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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.

But these things have I told you,.... Christ enlarged on this disagreeable subject, and was the more particular in enumerating the evils his apostles were to endure for his name's sake: that when the time shall come; some copies read it, "their time"; so the Vulgate Latin, Syriac, and Arabic render it; that is, the time when wicked men will be suffered to vent all their rage and malice: ye may remember that I told you of them; which might serve greatly to confirm them in the faith of him as the omniscient God, and the true Messiah, and encourage them to depend on his veracity and faithfulness in his promises; that since the evil things which he spoke of came upon them, so they might hope, believe, and expect, that all the good things he had assured them of, should be accomplished; and also to engage them to bear their sufferings with the greater patience, since they were appointed by God, and foretold by their Lord and master. And these things, adds Christ, I said not unto you at the beginning; when he first called them to be followers of him; for though when he ordained them, and sent them forth to preach the Gospel in the cities of Judea, which was some time after he had called them by his grace, he did acquaint them with some of the troubles and exercises they should meet with; as that they should be hated by all men, persecuted from city to city, beat in the synagogues, delivered up to councils, and brought before kings and governors; see Mat 10:17; yet he did not so fully and distinctly speak of these things, as here and at this time: his reason for such a conduct was this, because, says he, I was with you: wherefore he never spoke so fully and distinctly of their troubles, because he was with them, and took them upon himself; and indeed, whilst he was with them, the rage and malice of the Jews were not so much against his disciples, as himself; nor did he for the same reason speak so largely of the Comforter, and of the comforts they should receive from him, because as they had not the exercises they should afterwards have, so they had him to be their comforter.

"These things have I told you, that when the time shall come, ye may remember them." "So, judging from these words, deem the rest also trustworthy. For ye will not be able to say, that I flatteringly told you only those things which would please you, nor that the words were words of deceit; for one who intended to deceive, would not have told you beforehand of matters likely to turn you away. I have therefore told you before, that these things might not fall upon you unexpectedly, and trouble you; and for another reason besides, that ye might not say, that I did not foreknow that these things would be. Remember then that I have told you." And indeed the heathen always covered their persecutions of them by a pretense of their wickedness, driving them out as corrupters; but this did not trouble the disciples who had heard beforehand, and knew for what they suffered. The cause of what took place was sufficient to rouse their courage. Therefore He everywhere handleth this, saying, "they have not known Me"; and, "for My sake they shall do it"; and, "for My Name's sake, and for the Father's sake"; and, "I suffered first"; and, "from no just cause they dare these things."

"And these things," saith He, "I told you not at the beginning." Why did He not tell them at the beginning? That none might say that He spake guessing from the ordinary course of events. And why did He enter on a matter of such unpleasantness? "I knew these things," He saith, "from the beginning, and spake not of them; not because I did not know them, but because I was with you." And this again was spoken after a human manner, as though He had said, "Because ye were in safety, and it was in your power to question Me when ye would, and all the storm blew upon Me, and it was superfluous to tell you these things at the beginning."

"These things," therefore, He says, "have I told you, that, when their time shall come, ye may remember that I told you of them." These things, I say, I have told you, not merely because ye shall have to endure such things, but because, when the Comforter is come, He shall bear witness of me, that ye may not keep them back through fear, and by whom ye yourselves shall also be enabled to bear witness. "And these things I said not unto you at the beginning, because I was with you," and I myself was your comfort through my bodily presence exhibited to your human senses, and which, as infants, ye were able to comprehend.

(Tr. xciii) And He mentions these things beforehand, because trials, however soon to pass away, when they come upon men unprepared for them, are very overwhelming: But these things have I told you, that when the hour shall come, ye may remember that I told you of them: the hour, the hour of darkness, the hour of night. But the night of the Jews was not allowed to mix with or darken the day of the Christians. (Tr. xciv. 1) In the other three Evangelists these predictions occur before the supper; John gives them after. Still if they relate them as given very near His Passion, that is enough to explain His saying, These things I said not unto you at the beginning. Matthew however relates these prophecies as given long before His Passion, on the occasion of His choosing the twelve. How do we reconcile this with our Lord's words? By supposing them to apply to the promise of the Holy Spirit, and the testimony He would give amidst their suffering. This was what He had not told them at the beginning, and that because He was with them, and His presence was a sufficient consolation. But as He was about to depart, it was meet that He should tell them of His coming, by whom the love of God would be shed abroad in their hearts, to preach the word of God with boldness.

Such, then, is the meaning of these words: "They will put you out of the synagogues;" but have no fear of solitude: inasmuch as, when separated from their assembly, you will assemble so many in my name, that they, in very fear lest the temple, that was with them, and all the sacraments of the old law, should be deserted, will slay you: actually, in thus shedding your blood, full of the notion that they are doing God service. An illustration surely of the apostle's words, "They have a zeal for God, but not according to knowledge;" when they imagine that they are doing God service in slaying His servants. Appalling mistake! Is it thus thou wouldst please God by striking down the God-pleaser; and is the living temple of God by thy blows laid level with the ground, that God's temple of stone may not be deserted? Accursed blindness! But it is in part that it has happened to Israel, that the fullness of the Gentiles might come in: in part, I say, and not totally, has it happened. For not all, but only some of the branches have been broken off, that the wild olive might be ingrafted. For just at the time when the disciples of Christ, filled with the Holy Spirit, were speaking in the tongues of all nations, and performing many divine miracles, and scattering divine utterances on every side, Christ, even though slain, was so beloved, that His disciples, when expelled from the congregations of the Jews, gathered into a congregation of their own a vast multitude of those very Jews, and had no fear of being left to solitude. Thereupon, accordingly, the others, reprobate and blind, being inflamed with wrath, and having a zeal of God, but not according to knowledge, and believing that they were doing God service, put them to death. But He, who was slain for them, gathered those together; just as He had also, before He was slain, instructed them in what was to happen, lest their minds, left ignorant and unprepared, should be cast into trouble by evils, however transient, that were unexpected and unprovided for; but rather by knowing of them beforehand, and sustaining them with patience, might be led onward to everlasting blessing. For that such was the cause of His making these announcements to them beforehand, is shown also by His words that followed: "But these things have I told you, that, when their time shall come, ye may remember that I told you of them." Their hour was an hour of darkness, a midnight hour. But the Lord commanded His loving-kindness in the daytime, and made them sing of it in the night: when the Jewish night threw no confusion of darkness into the day of the Christians, separated as it was from themselves; and when that which could slay the flesh had no power to darken their faith.

He contends that mention has been made to them of these things for no other reason except that they might know that, meeting for His sake the assaults of sin, they would at all events gain glory therefrom. For I have not foretold it unto you, He says, from any wish to enfeeble your courage or to inspire in you a premature alarm by the anticipation of suffering, but rather to give you foreknowledge, in order that by this means you may derive a double benefit. For in the first place, remembering that I forewarned you, you will marvel at My foreknowledge, and the time of peril will itself conduce to complete the security of your faith. For He Who knows the future must be by nature God. And bring this, too, to your recollection; He who is prepared and knows beforehand that he will suffer, will have his fear much diminished; for he will readily overcome all that seems to be dreadful, and will have his mind undisturbed, even in the midst of troubles. For I think the sudden and unexpected advent of suffering sharpens its sting; and for this reason the Psalmist says: I was prepared and was not dismayed. He bids His disciples then, for a good and necessary reason, to remember that He has foretold unto them the future. For it was certain that on this account they would believe Him to be the true God (for omniscience is peculiar to the true God), and they will readily believe that He will extricate them from their dangers.

Another necessary and useful consideration entered into the mind of Christ. For it was beyond question, that, called as they had been to discipleship at the beginning by Him, and living ever in continual converse with Him, and having often had experience of His miracles, and having laid to heart His incomparable might and power, they thought they would overcome every trial, and at once triumph over perils of every kind. For how could they any longer entertain doubt and be faint at heart, after they had experienced the support of One Who had such power? And inasmuch as Christ forewarned them that they would fall into unexpected perils, with the intent that they might not be much dismayed thereby, reflecting within themselves and saying, "Have we then been disappointed of the hopes we had at first, and has our purpose failed, inasmuch as we thought that we were called to partake of every blessing, but in the end find ourselves involved in unexpected calamities?" our Lord then is compelled to expound to them the reason why He did not forewarn them at first; and says: These things I said not unto you from the beginning, because I was with you; for while He was with them, He sufficed to preserve their peace of mind, and to rescue them from every trial, and to afford them suitable instruction and assistance in all that might befall them. But since He was going to the Father, He suitably, and at the fitting time, expounds to them the inevitable approach of what awaited them in the future. For if even we ourselves are very anxious not to miss the fitting time, surely this would be God's pleasure. The time then for silence was at the beginning, when the need for their receiving this instruction had not yet arisen. But when He was going to the Father, the time for speech had arrived.

I told you about this so that when you see My sorrowful words fulfilled, you would believe the rest as well. For you will not be able to say that I, wishing to deceive you, foretold only pleasant things; but just as I did not deceive when I foretold sorrowful things, so also in the prediction of joyful things I am worthy of belief. I said this also so that you would not remain unprepared, but would prepare yourselves, remembering that I Myself spoke of this, and therefore would stand against afflictions courageously. The apostles, having heard that such calamities would befall them, were weighed down with great sorrow. Therefore the Lord says: "I did not tell you about such sorrows before, not because I did not know, but because I was with you, and you had in Me a sufficient refuge, and the whole war was waged against Me, while you yourselves were in complete safety. So then, there was no need for such words to prepare and forewarn you; but now, departing to My Father and leaving you, I give you advance notice of this, so that you may safeguard yourselves." How then did the Lord say that He had not spoken of this from the beginning, when it is written that, having called the twelve disciples, He said to them: "They will bring you before governors and kings"? (Matt. 10:18). Although He said that they will bring you before governors, He had not yet said that they will kill you as impious men, as harmful people and enemies of God. And in another way: there He said that they would have to endure suffering from the Gentiles, but here He tells them that the Jews will cause them calamities; for they will cast you out of the synagogue — without a doubt, the Jews.

2077 One could ask: If the Jews are going to persecute you because of their ignorance of the faith, why did Christ foretell this to you? So Christ first gives the reason why he foretold this; and secondly, why he did not tell them before (v 4). 2078 He says, But I have said these things to you, that when their hour comes you may remember that I told you of them. The hour is said to come for people when they are able to accomplish what they desire and do what they want: "Let not the flower of time," that is, the hour ripe for indulging in pleasures, "pass us by" (Wis 2:7). So the hour of the Jews will come when they are able to begin to persecute you. This is the hour of darkness: "But this is your hour, and the power of darkness" (Lk 22:53). That you may remember that I told you of them. This would help in two ways. In the midst of their persecutions, when they recalled that Christ had predicted them, they would realize his divinity and become more confident of his help. Again, when people foresee that tribulations are soon to come, they are less afflicted by them, for forewarned is forearmed. Cicero gives the reason for this in his Tusculan Questions. The better temporal goods and evils are known, he says, the less they are regarded. Thus, riches are more highly regarded by those who don't have them than by the same people after they acquire them. In the same way, troubles are more feared and considered more oppressive before they are experienced than when they have come and are present. Now when evil is meditated upon before it actually comes, this makes it present in a certain sense, and because of this presence it is less regarded. So Cicero says that one who is wise, by premeditation on evils before they strike, can acquire strength against the sadness they will bring. Accordingly, Christ foretold the apostles about their tribulations for two reasons: to increase their confidence in his help, and to lessen their sadness. 2079 Here he gives the reason why he did not foretell these things to them before, namely, because I was with you. We can relate this to the two points just mentioned. First, to the increasing of their hope. While I was with you, you had confidence in my help. But now that you will see me die, you might doubt my power. Consequently, I must foretell certain things that are to come so that you may realize my divinity and power. Or, we can refer this to the second point, and then the meaning becomes this: I was with you, protecting you, and letting you cast all your troubles on me ‑ "Father... while I was with them, I kept them in your name" (17:12). But since I am about to leave you, the entire weight of your troubles will fall upon yourselves. And so it is necessary that your be forewarned. 2080 Yet it seems that our Lord did predict similar things before, for the other Evangelists tells us that before this the Lord foretold to his disciples that they would be handed over to the authorities and rulers and that they would be scourged in the Jewish synagogues. This is not at odds with what our Lord says here, I did not say these things to you from the beginning, because they said that our Lord said this to them on the Mount of Olives, when his passion was near, that is, three days before the last supper. So the phrase, from the beginning, does not refer to the time of the passion, but to the time when he was first with his disciples, as Augustine says. 2081 But this conflicts with Matthew. For he says that our Lord foretold that tribulations would come to the disciples not only when his passion was fast approaching, but even when he first chose them: "I send you out as sheep in the midst of wolves" (Mt 10:16). One must say then that from the beginning refers to the Holy Spirit, for he did not tell them of the coming of the Holy Spirit from the beginning, as Augustine says. Or, it could be said, with Chrysostom, that Christ is referring to their tribulations. In this case, he did not tell them from the beginning two things which he now newly foretells. One is that they would suffer persecutions from the Jews, which he had not said previously, but had only mentioned the gentiles, as is clear from Matthew (10). The second regards something he had previously foretold them, which was that they would be scourged. But he now adds an element which was especially troublesome, which was that the Jews would regard their death as a service to God.

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.

At the beginning - I would not trouble you by speaking of these things pointedly at first, when I chose you to be my disciples, but have referred them to the present time, lest you should be discouraged; and now only declare them because it is absolutely necessary that you should be put upon your guard.

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 said not . . . at--from. the beginning--He had said it pretty early (Luk 6:22), but not quite as in Joh 16:2. because I was with you.