Chapter 16

1 Christ comforteth his disciples against tribulation by the promise of the Holy Ghost, and by his resurrection and ascension: 23 assureth their prayers made in his name to be acceptable to his Father. 33 Peace in Christ, and in the world affliction.

1. Offended. Gr. skandalizoµ (see on Matt. 5:29). On forewarnings concerning persecution, so as to prevent discouragement, see on John 15:20.

2. The synagogues. See on ch. 9:22.

Doeth God service. The Jews who persecuted the apostles reasoned that these evangelists were blasphemers who sought to overthrow the religion that God had established (see Acts 6:13, 14; Acts 21:28–31). A reflection of the Jews’ zeal for their religion and the jealousy with which they sought to protect its worship is found in one of the precepts of the Mishnah: “If one steals the K#iswah, or curses by enchantment, or cohabits with a heathen [lit., Syrian] woman, he is punished by zealots. If a priest performs the Temple service whilst unclean, his brother priests do not charge him therein at Beth Din, but the young priests take him out of the Temple Court and split his skull with clubs. [Of] a layman who performed the service in the Temple, R. Akiba said: He is strangled; the Sages say: [His death is] at the hands of Heaven” (Sanhedrin 9. 6, Soncino ed. of the Talmud, p. 542). The pages of history record repeated persecutions carried out in the name of religion.

3. Have not known. Compare ch. 15:21.

4. The time. Literally, “the hour.” Textual evidence may be cited (cf. p. 146) for the reading “their hour,” that is, the hour of these persecutors. See Luke 22:53.

Ye may remember. The forewarning would strengthen them in the hour of persecution (see on ch. 15:20).

I was with you. There was no need to tell them earlier, for if persecution had come, Jesus would have been with them to encourage them. In fact, while Jesus was on earth the persecution was directed against Him. But after His departure the hatred of the enemy would be directed against His representatives.

5. I go my way. [The Coming of the Comforter, John 16:5–33.] Compare chs. 7:33; 13:33; 14:2.

Asketh. Literally, “keeps on asking.” Understood in this way this verse does not contradict chs. 13:36 and 14:5. The disciples had earlier made inquiry concerning this matter, but had ceased to do so. They were absorbed in selfish thoughts and did not think of the joy of their Master at the prospect of returning to His Father and carrying the plan of salvation one step nearer completion. It was expedient that He go away (ch. 16:7).

6. Sorrow. See on ch. 14:1. They should, instead, have rejoiced at the prospect of the glory to which their Master was returning. Instead the thought of their own separation from Him filled their hearts with anxious forebodings.

7. Expedient for you. Or, “profitable for you.” The death, resurrection, and ascension of Christ were important events in the outworking of the plan of salvation. Without these the era of the Spirit would not have become a reality. His departure was thus to the disciples’ profit and advantage. In His incarnate body Jesus could not be everywhere present, but through the medium of the Spirit Jesus could be with each one of His followers at all times and in all places (see Matt. 28:20).

Comforter. See on ch. 14:16.

I will send him. According to the plan of God, Jesus was to complete His work on earth and ascend to the Father’s throne before the Spirit should come.

8. Reprove. Gr. elegchoµ, “to convict.” The word is so translated in ch. 8:9. In ch. 8:46 it is translated “convince” (cf. 1 Cor. 14:24; Titus 1:9; James 2:9), but “convict” would be preferable. In Luke 3:19; Eph. 5:11, 13; 2 Tim. 4:2 elegchoµ is translated “reprove,” and in 1 Tim. 5:20; Titus 1:13; Heb. 12:5; Rev. 3:19 “rebuke.”

Of sin. This Jesus had also done (ch. 7:7). The day of Pentecost, the day when the gift of the Spirit was bestowed, provided a striking exhibit of this aspect of the Spirit’s work. Those who heard Peter’s address were “pricked in their heart” (Acts 2:37). One of the first evidences of the operation of the Holy Spirit is the deep conviction that one is a sinner.

Of righteousness. Not only does the Spirit expose sin; He convicts of positive righteousness. He urges men to accept the righteousness of Christ, both the imputed (Rom. 10:3–10) and the imparted (Gal. 2:20; Phil. 2:13).

Of judgment. Jesus also warned men of the judgment to come (Matt. 5:21, 22; 10:15; 11:22, 24; 12:36). None can escape the judgment; it is as sure as death (Heb. 9:27). Though fear of judgment is not to be the prime motive of doing right, it is, nevertheless, a powerful agency in awakening sin-darkened minds and is frequently, and rightly, appealed to (see Mark 9:43–48; Rev. 14:9–11). See on John 16:11.

Thus the Spirit convicts men of their sin, points them to the salvation and righteousness that is in Jesus, and warns them of the consequences of continuing in their sins and of neglecting the salvation freely proffered.

9. Believe not on me. God has provided only one means of salvation (Acts 4:12; 1 Cor. 3:11), namely, faith in Jesus Christ (John 3:16, 18, 36). Those who are enlightened, as the Jews had been, are without excuse when they refuse to believe in Him whom God sent into the world (see on ch. 15:22).

10. Go to my Father. While on earth Jesus had pointed the way to the perfect righteousness required of those who enter the kingdom of heaven (Matt. 5:48; 6:33). After His departure this would be the special work of the Spirit (see on John 16:8).

11. Of judgment. Gr. krisis, the act of judging. The vindication of the divine character at the cross assured that Satan would be brought to trial and condemned. And if this were true of the archrebel himself, it would also be true of all his accomplices. See on v. 8.

Prince of this world. See on ch. 12:31; cf. ch. 14:30.

12. Many things to say. The human mind is capable of acquiring truth at a limited rate. Jesus had spent more than three years with the disciples, during which time He had faithfully instructed them in divine things. They had learned much, but there were many things yet to be revealed (see on ch. 14:26). The wisdom of God is infinite and cannot be exhausted. A lifetime of diligent study enables one to gain but a limited concept of the infinite treasures of spiritual knowledge.

Sometimes a spiritual lethargy prevents the acquisition of further divine truth. This was the case with the Corinthians, whom Paul designated as “carnal,” who needed to be fed with “milk” rather than with solid food, because they were unable to endure a substantial spiritual diet (1 Cor. 3:1, 2). Christians are urged to leave the first “principles of the doctrine of Christ” and to “go on unto perfection” (Heb. 6:1; cf. Heb. 5:11–14).

13. Spirit of truth. See on ch. 14:17.

Into all truth. See on chs. 14:26; 16:12. “Truth” is here used primarily in its theological sense (see on ch. 8:32). However, it is also true that all right scientific discoveries and inventions have their source in God (see CT 277).

Not speak of himself. Jesus declared the same concerning Himself (chs. 12:49; 14:10). The ultimate source of authority was God.

Things to come. Jesus had revealed things to come (Matt. 24; etc.). But more light concerning the future was to be given. The prophecies of Revelation are an outstanding example of how this was fulfilled. Concerning the messages to the churches John declared, “Let him hear what the Spirit saith unto the churches” (Rev. 2:7, 11; etc.).

14. Glorify me. That is, by a revelation of the majesty and glory of the risen Christ and an unveiling of the mysteries of the plan of salvation.

Of mine. It is possible to impart a portion of the full fund of truth (see on v. 12).

15. All things. See ch. 3:35; cf. ch. 17:10.

16. Shall not see me. The first “little while” is generally understood to refer to the short time intervening until the Passion, and the second “little while” to the three days between the crucifixion and the resurrection. Some have suggested a dual meaning in Christ’s words, first, that they refer to the death and resurrection, and second that they refer to the ascension to the Father and His return at the end of the age (ch. 14:1–3). This return is elsewhere represented as not far away: “He which testifieth these things saith, Surely I come quickly” (Rev. 22:20; cf. ch. 1:3). However, in view of the explanation in John 16:20–29 it seems best to consider the passage a reference to the events of the immediate future.

17. Among themselves. They were apparently reluctant to ask Jesus directly. His enigmatic statement had effectively aroused their curiosity.

What is this? Jesus had earlier spoken of His death and resurrection, but the disciples had not fully grasped the significance of His words (see on Matt. 16:21); hence their perplexity at His statement.

20. Weep and lament. Jesus does not give a direct reply to the inquiry of the disciples, but sheds further light on the circumstances surrounding the events to take place in “a little while.” For a fulfillment of the prediction see Luke 23:27; John 20:11.

World shall rejoice. The enemies of Jesus rejoiced when He was silenced. However, their exulting was short-lived, as was the sorrow of the friends of Jesus.

Turned into joy. See ch. 20:20.

21. A woman. Literally, “the woman,” a typical woman. The figure of a travailing woman is found in the advertising OT (Isa. 26:17; 66:7; etc.). But only here is mention made of her sorrow turning into joy.

Man. Gr. anthroµpos, man in a generic sense, that is, a human being.

22. Heart shall rejoice. This is the application Jesus makes of the figure introduced in v. 21. It is therefore stretching the figure too far to see in the travail of the woman the birth pains of a new order of the kingdom. The disciples’ rejoicing came on the day of the resurrection.

No man. Gr. oudeis, “no one,” the devil and his agents included. The disciples’ joy would be complete and permanent in spiritual fellowship with the risen Lord, who would be with them “always, even unto the end of the world” (Matt. 28:20).

23. In that day. That is, the era of the gift of the Holy Spirit (chs. 14:16, 17, 26; 15:26; 16:7–14).

Ask me nothing. The word “ask” is used twice in this verse, in the first instance from eroµtaoµ, in the second from aiteoµ.Eroµtao generally means to ask a question, in contrast to aiteoµ, which means to ask for something. This distinction may have been intended here. In this case Jesus is informing the disciples that in the day of the gift of the Holy Spirit there will be no need for questions, for the Spirit would teach them all things (ch. 14:26). The disciples on this last night had asked many questions and had exhibited marked dullness of understanding (chs. 14:5, 8, 9, 22; 16:17). The Spirit would enlighten their minds and they would understand that which now appeared so enigmatic.

However, John also uses eroµtaoµ in the sense of asking for something (see ch. 14:16, where it is translated “pray”). If John intended the same meaning here, then the contrast is between “ask me” and “ask the Father.” The disciples would no longer have Jesus’ bodily presence among them, but they could freely petition the Father in the name of Jesus, fully assured that their requests would be granted.

Verily. See on Matt. 5:18; John 1:51.

In my name. See on ch. 14:13.

24. Hitherto have ye. The relationship of the Son to the Father had previously not been fully understood. Prayers had been directed to the Deity with a limited or, perhaps in some cases, no concept of the Godhead. After Christ’s ascension and His inauguration as priest and king His true position as the Mediator of the Christian’s prayers would be understood.

Your joy. See on ch. 15:11.

25. Proverbs. Gr. paroimiai (see on ch. 10:6).

Shew you plainly. The Spirit would quicken their understanding (chs. 14:26; 16:13).

26. In my name. See on ch. 14:13.

I say not. Christ’s intercession was not to overcome any reluctance or unwillingness on the part of the Father to hear the prayers of the saints. The Father Himself loved the disciples (see v. 27) and was as willing to answer prayer as was the Son. The point of illustration in representing Jesus as an intercessor (Heb. 7:25) is that only by means of the infinite sacrifice of the Son is it possible for either the Father or the Son to extend fullness of blessing to the petitioner.

27. Father himself. See on v. 26.

Because ye. God loves not only those who love His Son, He loves the world (John 3:16; cf. Rom. 5:8). Nevertheless when men respond to the love of God a greater manifestation of that love is possible.

28. I came. The great facts of the Christian faith are here summarized: the preexistence of Christ (“I came forth from the Father”), the incarnation and associated events (“am come into the world”), and the ascension (“go to the Father”). See on ch. 1:1, 14.

29. No proverb. See on ch. 10:6.

30. Are we sure. Literally, “we know.” The disciples probably jumped to the conclusion that the moment of illumination mentioned in v. 25 had already arrived. Jesus proceeded to show how limited their concept was (vs. 31, 32).

Any man. The disciples here profess faith in Jesus’ ability by replying to the unspoken desire of their hearts (vs. 17–19).

31. Now believe. Christ does not deny that they had believed; He simply implies that their faith had been imperfect.

32. Be scattered. See Mark 14:27, 50.

Leave me alone. They all “forsook him, and fled” (Matt. 26:56).

I am not alone. Christ had never-failing communion with His Father.

33. Peace. See on ch. 14:27.

Have tribulation. See on chs. 15:20; 16:2.

Be of good cheer. Gr. tharseoµ, “to be of good courage,” “to be full of courage.” Compare Matt. 9:2; 14:27; etc.

I have overcome the world. Jesus looked forward with confidence to the cross, fully assured that He would triumph over the powers of darkness (see Col. 2:15). The prince of this world would be defeated (see on chs. 12:31; 14:30; cf. ch. 16:11), and the disciples had nothing to fear.

Ellen G. White comments

1–4TM 69

2 Ev 339; 6T 120

2, 4 AA 79

7 AA 38; Ed 94; MH 104; SC 75

7, 8 TM 392

8 AA 52; DA 671; Ev 283; FE 197; GW 284; ML 332; TM 65, 401; 3T 428; 6T 319

8, 9 ML 43

11 DA 679

12 AA 271; DA 507; Ev 57, 202, 369; MH 245; TM 476; 6T 55

12–14DA 670

13 AA 38, 51, 53; CSW 35; Ed 134; Ev 167; EW 190; FE 473; GC viii, 469; GW 284; TM 111; 5T 439; 6T 163; 8T 19

13, 14 DA 671; GW 297; SC 109; 5T 703

13–15Ed 94

14 AA 52; DA 671; ML 49; SC 91; TM 95, 396

15 EW 24

19, 20 DA 277

20 DA 82

22 DA 788

23 Ed 95; TM 205

23, 24 AA 36; DA 833; SC 74; TM 157; 8T 178

24 DA 667; GC 477; LS 74; SC 111; 1T 55, 120; 4T 315; 6T 364; 7T 32, 251

25 MH 420; 8T 267

27 FE 178; SC 64; 5T 742

26, 27 GC 416; SC 100; 6T 364; 8T 178

27 FE 178; SC 64; 5T 742

32 DA 697

33 AA 23, 84, 86; DA 123, 679; FE 465; GW 39; LS 265; ML 69, 324; SC 123; 2T 122; 3T 115, 423; 5T 82; 6T 307; 8T 127, 212