John 16:13

ces here in the time of our Popish Queen Mary. May God ever save our state from the Stuarts! Verse 3 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. Verse 4 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. Verse 5 None of you asketh me, Whither goest thou? - In Joh 13:3 , Peter had asked, Lord, thither goest thou? - and Thomas much the same in Joh 14:5 , both of whom had received an answer. But now, at the time when Jesus was speaking this, none of them asked this question, because their hearts were filled with sorrow: Joh 16:6 . Verse 7 It is expedient - that I go away - In other places he had showed them the absolute necessity of his death for the salvation of men: see Mat 20:19 ; Mat 26:2 ; Mar 9:31 ; Mar 10:33 , Luk 9:44 ; Luk 18:32 . This he does not repeat here, but shows them that, by the order of God, the Holy Spirit cannot come to them, nor to the world, unless he first die; and consequently men cannot be saved but in this way. Verse 8 He will reprove - Ελεγξει, He will demonstrate these matters so clearly as to leave no doubt on the minds of those who are simple of heart; and so fully as to confound and shut the mouths of those who are gainsayers. See Act 2:1 , etc. The world - The Jewish nation first, and afterwards the Gentile world; for his influences shall not be confined to one people, place, or time. Verse 9 Of sin - Of the sin of the Jews in not receiving me as the Messiah, though my mission was accredited by the very miracles which the prophets foretold: see Isa 35:3-6 . This was literally fulfilled on the day of pentecost, when the Spirit was given; for multitudes of Jews were then convinced of this sin, and converted to God. See Act 2:37 . If we take this prediction of our Lord in a more general sense, then we may consider that it is one of the grand offices of the Holy Spirit to convince of sin, to show men what sin is, to demonstrate to them that they are sinners, and to show the necessity of an atonement for sin; and in this sense the phrase, περι ἁμαρτιας, may be understood, and in this sense it is used in multitudes of places in the Septuagint, but the words, because they believe not in me, restrict the meaning particularly to the sin of the Jews in rejecting Jesus as the Messiah. Verse 10 Of righteousness - Of my innocence and holiness, because I go away to my Father; of which my resurrection from the dead, and my ascension to heaven, shall be complete proofs. Christ was treated by the Jews as an impostor; as a magician; as one possessed by the devil; as a wicked person, seducer, and destroyer of the law. His vindication from these charges he chiefly referred to the Holy Spirit, the Advocate, who, by his influences on the minds of the people, and by his eloquence and energy in the ministry of the apostles, convinced both the Jews and the Gentiles that the sentence of the Jewish rulers was unjust and infamous, and that the very person whom they had crucified was both Lord and Christ - Lord, the great governor of the universe; and Christ, the Lord's anointed, the promised Messiah. It was a matter of the utmost consequence to the Christian cause to have the innocence and holiness of its founder demonstrated, and the crime of the Jews in putting him to death made manifest to the world. This also has been literally fulfilled: the universe that has heard of him believes the righteousness and innocence of Jesus; and the Jews, his persecutors, are confounded and execrated throughout the habitable globe. Verse 11 Of judgment - Of the false judgment of the Jews in condemning the Lord Jesus, who, as some think, is intended here by the ruler of this world: see Joh 14:30 . Others think that Satan is meant whose usurped power over the world was now to be greatly restrained, and by and by totally destroyed: see Joh 12:31 ; Col 2:15 ; Rev 11:15 ; Rev 12:10 , Rev 12:11 . Perhaps our Lord's meaning is, that as a most astonishing judgement, or punishment, was now about to fall upon the Jews, in consequence of their obstinate infidelity, the Holy Ghost, by the ministry of the apostles, should demonstrate that this judgment, severe as it might seem, was amply merited by this worst of all people; and may we not say that their continuance in the same crime sufficiently vindicates the judgment of God, not only in its being poured out upon them at first, but in continuing to pursue them? It is necessary to observe that it was one office of the Spirit to convince of a judgment to come; and this he did particularly by the apostles, in declaring that God had appointed a day in which he would judge the world by him whom he had appointed for that purpose: Act 17:31 . And we find that while Peter was asserting this doctrine at Caesarea, Act 10:42 , the Holy Spirit was poured out on the Jews and the Gentiles which were present, Act 10:44 , etc., and many were converted unto the Lord. One general exposition may be given of these three verses. The Holy Spirit will convince the world of sin committed, and guilt and condemnation thereby incurred. Of righteousness - of the necessity of being pardoned, and made righteous through the blood of the Lamb, who, after being offered up for sin, went to the Father, ever to appear in his presence as our intercessor: and of judgment - of the great day thereof, when none shall be able to stand but those whose sins are pardoned, and whose souls are made righteous. In all that our Lord says here, there seems to be an allusion to the office of an advocate in a cause, in a court of justice; who, by producing witnesses, and pleading upon the proof, convicts the opposite party of sin, demonstrates the righteousness of his client, and shows the necessity of passing judgment upon the accuser. The faith of the Gospel discovers unto us three different states of man: it shows him: 1. Under sin, in which there is nothing but infidelity towards God, because there is no faith in Jesus Christ. 2. Under grace, in which sin is pardoned, and righteousness acquired by faith in Christ; who is gone to the Father to carry on, by his intercession, the great work of redemption. 3. In the peace and glory of heaven, where Christ will reign with his members; the devil, with his angels and servants, being banished into hell by the last judgment. Thus, in the Christian revelation, we are made acquainted with three grand truths, which contain the sum and substance of all true religion. The first is the general corruption of human nature, and the reign of sin till the coming of Christ. The second is the reparation of our nature by the Lord Jesus, and the reign of righteousness by his grace: Rom 5:21 . The third is the condemnation of sinners, and the total destruction of the kingdom of sin, and of all the power of the devil, by the last judgment. Verse 12 Ye cannot bear them now - In illustration of these three points, Christ had many things to say; but he found that his disciples could only bear general truths; yet, in saying what he did, he sowed the seeds of the whole system of theological knowledge, and heavenly wisdom, which the Holy Spirit of this truth afterwards watered and ripened into a glorious harvest of light and salvation, by the ministry of the apostles. Dr. Lightfoot supposes that the things which the apostles could not bear now were such as these: 1. The institution of the Christian Sabbath, and the abolition of the Jewish. 2. The rejection of the whole Jewish nation, at the very time in which they expected to be set up and established for ever. 3. The entire change of the whole Mosaic dispensation, and the bringing the Gentiles into the Church of God. Verse 13 He will guide you - He will consider your feeble infant state; and, as a father leads his child by the hand, so will the Holy Spirit lead and guide you. The Vulgate, and some copies of the Itala, read, He will Teach you all truth; but this and more is implied in the word ὁδηγησει, he will lead; besides, this reading is not acknowledged by any Greek MS. He shall not speak of himself - He shall teach nothing contrary to what I have taught you: But whatsoever he shall hear - Of the Father and me, that he shall speak, and thus show the intimate consent between himself, the Father, and Christ. It is one conjoint testimony, in which the honor and glory of the holy Trinity, and man's salvation are equally concerned. And he will show you things to came - He will fully explain every thing that may now appear dark or difficult to you; will give you such a knowledge of futurity as shall, in all necessary cases, enable you to foretell future events; and shall supply every requisite truth, in order to make the new covenant revelation complete and perfect. Verse 15 All things that the Father hath are mine - If Christ had not been equal to God, could he have said this without blasphemy? And show it unto you - As Christ is represented the Ambassador of the Father, so the Holy Spirit is represented the ambassador of the Son, coming vested with his authority, as the interpreter and executor of his will. Verse 16 A little while - He had but a few hours to live. And ye shall not see me - I shall be hidden from your view in the grave. Again a little while - In three days after my death: Ye shall see me - I will rise again, and show myself to you. Or, As I am going by my ascension to the Father, in a short time, ye shall see me personally no more; but in a little while I shall pour out my Spirit upon you, and others through your ministry; and ye shall see me virtually in the great and wonderful work which shall then take place in the hearts and lives of men. This may also refer to his coming again to destroy the Jewish state, and also to judge the world; but how can this latter be said to be in a little while? Because a thousand years are but as a day in the sight of God: Psa 90:4 . Verse 18 What is this that he saith - They knew from what he had said that he was to die, but knew not what he meant by their seeing him again in a little time. Verse 20 Ye shall weep and lament - To see me crucified and laid in the grave. But the world shall rejoice - The chief priests, scribes, Pharisees, and persecuting Jews in general, will triumph, hoping that their bad cause is crowned with success. But your sorrow shall be turned into joy - When ye see me risen from the dead. It is very evident that our Lord uses the word world, in several parts of this discourse of his, to signify the unbelieving and rebellious Jews. Verse 21 For joy that a man is born - Ανθρωπος is put here for a human creature, whether male or female; as homo among the Romans denoted either man or woman. Verse 22 Your joy no man taketh from you - Or, shall take away. Some excellent MSS. and versions read the verb in the future tense. Our Lord's meaning appears to have been this: that his resurrection should be so completely demonstrated to them, that they should never have a doubt concerning it; and consequently that their joy should be great and permanent, knowing that the atonement was made, the victory gained, and the kingdom of heaven opened to all believers. Therefore it is said, Act 4:33 , that with great power did the apostles give witness of the resurrection of the Lord Jesus. Verse 23 Ye shall ask me nothing - Ye shall then be led, by that Spirit which guides into all truth, to consider me in the character of Mediator in the kingdom of God, and to address your prayers to the Father in my name - in the name of Jesus the Savior, because I have died to redeem you - in the name of Christ the Anointer, because I have ascended to send down the gift of the Holy Ghost. Verse 24 Hitherto have ye asked nothing in my name - Ye have not as yet considered me the great Mediator between God and man; but this is one of the truths which shall be more fully revealed to you by the Holy Spirit. Ask - In my name; and ye shall receive - all the salvation ye thus request; the consequence of which shall be that your joy shall be full - ye shall be thoroughly happy in being made completely holy. Verse 25 In Proverbs - That is, words which, besides their plain, literal meaning, have another, viz. a spiritual or figurative one. I have represented heavenly things to you through the medium of earthly. The time cometh - viz. the interval from his resurrection to his ascension, which consisted of forty days, during which he instructed his disciples in the most sublime mysteries and truths of his kingdom. Act 1:3 . Verse 26 I say not unto you that I will pray the Father for you - I need not tell you that I will continue your intercessor: I have given you already so many proofs of my love that ye cannot possibly doubt this: besides, the Father himself needs no entreaty to do you good, for he loves you, and is graciously disposed to save you to the uttermost, because ye have loved me and believed in me as coming from God, for the salvation of the world. Verse 28 I came forth from the Father - With whom I existed from eternity in glory. Am come into the world - By my incarnation. I leave the world - By my death. And go to the Father - By my ascension. These four words contain the whole economy of the Gospel of man's salvation, and a consummate abridgment of the Christian faith. This gave the disciples a key to the whole of our Lord's discourse; and especially to that part, Joh 16:16 , that had so exceedingly embarrassed them, as appears by Joh 16:17 , Joh 16:18 . Verse 29 Lo, now speakest thou plainly - The disciples received more light now, on the nature of Christ's person and office, than they had ever done before. Verse 30 Now are we sure that thou knowest all things - Is not the following the meaning of the disciples? We believe that thou art not only the Messiah who camest out from God, but that thou art that God who searchest the heart and triest the reins, and needest not to be asked in order to make thee acquainted with the necessities of thy creatures; for thou perfectly knowest their wants, and art infinitely disposed to relieve them. Verse 31 Do ye now believe? - And will ye continue to believe? Ye are now fully convinced; and will ye in the hour of trial retain your conviction, and prove faithful and steady? Verse 32 The hour cometh - Ye shall shortly have need of all the faith ye profess: ye now believe me to be the Omniscient; but ye will find difficulty to maintain this faith when ye see me seized, condemned, and crucified as a malefactor. Yea, your faith will be then so shaken that ye shall run away, each striving to save himself at his own home, or among his kindred. Verse 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. Introduction Christ prays the Father to glorify him, Joh 16:1 . In what eternal life consists, Joh 16:2-3 . Shows that he has glorified his Father, by fulfilling his will upon earth, and revealing him to the disciples, Joh 16:4-8 . Prays for them, that they may be preserved in unity and kept from evil, Joh 16:9-16 . Prays for their sanctification, Joh 16:17-19 . Prays also for those who should believe on him through their preaching, that they all might be brought into a state of unity, and finally brought to eternal glory, Joh 16:20-26 . Verse 1 These words spake Jesus - That is, what is related in the preceding chapters. We may consider our Lord as still moving on towards Gethsemane, not having yet passed the brook Cedron, Joh 18:1 . Our Lord, who was now going to act as high priest for the whole human race, imitates in his conduct that of the Jewish high priest on the great day of expiation; who, in order to offer up the grand atonement for the sins of the people: - 1. Washed himself, and put on clean linen garments. This Christ appears to have imitated, Joh 13:4 . He laid aside his garments, girded himself with a towel, etc. There is no room to doubt that he and his disciples had been at the bath before: see Joh 13:10 . 2. The high priest addressed a solemn prayer to God: 1. For himself this Christ imitates, Joh 17:1-5 . 2. For the sons of Aaron: our Lord imitates this in praying for his disciples, Joh 17:9-19 . 3. For all the people: our Lord appears to imitate this also in praying for his Church, all who should believe on him through the preaching of the apostles and their successors, Joh 17:20-24 . After which he returns again to his disciples, Joh 17:25 , Joh 17:26 . See Calmet's Dict. under Expiation; and see La Grande Bible de M. Martin, in loc. I. Our Lord's Prayer for Himself, Joh 17:1-5 Father - Here our Lord addresses the whole Divine nature, as he is now performing his last acts in his state of humiliation. Glorify thy Son - Cause him to be acknowledged as the

s to come. 14 He shall glorify me: for he shall receive of mine, and shall show it unto you. 15 All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall show it unto you. As it was usual with the Old Testament prophets to comfort the church in its calamities with the promise of the Messiah ( Isa. ix. 6 ; Mic. v. 6 ; Zech. iii. 8 ); so, the Messiah being come, the promise of the Spirit was the great cordial, and is still. Three things we have here concerning the Comforter's coming: — I. That Christ's departure was absolutely necessary to the Comforter's coming, v. 7 . The disciples were so loth to believe this that Christ saw cause to assert it with a more than ordinary solemnity: I tell you the truth. We may be confident of the truth of everything that Christ told us; he has no design to impose upon us. Now, to make them easy, he here tells them, 1. In general, It was expedient for them that he should go away. This was strange doctrine, but if it was true it was comfortable enough, and showed them how absurd their sorrow was. It is expedient, not only for me, but for you also, that I go away; though they did not see it, and are loth to believe it, so it is. Note, (1.) Those things often seem grievous to us that are really expedient for us; and particularly our going away when we have finished our course. (2.) Our Lord Jesus is always for that which is most expedient for us, whether we think so or no. He deals not with us according to the folly of our own choice, but graciously over-rules it, and gives us the physic we are loth to take, because he knows it is good for us. 2. It was therefore expedient because it was in order to the sending of the Spirit. Now observe, (1.) That Christ's going was in order to the Comforter's coming. [1.] This is expressed negatively: If I go not away, the Comforter will not come. And why not? First, So it was settled in the divine counsels concerning this affair, and the measure must not be altered; shall the earth be forsaken for them? He that gives freely may recall one gift before he bestows another, while we would fondly hold all. Secondly, It is congruous enough that the ambassador extraordinary should be recalled, before the envoy come, that is constantly to reside. Thirdly, The sending of the Spirit was to be the fruit of Christ's purchase, and that purchase was to be made by his death, which was his going away. Fourthly, It was to be an answer to his intercession within the veil. See ch. xiv. 16 . Thus must this gift be both paid for, and prayed for, by our Lord Jesus, that we might learn to put the greater value upon it. Fifthly, The great argument the Spirit was to use in convincing the world must be Christ's ascension into heaven, and his welcome here. See v. 10 , and ch. vii. 39 . Lastly, The disciples must be weaned from his bodily presence, which they were too apt to dote upon, before they were duly prepared to receive the spiritual aids and comforts of a new dispensation. [2.] It is expressed positively: If I depart I will send him to you; as though he had said, "Trust me to provide effectually that you shall be no loser by my departure." The glorified Redeemer is not unmindful of his church on earth, nor will ever leave it without its necessary supports. Though he departs, he sends the Comforter, nay, he departs on purpose to send him. Thus still, though one generation of ministers and Christians depart, another is raised up in their room, for Christ will maintain his own cause. (2.) That the presence of Christ's Spirit in his church is so much better, and more desirable, than his bodily presence, that it was really expedient for us that he should go away, to send the Comforter. His corporal presence could be put in one place at one time, but his Spirit is every where, in all places, at all times, wherever two or three are gathered in his name. Christ's bodily presence draws men's eyes, his Spirit draws their hearts; that was the letter which kills, his Spirit gives life. II. That the coming of the Spirit was absolutely necessary to the carrying on of Christ's interests on earth ( v. 8 ): And when he is come, elthon ekeinos . He that is sent is willing of himself to come, and at his first coming he will do this, he will reprove, or, as the margin reads it, he will convince the world, by your ministry, concerning sin, righteousness, and judgment. 1. See here what the office of the Spirit is, and on what errand he is sent. (1.) To reprove. The Spirit, by the word and conscience, is a reprover; ministers are reprovers by office, and by them the Spirit reproves. (2.) To convince. It is a law-term, and speaks the office of the judge in summing up the evidence, and setting a matter that has been long canvassed in a clear and true light. He shall convince, that is, "He shall put to silence the adversaries of Christ and his cause, by discovering and demonstrating the falsehood and fallacy of that which they have maintained, and the truth and certainty of that which they have opposed." Note, Convincing work is the Spirit's work; he can do it effectually, and none but he; man may open the cause, but it is the Spirit only that can open the heart. The Spirit is called the Comforter ( v. 7 ), and here it is said, He shall convince. One would think this were cold comfort, but it is the method the Spirit takes, first to convince, and then to comfort; first to lay open the wound, and then to apply healing medicines. Or, taking conviction more generally, for a demonstration of what is right, it intimates that the Spirit's comforts are solid, and grounded upon truth. 2. See who they are whom he is to reprove and convince: The world, both Jew and Gentile. (1.) He shall give the world the most powerful means of conviction, for the apostles shall go into all the world, backed by the Spirit, to preach the gospel, fully proved. (2.) He shall sufficiently provide for the taking off and silencing of the objections and prejudices of the world against the gospel. Many an infidel was convinced of all and judged of all, 1 Cor. xiv. 24 . (3.) He shall effectually and savingly convince many in the world, some in every age, in every place, in order to their conversion to the faith of Christ. Now this was an encouragement to the disciples, in reference to the difficulties they were likely to meet with, [1.] That they should see good done, Satan's kingdom fall like lightning, which would be their joy, as it was his. Even this malignant world the Spirit shall work upon; and the conviction of sinners is the comfort of faithful ministers. [2.] That this would be the fruit of their services and sufferings, these should contribute very much to this good work. 3. See what the Spirit shall convince the world of. (1.) Of sin ( v. 9 ), because they believe not on me. [1.] The Spirit is sent to convince sinners of sin, not barely to tell them of it; in conviction there is more than this; it is to prove it upon them, and force them to own it, as they ( ch. viii. 9 ) that were convicted of their own consciences. Make them to know their abominations. The Spirit convinces of the fact of sin, that we have done so and so; of the fault of sin, that we have done ill in doing so; of the folly of sin, that we have acted against right reason, and our true interest; of the filth of sin, that by it we are become odious to God; of the fountain of sin, the corrupt nature; and lastly, of the fruit of sin, that the end thereof is death. The Spirit demonstrates the depravity and degeneracy of the whole world, that all the world is guilty before God. [2.] The Spirit, in conviction, fastens especially upon the sin of unbelief, their not believing in Christ, First, As the great reigning sin. There was, and is, a world of people, that believe not in Jesus Christ, and they are not sensible that it is their sin. Natural conscience tells them that murder and theft are sin; but it is a supernatural work of the spirit to convince them that it is a sin to suspend their belief of the gospel, and to reject the salvation offered by it. Natural religion, after it has given us its best discoveries and directions, lays and leaves us under this further obligation, that whatever divine revelation shall be made to us at any time, with sufficient evidence to prove it divine, we accept it, and submit to it. This law those transgress who, when God speaketh to us by his Son, refuse him that speaketh; and therefore it is sin. Secondly, As the great ruining sin. Every sin is so in its own nature; no sin is so to them that believe in Christ; so that it is unbelief that damns sinners. It is because of this that they cannot enter into rest, that they cannot escape the wrath of God; it is a sin against the remedy. Thirdly, As that which is at the bottom of all sin; so Calvin takes it. The Spirit shall convince the world that the true reason why sin reigns among them is because they are not by faith united to Christ. Ne putimus vel guttam unam rectitudinis sine Christo nobis inesse—Let us not suppose that, apart from Christ, we have a drop of rectitude. —Calvin. (2.) Of righteousness, because I go to my Father, and you see me no more, v. 10 . We may understand this, [1.] Of Christ's personal righteousness. He shall convince the world that Jesus of Nazareth was Christ the righteous ( 1 John ii. 1 ), as the centurion owned ( Luke xxiii. 47 ), Certainly this was a righteous man. His enemies put him under the worst of characters, and multitudes were not or would not be convinced but that he was a bad man, which strengthened their prejudices against his doctrine; but he is justified by the spirit ( 1 Tim. iii. 16 ), he is proved to be a righteous man, and not, a deceiver; and then the point is in effect gained; for he is either the great Redeemer or a great cheat; but a cheat we are sure he is not. Now by what medium or argument will the Spirit convince men of the sincerity of the Lord Jesus? Why, First, Their seeing him no more will contribute something towards the removal of their prejudices; they shall see him no more in the likeness of sinful flesh, in the form of a servant, which made them slight him. Moses was more respected after his removal than before. But, Secondly, His going to the Father would be a full conviction of it. The coming of the Spirit, according to the promise, was a proof of Christ's exaltation to God's right hand ( Acts ii. 33 ), and this was a demonstration of his righteousness; for the holy God would never set a deceiver at his right hand. [2.] Of Christ's righteousness communicated to us for our justification and salvation; that everlasting righteousness which Messiah was to bring in, Dan. ix. 24 . Now, First, The Spirit shall convince men of this righteousness. Having by convictions of sin shown them their need of a righteousness, lest this should drive them to despair he will show them where it is to be had, and how they may, upon their believing, be acquitted from guilt, and accepted as righteous in God's sight. It was hard to convince those of this righteousness that went about to establish their own ( Rom. x. 3 ), but the Spirit will do it. Secondly, Christ's ascension is the great argument proper to convince men of this righteousness: I go to the Father, and, as an evidence of my welcome with him, you shall see me no more. If Christ had left any part of his undertaking unfinished, he had been sent back again; but now that we are sure he is at the right hand of God, we are sure of being justified through him. (3.) Of judgment, because the prince of this world is judged, v. 11 . Observe here, [1.] The devil, the prince of this world, was judged, was discovered to be a great deceiver and destroyer, and as such judgment was entered against him, and execution in part done. He was cast out of the Gentile world when his oracles were silenced and his altars deserted, cast out of the bodies of many in Christ's name, which miraculous power continued long in the church; he was cast out of the souls of people by the grace of God working with the gospel of Christ; he fell as lightning from heaven. [2.] This is a good argument wherewith the Spirit convinces the world of judgment, that is, First, Of inherent holiness and sanctification, Matt. xii. 18 . By the judgment of the prince of this world, it appears that Christ is stronger than Satan, and can disarm and dispossess him, and set up his throne upon the ruin of his. Secondly, Of a new and better dispensation of things. He shall show that Christ's errand into the world was to set things to right in it, and to introduce times of reformation and regeneration; and he proves it by this, that the prince of this world, the great master of misrule, is judged and expelled. All will be well when his power is broken who made the mischief. Thirdly, Of the power and dominion of the Lord Jesus. He shall convince the world that all judgment is committed to him, and that he is the Lord of all, which is evident by this, that he has judged the prince of this world, has broken the serpent's head, destroyed him that had the power of death, and spoiled principalities; if Satan be thus subdued by Christ, we may be sure no other power can stand before him. Fourthly, Of the final day of judgment: all the obstinate enemies of Christ's gospel and kingdom shall certainly be reckoned with at last, for the devil, their ringleader, is judged. III. That the coming of the Spirit would be of unspeakable advantage to the disciples themselves. The Spirit has work to do, not only on the enemies of Christ, to convince and humble them, but upon his servants and agents, to instruct and comfort them; and therefore it was expedient for them that he should go away. 1. He intimates to them the tender sense he had of their present weakness ( v. 12 ): I have yet many things to say unto you (not which should have been said, but which he could and would have said), but you cannot bear them now. See what a teacher Christ is. (1.) None like him for copiousness; when he has said much, he has still many things more to say; treasures of wisdom and knowledge are hid in him, if we be not straitened in ourselves. (2.) None like him for compassion; he would have told them more of the things pertaining to the kingdom of God, particularly of the rejection of the Jews and the calling of the Gentiles, but they could not bear it, it would have confounded and stumbled them, rather than have given them any satisfaction. When, after his resurrection, they spoke to him of restoring the kingdom to Israel, he referred them to the coming of the Holy Ghost, by which they should receive power to bear those discoveries which were so contrary to the notions they had received that they could not bear them now. 2. He assures them of sufficient assistances, by the pouring out of the Spirit. They were now conscious to themselves of great dulness, and many mistakes; and what shall they do now their master is leaving them? " But when he, the Spirit of Truth, is come, you will be easy, and all will be well." Well indeed; for he shall undertake to guide the apostles, and glorify Christ. (1.) To guide the apostles. He will take care, [1.] That they do not miss their way: He will guide you; as the camp of Israel was guided through the wilderness by the pillar of cloud and fire. The Spirit guided their tongues in speaking, and their pens in writing, to secure them from mistakes. The Spirit is given us to be our guide ( Rom. viii. 14 ), not only to show us the way, but to go along with us, by his continued aids and influences. [2.] That they do not come short of their end: He will guide them into all truth, as the skilful pilot guides the ship into the port it is bound for. To be led into a truth is more than barely to know it; it is to be intimately and experimentally acquainted with it; to be piously and strongly affected with it; not only to have the notion of it in our heads, but the relish and savour and power of it in our hearts; it denotes a gradual discovery of truth shining more and more: "He shall lead you by those truths that are plain and easy to those that are more difficult." But how into all truth? The meaning is, First, Into the whole truth relating to their embassy; whatever was needful or useful for them to know, in order to the due discharge of their office, they should be fully instructed in it; what truths they were to teach others the Spirit would teach them, would give them the understanding of, and enable them both to explain and to defend. Secondly, Into nothing but the truth. All that he shall guide you into shall be truth ( 1 John ii. 27 ); the anointing is truth. In the following words he proves both these:—1. "The Spirit shall teach nothing but the truth, for he shall not speak of himself any doctrine distinct from mine, but whatsoever he shall hear, and knows to be the mind of the Father, that, and that only, shall he speak. " This intimates, (1.) That the testimony of the Spirit, in the word and by the apostles, is what we may rely upon. The Spirit knows and searches all things, even the deep things of God, and the apostles received that Spirit ( 1 Cor. ii. 10, 11 ), so that we may venture our souls upon the Spirit's word. (2.) That the testimony of the Spirit always concurs with the word of Christ, for he does not speak of himself, has no separate interest or intention of his own, but, as in essence so in records, he is one with the Father and the Son, 1 John v. 7 . Men's word and spirit often disagree, but the eternal Word and the eternal Spirit never do. 2. "He shall teach you all truth, and keep back nothing that is profitable for you, for he will show you things to come. " The Spirit was in the apostles a Spirit of prophecy; it was foretold that he should be so ( Joel ii. 28 ), and he was so. The Spirit showed them things to come, as Acts xi. 28 ; xx. 23 ; xxi. 11 . The Spirit spoke of the apostasy of the latter times, 1 Tim. iv. 1 . John, when he was in the Spirit had things to come shown him in vision. Now this was a great satisfaction to their own minds, and of use to them in their conduct, and was also a great confirmation of their mission. Jansenius has a pious note upon this: We should not grudge that the Spirit does not show us things to come in this world, as he did to the apostles; let it suffice that the Spirit in the word hath shown us things to come in the other world, which are our chief concern. (2.) The Spirit undertook to glorify Christ, v. 14, 15 . [1.] Even the sending of the Spirit was the glorifying of Christ. God the Father glorified him in heaven, and the Spirit glorified him on earth. It was the honour of the Redeemer that the Spirit was both sent in his name and sent on his errand, to carry on and perfect his undertaking. All the gifts and graces of the Spirit, all the preaching and all the writing of the apostles, under the influence of the Spirit, the tongues, and miracles, were to glorify Christ. [2.] The Spirit glorified Christ by leading his followers into the truth as it is in Jesus, Eph. iv. 21 . He assures them, First, that the Spirit should communicate the things of Christ to them: He shall receive of mine, and shall show it unto you. As in essence he proceeded from the Son, so in influence and operation he derived from him. He shall take ek tou emou — of that which is mine. All that the Spirit shows us, that is, applies to us, for our instruction and comfort, all that he gives us for our strength and quickening, and all that he secures and seals to us, did all belong to Christ, and was had and received from him. All was his, for he bought it, and paid dearly for it, and therefore he had reason to call it his own; his, for he first received it; it was given him as the head of the church, to be communicated by him to all his members. The Spirit came not to erect a new kingdom, but to advance and establish the same kingdom that Christ had erected, to maintain the same interest and pursue the same design; those therefore that pretend to the Spirit, and vilify Christ, give themselves the lie, for he came to glorify Christ. Secondly, That herein the things of God should be communicated to us. Lest any should think that the receiving of this would not make them much the richer, he adds, All things that the Father hath are mine. As God, all that self-existent light and self-sufficient happiness which the Father has, he has; as Mediator, all things are delivered to him of the Father ( Matt. xi. 27 ); all that grace and truth which God designed to show us he lodged in the hands of the Lord Jesus, Col. i. 19 . Spiritual blessings in heavenly things are given by the Father to the Son for us, and the Son entrusts the Spirit to convey them to us. Some apply it to that which goes just before: He shall show you things to come, and so it is explained by Rev. i. 1 . God gave it to Christ, and he signified it to John, who wrote what the Spirit said, Rev. i. 1 . Christ's Departure and Return; Sorrow and Joy Foretold. 16 A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. 17 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? 18 They said therefore, What is this that he saith, A little while? we cannot tell what he saith. 19 Now Jesus knew that they were desirous to ask him, and said unto them, Do ye enquire 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? 20 Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow sha

the last in verse 12-13 (Part I) and 14-15 (Part II).]] Sermon for the Fourth Sunday after Easter; John 16:5-15 (3rd Sermon) I. SERMON ON CHRIST'S KINGDOM AND THE CONVICTING OFFICE OF THE HOLY SPIRIT. A. This Sermon of Consolation In General. 1 The meaning of this Gospel we have often heard elsewhere, the only trouble is, its language is not altogether understood as having the meaning of things, with which we are familiar. Therefore we will expound it a little, in order that it may be seen that the same truth lies in these words as is contained in almost all the Gospels. 2 It is a part of that beautiful discourse, Christ the Lord, delivered after the last supper he had with the disciples. His special object is to console his beloved disciples in view of his departure, because he is now about to die and to leave them alone in danger and distress, in the hostility of the world, in persecution and death for his sake. And so with many words he announces to them that they would be put under the ban, and they who killed them would boast that they had offered unto God a service. It was a grievous and terrible thing for them to hear this, and on account of it they became very sorrowful, both because they were to lose their dear Lord and because they were to be left in such misery and distress. Therefore it was needful to console them against all this, as indeed Christ does throughout these three chapters of his last discourse with all diligence and faithfulness. And the sum of it is this: in view of the loss caused by his departure, he promises to send the Holy Spirit, who shall comfort and strengthen their hearts, and then first establish the kingdom of Christ and extend it throughout the world; and he tells them plainly what is to be the nature of his kingdom, wherein it is to consist, and what the Holy Spirit shall accomplish in the world through them. 3 Therefore he says to them first: I know and plainly see, beloved disciples, that you are in great fear and sorrow on account of what I have told you, that I am about to go away from you. But this shall be your comfort: I tell you the truth, it is much better for you, that I go away. My departure shall bring you abundant joy, for you shall have instead the comforting of the Holy Spirit, and in addition the power, that he will accomplish through you what I, now present with you, am not able to do. For I am required by this mission in the flesh to suffer and die, and so to make my journey to the Father, and afterwards to send the Holy Spirit, who will do through you much greater things than can be done now through me, and who will bestow upon you a great and excellent office and work, by which my kingdom shall be extended in the world. B. Christ's Kingdom of Which this Sermon Treats. 4 So then he first shows them what is to be the nature of his kingdom on earth, in order to take away from them their old deeply-rooted delusion of an external worldly dominionand government over the Jewish people and the world generally in this life. For against this he says plainly enough and in many words, that he would go away, leave the world, andnot be seen any more. But if he dies and leaves the world he cannot rule and govern after the manner of the world, externally and visibly, like a king and emperor on earth. He indicates this still more clearly by announcing to them in so many words both before and after this text, how they shall fare after his departure, namely, that they shall be hated, persecuted, put under the ban and even killed by their own people; moreover, that they shall weep and lament and havetribulation in the world, which on the contrary shall be merry and joyful. All this by no means agrees with the thought that they should have a worldly kingdom on earth, for which to hope; they must expect the very contrary. Nevertheless they are to know that he will have and preserve his kingdom in the world; wherefore he promises the Holy Spirit. C. The Convicting Office of the Holy Spirit. 5 What kind of a kingdom is it, and how is it governed? This he indicates in the words: V.8. “The Holy Spirit will convict the world.” It is not to be a government constituted and organized in worldly fashion by human wisdom, power and might, but a government of the Holy Spirit, or a spiritual kingdom, in which Christ rules invisibly and not with external, bodily power, through the Word alone, which the Holy Spirit will preach and thereby work in the hearts of men. For the Holy Spirit, he says, will convict the world. That does not mean to coerce with armor and weapons and worldly power, but to use an oral word or an office of preaching, called the Word of God, or of the Holy Spirit, sent by Christ. This Word is to pass through the world and to attack it, so that it can be called a convicting of the world, not only of a few, of one or two races and countries, but of both Jews and Gentiles, the learned, the wise and saints, who in their own government have the most beautiful and laudable organization. 6 For by “world” he does not mean the humble common folk, the populace, but that which in the world is best and most excellent, and in external government blameless; especially those who claim to be holy above all others, like the Jews, who were called God's people and had the law of Moses, of whom Christ said before, that they hate him and his own without cause, as is written in their law. 7 Herewith Christ bestows upon his apostles power and authority, nay more, even command over the whole world. It is to be subject to their preaching and to hear the apostles. Although their office shall be despised in the world and have no reputation, because they are plain, ordinary people, and even apart from this they must be hated and oppressed and must suffer in the world, when with their convictions they run counter to it, till he strengthens and comforts them with the assurance that their office shall nevertheless have power, force and efficacy. Those in the world will be compelled to hear it and to allow it to have course, unsubverted and unforbidden, regardless of their raging and storming against it with persecution, ban and death, and all power and force not only of the world, but also of the whole kingdom of hell. 8 Therefore, says he, you have good reason not to be terrified and cast down, because I am going away from you bodily. For thereby I will give you something better than you have had while you were with me, and you shall accomplish much greater and more glorious things than can now be done; namely, the Holy Spirit shall effect through you far more gloriously and mightily what pertains to my kingdom than you now think. Then you will no longer, as now, seek and aspire to become lords upon earth and to have great kingdoms under you. For these are transitory things, which God does not care for, and which have always produced more rogues than good men. But he will set you in a government, where you shall judge all men's consciences; and what is highest in the world, namely its wisdom and holiness, shall be subject to you. You shall pronounce judgment upon it, convict and condemn, and nobody will be able to escape sin, death and hell, nor get to heaven, who does not hear and obey your word. 9 He shall also give you such comfort and courage, that you shall no longer be filled with terror and deadly fear, as now, at the world's threatening, fury and raging against your preaching; but you shall boldly go forward and convict regardless of what the world and the devil can do to prevent it by persecution, murder and all the violence of hell. 10 This is the province of the work, which the Holy Spirit is to begin in the kingdom of Christ. It is the teaching office of the apostles, which is to be of such a character that it must convict the world, as it finds it outside of Christ, and nobody is to be excepted, great, small, learned, wise, holy, of high or low condition, etc. This means in short, to bear the world's anger and to begin strife, and to be struck in the mouth for it. For the world, which rules on earth, will not and cannot endure its course to be disapproved; therefore persecution must arise, and one party must yield to the other, the weakest to the stronger. But, as the office of the apostles is to be only a teaching office, it cannot use worldly power and the world retains its external kingdom and power against the apostles. But, on the other hand, the apostles' office of conviction of the world shall likewise not be suppressed, because it is the office and work of the Holy Spirit, but shall overcome all and triumph; as Christ promised to them: “I will give you a mouth and wisdom, which all your adversaries shall not be able to withstand.” Lk 21:15. 11 The Holy Spirit indeed convicted the world by preaching before from the beginning (for Christ ever rules, and is the same Christ “yesterday and today, and for ever,” Heb 13:8 ) through the holy fathers, Adam, Noah, Abraham, Moses, Elijah, Elisha, and John the Baptist, and this conviction was upheld by divine power. But now the true beginning is to be made, and Christ will institute a public conviction, which is to be extended not only over the Jewish people, but over the whole world until the last day. This is to be much more efficacious and shall prevail, and hearts shall be pierced and wounded by it, even as is said in Acts 2:37 of the first sermon of St. Peter on the day of Pentecost, that they were pricked in their heart by the preaching of the apostles, and so were enlightened and converted from their blindness. But if they will not accept this preaching, it shall be efficacious to their condemnation, and they shall stumble, fall and plunge into eternal ruin. So it shall prove a power unto life and salvation to believers, and a preaching and power unto death to others, as St. Paul says in 2 Cor 2:16. 12 However, in respect of what shall the Holy Spirit convict, and concerning what shall he teach? This he tells us plainly in the words: V.8. “And he, when he is come, will convict the world in respect of sin, and of righteousness, and of judgment.” 13 This certainly means biting off a good deal and assuming a big load: the poor beggars, the apostles, are to interfere in the world in this way and to reprove and convict everything it does. They must needs have strong backs and a good reserved force. For he shows here that this convicting is to be no farce, nor is it to be in respect of small, trifling matters, nor even of sovereignty, countries and property, but in respect of the highest thing, by which the world's government exists, namely, the reputation of wisdom, righteousness, and its judgment or convicting, especially in the high matters, which concern the service of God and what is good in the sight of God. 14 For as to the earthly government of property and wealth, this does not concern the Holy Spirit and Christ. In regard to that he allows the world's wisdom, law and order to stand as they are; for in this sphere it is commanded to the world to rule and to judge what is praiseworthy and what is punishable. Likewise he does not convict the offices and different classes in the world, which are God's creation and order. But for this he convicts the world, that is, the people, who in their own government rule excellently, because with their reason and wisdom they also seek to interfere in God's affairs and government, and presume to decide and judge, how God shall be served, and imagine that whatever they assert, must also be right and acceptable in the sight of God. 15 This is what the conviction of the Holy Spirit is directed against. It breaks in not piecemeal on certain works and actions, but reduces to nothing and condemns everything that reason and worldly wisdom propose. In short, he convicts and censures them in and for the very things they do not wish to be convicted in, but rather praised and lauded, as teaching and doing well and right. He puts them to sin and shame with all their glory and openly charges them with knowing nothing of these things nor being able to teach how sin is to be known and gotten rid of, righteousness is to be attained and wrong is to be permitted. How much good is left now, when all this is laid low completely as by a thunderbolt? He himself explains the three particulars, and shows what each means and how each is to be preached. First he says: V.9. “Of Sin, because they believe not on me.” 16 The world itself must confess that it understands none of the things, which Christ here says of these three thoughts. For whoever heard this before among the wise and learned of the earth, or by what understanding was it produced, and in what books is it written that sin is not to believe on this Jesus of Nazareth? Does not Moses himself and all the world call that sin, which is done contrary to the law, by commission or omission, by word or deed or even by thought? Well, the child is named, and the article concluded and fixed by the Holy Spirit, that this is the sin of the world that it does not believe on Christ. Not that there is no sin against the law besides this; but that this is the real chief sin, which condemns the whole world even if it could be charged with no other sin. 17 Thus this preaching of conviction is now to begin, if people are to be brought to right knowledge and to salvation. And the first thing shall be this: it makes all men, learned, high and wise, sinners; and sinners for this reason, because they do not believe on Christ. Hence God's wrath is declared, and the judgment of condemnation and eternal death (for this is what convicting in respect of sin means) is pronounced upon those who in the sight of the world are irreproachable, who even strive with earnestness to live according to the law and the ten commandments. Such were Paul before his conversion, and Nicodemus at first, and many others of like character among the Jews, to whom St. Paul also bears witness that they had a zeal for God, and followed after righteousness, but did not attain to righteousness ( Rom 9:31 ). So then this word “sin” briefly comprehends all life and conduct without and apart from faith in Christ. 18 Here you will say: How is this? Is it sin to live according to the ten commandments obediently, honorably and chastely, not to kill, not to break the marriage tie, not to steal, not to lie and deceive? Answer: Surely not. But that is not enough, and the ten commandments are not kept, if only they are not violated externally by works. For God's law demands not merely outward form and appearance, but goes to the heart and demands its perfect obedience. Therefore it also judges man not only by his outward walk and conduct, but by the depths of his heart. But the world does not understand and regard this; for it recognizes only public external sins, such as murder, adultery, robbery and what the jurists call and punish as sin. But it neither knows nor sees the true offences and their root, such as contempt of God, inborn inward impurity of the heart, and disobedience to God's will: which things nevertheless are and remain in all men, who are not sanctified by Christ. For everybody, however pious he may be, if he will only confess it, finds in himself, what true saints earnestly lament, that even if he would gladly keep God's law, his flesh and blood, that is, his whole nature, including his heart and all his members, resist it; as St. Paul says in Rom 7:23: “I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members.” Much more is this true of those, who are without grace and the Holy Spirit, who live irreproachably outwardly, solely from the fear of punishment or on account of reputation and vain honor; but still would prefer to do the contrary, if they did not fear hell or disgrace and punishment. For the heart is ever hostile to the law and resists it with inward disobedience. 19 Now because this is the case, that no man fulfils the commandments of God and can be without sin before God, and therefore all men are under the wrath of God and sentenced to eternal condemnation by the law: God has found a remedy for this evil, and he resolved to send his Son into the world, in order that he might become a sacrifice for us and make satisfaction for our sins by the shedding of his blood and his death, and take away from us the wrath of God, which no creature could reconcile, and bring forgiveness of sins and moreover bestow upon us the Holy Spirit, so that we might obtain and receive all this, begin to become new men, and come out of sin and death to righteousness and eternal life. 20 This he has now done and has commanded to preach it through the Gospel, and he demands of all men (as we heard in the Easter sermons) repentance, that is, true knowledge of sin and earnest dread of God's wrath, and faith, that in such repentance God will for the sake of his Son forgive their sins. He that believes this preaching, has by this faith forgiveness of sins and is in the grace of God: and although he has not satisfied the law, still the remaining sin is not imputed to him, but is included in the forgiveness. Together with this faith the Holy Spirit is also given, so that he acquires love and delight to do the good and to resist sin. Therefore he is no longer condemned by the laws as a sinner, although he has not fulfilled it in every respect; but he is accepted by God through grace and forgiveness, and regarded as if he had no sins. 21 But on the other hand, he who has not faith, cannot be rid of sin nor escape the wrath of God. For he has no forgiveness and abides under condemnation, even if he is very zealous to live according to the law; for he cannot fulfil it. Besides, he does not accept Christ, who brings forgiveness and bestows upon believers his own fulfilment, and also gives power to begin to keep the law from the heart. 22 Therefore, wheresoever this preaching is not accepted, there sin and condemnation must remain. Indeed, this unbelief then becomes the chief sin. For if faith in Christ were present, all sins would be forgiven; but now since they will not accept this Saviour by faith, they are justly condemned in their sins. And it avails them nothing, that they do many works of the law and outward divine services, and judge according to reason, that, as they sinned by works, they will pay by works, that is to say, put away sin and merit God's favor. For in so doing they simply undertake to blot out sin by sin, indeed, to atone for great sins by little ones, or to do great sins in order to lay aside others. For in addition to the fact that they continue in disobedience and sins against God's commandments, and are so blind that they neither see nor regard it, but without repentance and fear of God's wrath have the presumption and pride to expect to please God by their own works and merits: above all this they proceed not only to despise this preaching of Christ, which admonishes to repentance and faith, but even to persecute it. This alone would be enough to bring eternal wrath and condemnation upon them, even if they had no other sins and fulfilled the whole law. 23 Therefore the Holy Spirit rightly and justly convicts, as sinful and condemned, all who have not faith in Christ. For where this is wanting, other sins in abundance must follow: God is despised and hated, and the entire first table is treated with disobedience. For if one does not know God in Christ, he cannot trust him for any good thing, nor call upon him from the heart, nor know his word; but he is entangled in the devil's lies, persecutes and blasphemes true doctrines, and continues in obstinacy and hardening, even to the degree of slandering the Holy Spirit. In consequence of this he also disobeys the other commandments in his life and station, so that he does to nobody what he ought to do, and has in his heart no true love, kindness, gentleness, patience, no delight in chastity, righteousness, faithfulness and truth; but practices the contrary, except where he has reason to fear disgrace or punishment. 24 Lo, how the dragon's tail of the devil and all hell must follow unbelief! The reason is, that he who does not believe in Christ, has already turned away from God and quite separated himself from him. Therefore he cannot have the Holy Spirit, nor originate good thoughts, nor have a true, hearty pleasure in living according to God's will; notwithstanding he may outwardly assume a different appearance, like a hypocrite, and act so as not to be rebuked or chastised. Just like a bad, ill-behaved servant, who is inimical to his master, and does what he hates to do, only because he is compelled, and as opportunity arises, does evil. Such are the beautiful, precious fruits, produced by this fountain and stem, if Christ is not accepted and heard as the Saviour, presented to us by God in order to blot out our sin and to take from us God's wrath. 25 Hence you see pictured here what the world is, nothing but a great company of wicked, stubborn people, who will not believe Christ, but despise God's Word, praise and accept the seduction of the devil, and defiantly run counter to all of God's commandments. They receive all the favors and benefits of God only to repay him with ingratitude and blasphemy. And yet in all this they are unwilling to be convicted or reproved, but wish to be called excellent, pious and saintly people. Such were the Jews, who crucified Christ and persecuted his apostles, and yet wished to claim the glory of having done God great service. Therefore the Holy Spirit must resist this and strive with the world and ever exercise his office of conviction with divine power and might until the last day. 26 For he has not begun to convict with the intention of ceasing and allowing his mouth to be closed. On the contrary he must continue his work of conviction in the devil's kingdom, because there is nothing good in it, and he must drive it altogether under God's wrath and condemnation, in spite of the rage and fury of the devil, if perhaps by this conviction some be brought to repentance and faith, which indeed is the object of this preaching. But the others, who will not be convicted, must at least be convinced and condemned by this preaching. For all flesh and blood must be convicted, either for salvation or for condemnation, and the sentence, which Christ commanded to be preached to all creatures, must stand: “He that believeth shall be saved; but he that disbelieveth shall be condemned.” Let this be enough of the first point in the preaching of the Holy Spirit. The second is this: V.10. “Of righteousness, because I go to the Father, and ye behold me no more.” 27 Not only is the world convicted because it has sin, but also because it does not know how to become pious and what righteousness or piety is. But he is not speaking here of the righteousness, which philosophers and jurists discuss, which consists in observing civil or imperial laws and in doing what reason teaches; but of the righteousness, which is valid before God or which be regards as righteousness. Now what kind of righteousness is this, or wherein does it consist? This is it, says he, that “I go to the Father, and ye behold me no more.” This is strange and to the world ridiculous language. If the first particular was unusual and obscure, that this is the world's sin, that it does not believe on him; then this is far more strange and incomprehensible, that this alone is righteousness, that he goes to the Father and is seen no more. 28 What shall the whole world say to this? They are all striving after righteousness and claiming to be pious before God, Jewish, Turkish and papistic saints, who stumble at this as an offensive, nay, foolish doctrine, just as if all good works, devotions, pious intentions, fine obedience, severe and strict life on the part of so many men are to be nothing before God? And why does he give such an odd and absurd definition, that being pious before God consists in this that he goes to the Father and yet is not seen? How does it fit together, being righteous by what one cannot see nor feel? 29 Well, you learn here, that he concludes emphatically and vigorously, that alone is righteousness which he calls righteousness, and the world is convicted by it, because it does not possess it. It is as if he said: Of what use is it, for you to dispute much about good works, holy living and what you think is the way to righteousness? If you do not have this, that I go to the Father, it is all nothing and worth nothing before God. Even if you should seek and strive, think and study to death, and pursue after righteousness with all your powers, you will never think it out or attain to it. Another righteousness is necessary, different from what you understand and propose, where one is to take up the law, and be obedient to it and live according to it. Something far and high above all that is necessary, where there is no law, or commandment, or human work and life, but only what I do, namely, that “I go to the Father” etc. 30 How now does it come to pass? Answer: In the first part of this discourse we heard that all men are convicted in respect of sin. From this it follows, as has been explained, that nobody fulfils the law or the ten commandments. For if anybody fulfilled them, he would certainly not be convicted as a sinner, but by this obedience and fulfilment of the law he would be righteous, as St. Paul says in Gal 3:21-22: “If there had been a law given which could make alive, verily righteousness would have been by the law. But the scripture shut up all things under sin.” Since no man can fulfil the law, we have no righteousness from the law of and in ourselves, with which we can stand before God against his wrath and judgment. But, if we are to come to God, we must have the righteousness of another, which God regards and accepts. 31 For the conviction in respect of sin extends over all human life on earth. Even saints and Christians must still suffer this conviction to pass upon their best life and work, and confess that they have sin, which would be wrong and worthy of condemnation, if it should be judged according to God's commandment and before his tribunal; as also the prophet David, saintly and full of good works as he was, prays and confesses: “Enter not into judgment with thy servant; for in thy sight no man living is righteous,” Ps 143:2; and St. Paul ( I Cor 4:4 ): “I know nothing against myself; yet I am not hereby justified.” But that they are not condemned like the others, is due alone to this difference: they accept this conviction, confess and lament that they have sin, and believe on Christ and seek forgiveness of sins through him. In this way they have the righteousness of another, which is entirely the work, power and merit of Christ the Lord. He calls it: “Going to the Father.” 32 For these words: “because I go to the Father,” embraces the whole work of our redemption and salvation, for which God's Son was sent from heaven, and which he performed for us and still performs until the end; namely, his passion, death and resurrection, and his whole reign in the church. For this going to the Father signifies nothing else than that he offers himself as a sacrifice by the shedding of his blood and his death in order to pay for sin; that afterwards he triumphs in his resurrection and brings into subjection to himself sin, death and hell, and seats himself alive at the right hand of the Father, where he reigns invisibly over all things in heaven and earth, and gathers and extends his church by the preaching of the Gospel; and that he intercedes for those, who believe, with the Father as an eternal mediator and high priest, because they still have weaknesses and sins remaining in them, and gives the power, and strength of the Holy Spirit to overcome sin, the devil and death. 33 Lo, this now is the righteousness of Christians before God, that Christ goes to the Father, that is, suffers, and rises for us, and thereby reconciles us to the Father. so that for his sake we have forgiveness of sin and grace. It is not at all by our work or merit, but solely by his going, which he does for our sake. This is the righteousness of another, for which we have done nothing and have merited nothing, and are unable to merit anything, freely given and appropriated to us to be our righteousness, whereby we please God and are his dear children and heirs. 34 But that this freely bestowed righteousness is in us, and that we can comfort ourselves with it as our treasure and chief possession, comes by faith alone. For it must be received and accepted by us. Now it cannot be apprehended otherwise than with the heart, which clings to the departure of Christ and firmly believes that for his sake it has forgiveness and redemption from sin and death. For this righteousness is not an external thing, which can be effected by human works, ordinances or exercises; but a lofty, hidden treasure, not to be seen with eyes nor comprehended by our senses: as he himself says: “Ye behold me no more.” It must simply be believed. 35 Here now is abolished and cut off at one stroke all that the world is seeking, disputing and inquiring about without end, namely, how a man may become pious before God. Everybody says something different; one teaches this, another that; and yet none has ever arrived at it, although they may have heard, learned and practiced every doctrine of the law and good works. One ought justly to ask this master Christ also and to be glad to hear what he says; as indeed everybody would wish to do, if this preaching were not at hand, and would gladly run to the ends of the earth for it. But, of course, everybody hopes that he will say something to the point, what should be done and something higher and better than all others have taught. 36 But what does he say? Not a word about our doing and living: on the contrary he says, that all this is not the righteousness, which is valid before God. But if you wish to become pious and righteous before God, something else is necessary, something that neither you nor any man is and can do, namely this: “I go to the Father.” In other words, nobody will become righteous before God except by and on account of this, that I die and rise again. My departure alone is the cause, why God graciously accepts a man and counts him righteous, if he clings to Christ in faith. 37 Therefore these words are to be carefully noted, in which Christ proves himself such an adventurous man in speaking against the understanding and ideas of all men, especially, of the wise and saintly, who all, if the discussion be concerning what it is to be pious and righteous, know nothing else to speak of than what they call justitiam formalem, that is, such virtue as is in us or as we ourselves do, that is to say, our work and obedience. 38 Again you say: What about the doctrine of good works? Shall this amount to nothing, or is it not a beautiful, praiseworthy thing, when a man endeavors to keep the commandments, and is obedient, chaste, honorable and truthful? Answer: Yes, surely; all this is to be done; it is also a good doctrine and life, provided it is left in the place where it belongs, and the two doctrines are kept distinct, how a man becomes pious and righteous before God, and how and to what end he is to do good works. For although it is necessary to teach the doctrine of good works, at the same time, nay, even before this also must be carefully taught (so that the doctrine of the Gospel and of faith be kept pure and unadulterated), that all our works, however good and holy they may be, are not the treasure and merit, by which we become acceptable to God and attain everlasting life. But it is this alone, that Christ goes to the Father and by his departure merits this for us, and gives and communicates to us his righteousness, innocence and merits; and so begins in us a kingdom that we, who believe in him, are redeemed by his power and Spirit from sin and death, and shall live with him forever. It must not be a righteousness that continues only here upon earth and then ceases; but a new righteousness, which endures forever in the life beyond with God, just as Christ lives and reigns above forever. 39 For this reason I have often said, that in order to speak and judge correctly of these matters, a careful distinction must be made between a good man (what the philosophers call bonum virum) and a Christian. We also commend being a good man. There is nothing more praiseworthy on earth, and it is a gift of God just as well as sun and moon, corn and wine, and all creatures. But things must not be mixed and confused. Let a good man have his praise before the world, and let it be said: A good man is doubtless an excellent, precious man on earth, but for that reason he is not yet a Christian; for he may be a Turk or a heathen, as in ages past some were very famous. Indeed it cannot be otherwise than, that among so many wicked people, occasionally a good man should be found. But however good he may be, with such goodness he is and remains a child of Adam, that is, an earthly man under sin and death. 40 But when you inquire about a Christian, you must go much higher; for he is another kind of a man. He is not a child of Adam, and has not father and mother upon earth; but he is a child of God, an heir and nobleman in the kingdom of heaven. He is called a Christian because be clings with his heart to this Saviour, who has ascended to the Father, and he believes that for his sake and through him he has God's grace, and everlasting salvation and life. This is neither achieved nor apprehended, attained nor learned by our life, virtue and work, from which we are called good men on earth; nor by righteousness according to the law and ten commandments. These, as has been said, are also necessary, and are found in every Christian; but they do not attain by far to this chief thing and this righteousness, of which Christ is speaking here and which he calls righteousness. 41 For, although a man has exercised himself in this during his whole life much and long, and has done everything that he was able to do; nevertheless be cannot thereby attain to certainty that God is pleased with it and is truly gracious to him. Hence in every such life the heart always remains uncertain and in doubt. All experienced consciences give evidence of this, and even the monks bear testimony to it in their books, in which they teach openly, that one must doubt, for no man can know whether he is in a state of grace, and it would be presumptuous in a high degree to make this boast with reference to one's self. 42 From this it must follow: because a man is in such doubt, he can have no true confidence in God, nor turn to him and call upon him from his heart; but he is timid and flees from God, and must at last fall into hatred of God and despair. For when the real struggle comes and he is to stand before the judgment, then he feels and sees, that with his life and works he cannot abide the wrath of God, but with it all must sink into the abyss. 43 If now in such distress we are to be saved from despair and to prevail, we must have another foundation than our righteousness or that of the law, namely, this eternal righteousness of Christ, which stands there, where the devil cannot overthrow it and the judgment of God can bring no charge against it, that is, at the right hand of the Father. The devil can overthrow me, whenever he wills, with all my life and works by presenting God's judgment and wrath. All this can blow away as the wind blows a little feather. But when I direct him from myself and my works to the right hand of the Father, where Christ, my Lord, is seated, who bestows upon me his righteousness, for which he has gone to the Father, he will not overthrow him, nay, he will not even dare to attack him. 44 Therefore Christ acts like a faithful, good Saviour, when he draws all this from us and all men to himself alone, and grounds and builds our righteousness entirely on his departure to the Father. So we can know, where we are safe against every onset and assault of the devil and the gates of hell. For if it depended upon us and upon our worthiness, that we had made sufficient satisfaction and had done enough good works, our heart never would have rest and finally could not exist. 45 From all this it is manifest what a shameful, cursed doctrine the monks and the whole papacy have hitherto taught, whereby they have misled the world. They not only taught no word of Christ and faith, but they even claimed with impudence, that their monkery is a much higher, nobler and more perfect life than that of ordinary Christians, which ought to be an abomination to all Christians to hear. For one may exalt and extol the life and piety of all men, the chastity of virgins, the discipline and asceticism of hermits, the laudable deeds and virtues of great, excellent and pious lords and rulers, and whatever may be described to pious people, as high as one pleases; it never can equal a Christian, that is, one who has this Lord, sitting at the right hand of God, and his righteousness. We will gladly let that also stand for what it is worth and praise it as a precious gift; but a Christian is to be extolled as a lord far and high above all that, as one that has this eternal possession and inheritance in the kingdom of heaven at the right hand of God with Christ, his brother. 46 He that understands and knows how to distinguish this, can also teach and judge correctly of all life, and go safely in all matters and guard himself from error. For he judges and measures everything by this rule and standard, which Christ teaches here, that the righteousness of a Christian is not the righteousness that has grown in us, like the other called the righteousness of the law and of man, but it is a heavenly and divine righteousness without and above us. 47 Therefore, if anybody comes and tries to make a fool of you, makes much ado and tells you wonders about great exceptional holiness, and directs you to live after the example of this or that great saint, in order thereby to please God and become a Christian, you can say to him: Dear sir, I grant all that is good and I also would like to be pious, do according to God's commandments, and keep myself from sin; but you shall never persuade me, that in this way I become a Christian or attain to greater and higher things. They also, who fasted, labored and suffered so much, did not become Christians by that. For this were to encroach upon my dear Lord Christ, so that he would have gone away in vain and human work would be placed on equality with his. But I wish to be called a Christian, as he taught me and all saints have had to do, if they wished to stand before God, because I cling to this Saviour and, as St. Paul says in Phil 3:9: “Be found in him, not having a righteousness of mine own, even that which is of the law,” but his, which he gained for me by this departure, by which he overcame my sin and death, and which he announces and grants to me through the preaching of the Gospel. When you once have this, then go and do as many good works as you can; however, do it according to the commandment of God, for without this and before him you will be able to do nothing good, because you are still in unbelief, and have and know not Christ, and therefore are under sin with all that you do; as we have heard in the first part of this discourse. 48 Behold, this is speaking according to the manner of Christ and with his words of righteousness, which he esteems righteousness. It is not an external human thing upon earth, but something incomprehensible and invisible in this life. It is not found in us men on earth, nor attained through men, but a new heavenly righteousness, which he alone has created and founded by his death and resurrection, and which we must apprehend in faith, because we do not see it, and which has for its goal an everlasting, unending life and being, where he rules in a new, heavenly state. 49 For this life will not reach up to it, because it is altogether corrupted by sin and death, and finally shall be destroyed. Therefore the Son of God from heaven has founded this kingdom, which is not concerned with external, worldly affairs and government, as the Jews and the apostles imagined, nor with the poor, beggarly righteousness of this life. Its purpose is, on the contrary, to create a new, everlasting righteousness, by which all nature shall be transformed and renewed, and in it shall be no sin or death any more, but a purely perfect, divine work and life. This is the work, which he has begun by going to the Father and in his own person has already fully accomplished. This kingdom he is evermore promoting in this life by the preaching of the Gospel and the work of the Holy Spirit in the hearts of believers until the last day. But in the life to come it shall be lived and found completely and perfectly in us. 50 This is the meaning, he intends to say, of the words: “I go to the Father, and ye behold me no more.” I am not speaking of this temporal life and existence upon earth, which in this corrupt nature cannot be without sin and death. Therefore there can be no perfect righteousness and life in it. Nor shall my kingdom consist of this transitory nature. Things must become different and arrive at the pass, that you behold me no more, because I reign eternally outside of this bodily, visible existence, and I shall bring you thither, where purely new and perfect righteousness and eternal life exist. This kingdom I now begin in Christendom by the preaching and work of the Holy Spirit. V.11. “Of judgment, because the prince of this world hath been judged!” 51 In the first two thoughts Christ spoke of doctrine and included the whole sum of the Gospel. First, that all human nature, power, doing and life are sin and under God's wrath, because they do not believe in Christ. Secondly, that we become righteous, that is, we are redeemed from sin and death, and we please God and have eternal life, solely because Christ goes to the Father. Now follows the third, including both how the world conducts itself towards this preaching, and how contrariwise the Holy Spirit shall press forward with his preaching. 52 Of this he says, he will convict the world further in respect of judgment. This is also somewhat strange and obscure language in the ears of us, who are not accustomed to the Hebrew speech. The word “judgment” means nothing else than (as we also speak of it) the action and decision between two parties at variance, which is right or wrong; and it embraces at once both elements, which must always enter into a proceeding of judgment, favor and anger, or aid and punishment, on the one hand, that the innocent party be acquitted and helped to his rights; on the other, that the guilty be condemned and punished. However, the word is generally used for the latter element of judgment or the legal sentence namely, for condemnation and its consequence or execution. 53 In this sense Christ also uses it here, and he intends to indicate that when the Holy Spirit shall pursue the two themes of his preaching in the world and shall convict it in respect of sin and righteousness, the world will not receive it, nor be willing to be convicted of being in sin and without righteousness, nor be moved to allow the righteousness of Christ to be offered to it. But it will set itself against this teaching and convicting of the Holy Spirit, and condemn and persecute it. It will claim to be right in doing so and to be obliged not to suffer its wisdom and righteousness, which it considers divine gifts and service of God, to be reduced to nothing. Contrariwise the Holy Spirit must continue to convict in respect of this judgment and also press the sentence of condemnation, and tell the world that it with its judgment is condemned, together with its prince and head, the devil. 54 Then arises the conflict and one judgment runs contrary to the other. For the world also sets up this teaching, not only because it does not proceed from its wisdom nor from the great, distinguished men of the world, but also because it is preached by poor, lowly people. It opens its mouth wide against it, and says: Why, what more is it than that some, vagabond beggars wish to oppose established authority and by everybody, aye, was instituted by God himself? So it condemns, interdicts and curses both the doctrine and the preachers. Moreover it proceeds to shut up their mouths by threats of its power, resorts to severity and the sword, and will absolutely have its error and idolatry unassisted and unreproved, nay, preserved and defended against God and Christ as wisdom and holiness, and the preaching of the Gospel uprooted and exterminated. 55 But Christ says on the contrary, that the Holy Spirit shall retain the superior judgment and prevail with his convicting of this sentence of the world until the last day. But in consequence of this, Christians get into straits between door and hinge, and the cross and persecution begins. For, because the kingdom of Christ, as we have heard, is not of this world, but spiritual and at present invisible on earth, the power and might, which the world has upon earth, are directed against the church with condemning, persecuting, harassing, torturing, killing and murdering by sword, fire, water and every means. The world is also incited and strengthened by the bitter, fierce anger and hatred of the devil against Christ, who desires and seeks to blot out and exterminate the church. And so to the eyes of the world and also of Christians it looks as if, in consequence of this persecution, cruelty and murder, practised on the Christians who confess and maintain this preaching of the Holy Spirit, the church would altogether perish. 56 In this part of discourse then Christ first prophesies, how this preaching shall be received by the world and what would happen to the apostles on account of it; namely, in the first place the world shall despise them, because they come along without any public authority and command from it and introduce a new doctrine in opposition to the regular government, priesthood and teaching office, instituted by God, and convict and reprove all it maintains as of no validity before God; in the next place, because they wish to continue and not to cease their preaching, the world will proceed and issue judgment against them and also execute it, as against people, who are neither sent by God nor preach God's word, but are the emissaries of the devil, and who, having been proved and declared to be blasphemers of God, disobedient and rebellious to God's law, God's people and God's service, are guilty of death and not worthy to live. So the Jews cried out against St. Paul ( Acts 22,22 ): “It is not fit that he should live,” and they assign the reason ( Acts 21:28 ): “This is the man that teacheth all men everywhere against the people, and the law, and this place.” 57 Secondly, Christ gives comfort against this hatred of judgment and persecution of the world. They are to know that he will nevertheless maintain his preaching and preserve his church against the anger and rage of the world by his divine power and strength. The devil and his kingdom shall be subdued by him and compelled to yield and not be able to execute against his church what in his fierce, mad wrath and hate he would like to do. Therefore, although Christians on account of this preaching must be exposed to the devil and the world, this word shall nevertheless remain undestroyed and finally triumph and hold the field, and make manifest to all the world its unjust judgment against the Gospel. In the end they shall be made to feel ashamed of themselves and to acknowledge of themselves, that they condemned and persecuted the Gospel unfairly and with injustice; just as the judges of Christ, aye, even his betrayer, in his passion had to bear witness to his innocence. The reason, he says, is this: this king Christ by going to the Father has overcome both the world and the devil; and now he causes this to be proclaimed that he is the Lord of all and has power and might to condemn and to punish, with everlasting hell fire, everything that opposes him, including the devil and his angels. 58 This is what he says, that this conviction shall continue against the world that persecutes the Gospel, and finally prevail over it, so that its judgment and condemnation shall be overpowered, and in turn be condemned and put to shame; and not only the world, but also its God, the devil, who incites the world against Christ. For he is, says he, already judged, and the sentence of condemnation has already been pronounced upon him, and the only thing still wanting is its execution, that the punishment be inflicted upon him in eternal hell fire: just like a thief or murderer, sentenced by the judge, upon whom the wrath and judgment of blood has already passed and who has been given over to death, so that he only needs to be led away and to receive his due. 59 So here this judgment proceeds by power and might of the Lord Christ, sitting at the right hand of the Father; and this judgment is publicly proclaimed by the office of preaching, that the prince of the world with all his adherents is already finally under condemnation, and shall accomplish nothing against Christ. He must let him remain the Lord, under whose feet he shall eternally lie and suffer his head to be trodden down. And Christ causes this to be preached in all the world, that whoever will not believe on the Lord, shall be condemned with the devil, however high, mighty, learned or holy he may be, regardless of how he dares to condemn this doctrine or to suppress and extirpate it, be his name Roman or Turkish emperor, king and lord over all. 60 If now meanwhile the world goes its way and despises this judgment, which is already pronounced upon the devil and all his members, and makes a jest of it, because it does not see it come to pass visibly, just as it also condemns the first and second part of this preaching. Christ nevertheless ever proceeds and cheerfully allows himself to be despised. But at the same time he also shows the devil and the world that he is the Lord, who can break and restrain the wrath and raging of the devil, and hurl down his enemies, as Psalm 110, I, says of him, until he makes his enemies his footstool. For the ax is already laid at the tree, and already chains and bonds are thrown upon him, as 2 Peter 2:4, says, with which the devil is bound unto everlasting darkness in the fire of hell. Nobody shall believe this except the Christians, who take their Lord's Word for truth and know his power and kingdom; the others shall have no other reward than what they seek with their lord, the devil. Plunged into the abyss of hell in everlasting darkness, they must be overthrown and perish on account of their raging against Christ. This is the first division of this Gospel of the kingdom of Christ and the preaching of the Holy Spirit in the world. Now follows: [[Luther published three sermons for John 16:5-16. One can be found in the electronic version in verses 5-7; the second in verses 8-11; and the last in verse 12-13 (Part I) and 14-15 (Part II).]]

When he is come - It is universally allowed that the Father, Son, and Holy Ghost dwell in all believers. And the internal agency of the Holy Ghost is generally admitted. That of the Father and the Son, as represented in this Gospel, deserves our deepest consideration.

The Spirit of truth. So called because he would teach them all needful truth. Will guide you into all truth. That is, truth which pertained to the establishment of the Christian system, which they were not then prepared to hear. We may here remark that this is a full promise that they would be inspired and guided in founding the new church; and we may observe that the plan of the Saviour was replete with wisdom. Though they had been long with him, yet they were not prepared then to hear of the changes that were to occur; but his death would open their eyes, and the Holy Spirit, making use of the striking and impressive scenes of his death and ascension, would carry forward with vast rapidity their views of the nature of the Christian scheme. Perhaps in the few days that elapsed, of which we have a record in the first and second chapters of the Acts of the Apostles, they learned more of the true nature of the Christian plan than they would have done in months or years even under the teaching of Jesus himself. The more we study the plan of Christ, the more shall we admire the profound wisdom of the Christian scheme, and see that it was eminently fitted to the great design of its Founder --to introduce it in such a manner as to make on man the deepest impression of its wisdom and its truth. Not speak of himself. Not as prompted by himself. He shall declare what is communicated to him. Jn 7:18. Whatsoever he shall hear. What he shall receive of the Father and the Son; represented by hearing, because in this way instruction is commonly received. Jn 5:30. Things to come. Probably this means the meaning of things which were to take place after the time when he was speaking to them --to wit, the design of his death, and the nature of the changes which were to take place in the Jewish nation. It is also true that the apostles were inspired by the Holy Spirit to predict future events which would take place in the church and the world. See Acts 11:28; Acts 20:29, 21:11, 1Timm 4:1-3; 2Ti 3:1, 2Pet 1:14; and the whole book of Revelation. (k) "guide you into all truth" Jn 14:26 (l) "he will show you things to come" Rev 1:1,19