us: "You delivered me... from choking fire on every side" (Sir 51:4). He is saying in effect: Return to me and you will have peace, for I have overcome the world which is oppressing you. 2176 Christ overcame the world, first of all, by taking away the weapons it uses to attack us: these are its allurements: "For all that is in the world is the lust of the flesh and the lust of the eyes and the pride of life" (1 Jn 2:16). He conquered the allurement of riches by his poverty: "I am poor and needy" (Ps 86:1); "The Son of man has nowhere to lay his head" (Lk 9:58). Christ overcame the allurement of honors by his humility: "Learn from me; for I am gentle and lowly in heart" (Mt 11:29). He overcame the lusts of the world by his sufferings and labors: "He... became obedient unto death, even death on a cross" (Phil 2:8); "Jesus, wearied as he was with his journey, sat down beside the well" (4:6); "I have labored from my youth" (Ps 88:16). Anyone who conquers these, conquers the world. And this is what faith does ‑ "This is the victory that overcomes the world, our faith" (1 Jn 5:4) ‑ because since faith is the substance, the basic reality, of what we hope for, which is spiritual and eternal good, it causes us to disdain sensual and passing goods. Secondly, Christ overcame the world by casting out the ruler of the world: "Now shall the ruler of this world be cast out" (12:31); "He disarmed the principalities and powers" (Col 2:15). This shows us that the devil is also to be overcome by us: "Will you play with him as with a bird, or will you put him on a leash for your maidens?" (Job 41:5), which understood literally means that after the passion of Christ the little boys and young handmaids of Christ will make him their plaything. Thirdly, Christ overcame the world by converting the people of this world to himself. The world rebelled by stirring up dissensions through worldly people. But Christ drew these to himself: "I, when I am lifted up from the earth, will draw all things to myself" (12:32). Thus it was said: "The world has gone after him" (12:19). So, we should not fear its oppression because it has been overcome: "Thanks be to God, who gives us the victory through our Lord Jesus Christ" (1 Cor 15:57).

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.

That in me ye might have peace - I give you this warning as another proof that I know all things, and to the end that ye may look to me alone for peace and happiness. The peace of God is ever to be understood as including all possible blessedness - light, strength, comfort, support, a sense of the Divine favor, unction of the Holy Spirit, purification of heart, etc., etc., and all these to be enjoyed in Christ. In the world ye shall have tribulation - Or, as most of the very best MSS. read, εχετε, ye have - the tribulation is at hand; ye are just about to be plunged into it. But be of good cheer - Do not despond on account of what I have said: the world shall not be able to overcome you, how severely soever it may try you. I have overcome the world - I am just now going by my death to put it and its god to the rout. My apparent weakness shall be my victory; my ignominy shall be my glory; and the victory which the world, the devil, and my adversaries in general, shall appear to gain over me, shall be their own lasting defeat, and my eternal triumph. - Fear not! Luther writing to Philip Melancthon, quotes this verse, and adds these remarkable words: "Such a saying as this is worthy to be carried from Rome to Jerusalem upon one's knees." One of the grand subjects in this chapter, the mediation of Christ, is but little understood by most Christians. Christ having made an atonement for the sin of the world, has ascended to the right hand of the Father, and there he appears in the presence of God for us. In approaching the throne of grace, we keep Jesus as our sacrificial victim, continually in view: our prayers should be directed through him to the Father; and, under the conviction that his passion and death have purchased every possible blessing for us, we should, with humble confidence, ask the blessings we need; and, as in him the Father is ever well pleased, we should most confidently expect the blessings he has purchased. We may consider, also, that his appearance before the throne, in his sacrificial character, constitutes the great principle of mediation or intercession. He has taken our nature into heaven; in that he appears before the throne: this, without a voice, speaks loudly for the sinful race of Adam, for whom it was assumed, and on whose account it was sacrificed. On these grounds every penitent and every believing soul may ask and receive, and their joy be complete. By the sacrifice of Christ we approach God; through the mediation of Christ God comes down to man.

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.

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 Joh 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 (Jo1 5:4-5). Next: John Chapter 17