John 16:15

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

II. SERMON ON THE TEACHING OFFICE OF THE HOLY SPIRIT. V.12, 13. “I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he shall guide you into all the truth.” 61 This part also belongs to the promise of the Holy Spirit and his office in the church. But he breaks off here, what he had begun to say of the doctrine and had summarily comprehended in few words concerning what the Holy Spirit shall preach; and he directs them to the truth, that the Holy Spirit himself shall come and teach them these things, so that they shall well understand them and experience them in their work. For it is not yet time, he will say, to speak much of the doctrine, because he is about to pronounce his farewell and to comfort them in view of his departure. Moreover, even if he should speak of it at great length, they are not yet prepared to comprehend and understand rightly, how it shall be in his future kingdom. For they are yet too deeply immersed in the thought and hope of an external, temporal kingdom and worldly glory, so that they cannot adapt themselves and take into their hearts, what he says to them of his spiritual kingdom and office, which he shall fulfill through the Holy Spirit. For they are able to think only in this way: If he is to be a king, he must be present himself, and win the world to himself either with his preaching and miracles, so that it will voluntarily render him obedience and accept him as lord, or if it is not willing of its own accord, compel it by external force and punishment. But if this, which he now says shall happen, and he goes away from them and is not seen any more, that is, dies, it is no longer to be hoped that he will be a king and execute such great things. Therefore they are, and until after his resurrection they remain, quite bewildered, so that they do not understand what he told them beforehand, and besides they already feel the misery, sorrow and persecution of the world, which he here announces to them. 62 This is what he says: “I have yet many things to say unto you, but ye cannot bear them now.” It is too heavy for you to bear, what has been said and still is to be said of this; for it is all quite contrary to your thoughts and hopes. For if you understood it, you would thereby take comfort and be of a joyful heart; as he also said before: “If ye loved me, ye would have rejoiced, because I go to the Father.” But now what I tell you for your comfort about my glorification, ascent to heaven, and the glorious kingdom, which I will begin through you, only fills you with fear and sorrow. It is indeed true: “Ye cannot bear them now.” Therefore I must reserve it, until the time comes, when what I tell you now beforehand, shall come. He must teach it to you himself, and lead and guide you out of your present erroneous thoughts and misunderstandings into the truth and right knowledge. 63 For, he says, his office shall be to glorify me, that is, to declare of me the revelation and testimony that I, raised out of suffering and death to glory, seated at the right hand of the Father, am Lord over all, and announce to all the world, that this was the counsel of the Father. Therefore the Holy Spirit shall be sent in order that the world may know this and so be brought to my kingdom. When now this takes place, and I am taken from you and the Holy Spirit comes, he himself shall doubtless teach much better than you now think and understand; and in your own experience shall be found what I have now spoken to you and, if I were to explain and elucidate it further, would have to speak much more fully. In this sense he also afterwards concludes this chapter, as we shall hear in the Gospel for next Sunday, and says: “These things have I spoken unto you in dark sayings,” that is, what I have hitherto told you of my passion, resurrection, and your sufferings and how in the midst of them you shall ask the Father in my name, all these are now strange, dark and hidden sayings, which you do not understand. But the time shall come, “when I shall speak no more to you in dark sayings, but shall tell you plainly of the Father,” namely, when I have ascended to heaven and shall send to you the Holy Spirit. Then you shall experience, what now is nothing but dark sayings to you, as I tell it to you. This is the true, simple meaning of the text: “I have yet many things to say unto you.” 64 But these words have had to serve our papists and still must serve them, and allow themselves to be twisted and interpreted, in order to strengthen their frippery, and to be laid as foundation of what they pretend and expectorate, that much more must be believed and kept than what the Gospel and the Scriptures teach, namely, what the fathers and the councils have said and ordained. For Christ has promised here that the Holy Spirit shall tell them much more than he has said, and guide them into all the truth. Just as if the apostles had very well understood, what Christ says to them here, whereas they themselves prove the contrary by the work of their unbelief in regard to his passion and resurrection. Or as if this were ever so easy to understand, that the Holy Spirit was not necessary, whereas until this day no pope understands anything of it, as I know from experience. For their art I have also learned; and by their books they give evidence enough, that they understand nothing of this. Therefore it is necessary to reply to these fools, in order to break down their tissue of lies. 65 First you hear now that Christ says: “I have yet many things to say unto you.” Who are these “you”? Or to whom is he speaking? Without doubt the apostles, to whom he also says: “Ye cannot bear them now;” and “The Holy Spirit shall guide you into all the truth.” Therefore, unless Christ lied, this word must have been fulfilled at the time that the Holy Spirit came. He must have accomplished in them and through them all that the Lord here says, and have guided them into all the truth. How now will it be inferred from this that Christ did not tell all to the apostles, nor did the Holy Spirit, but left much untold, which the councils should teach and determine? Whereas, according to their claims, the contrary should follow, that the Holy Spirit has told all to the apostles; and Christ is pressing towards this conclusion, that he will explain all to the apostles and will introduce into the world through them, what they have learned from the Holy Spirit. How then does their juggling agree, that what is to be known, believed and done in the church is only to be told, taught, decided and ordained after the apostles at the end of the world. 66 Furthermore, if what the councils have taught and decided after the apostles is to be taken as truth, revealed anew by the Holy Spirit, the apostles themselves did not come into all the truth, much less they to whom they preached. And together with them the church would be deceived by Christ, when be promises them: The Holy Spirit shall guide you into all the truth. 67 Secondly, Christ says plainly: “I have yet many things to say unto you.” He does not say: I have many other things to say unto you, and the Holy Spirit shall teach and explain to you other things than I have told you. This is their own addition, which they daub on the words of Christ, and so pervert them, that teaching many things (multa) is to mean teaching other things (alia). We would wish them well to the word “many,” if only they had the grace of the Holy Spirit to teach many things; but it is not to be endured, that under the guise of the word “many” they also wish to introduce and to have power to teach other things. For they impudently claim that the church by inspiration of the Holy Spirit appointed and ordained many things after the apostles, which must be observed; among others the article of one form in the Sacrament, celibacy of priests, and the like. This is not teaching more or further, but altogether different things, aye, contrary things against the clear ordinance and command of Christ, which they themselves must acknowledge is right. Nevertheless it is to be heresy and wrong to act contrary to their law according to the command of Christ; for the church, they say, has ordained differently. If you ask, on what ground, they answer: “Christ says: ”I have yet many things to say unto you;“ indeed, even that which is contrary to his own Word and command.” 68 Truly, that would be a fine church, which could arrogate to itself the power, as the Antichristian church of the pope does, to teach contrary to Christ whatever it wished, and to change his ordinances, and then would prove and confirm it with this saying: “I have yet many things to say unto you.” Whereas he says distinctly of the Holy Spirit, and so puts limit and measure upon him, that the Holy Spirit shall glorify Christ and not speak from himself, but take and proclaim of his own, that is, of that which is the Word and command of Christ. Therefore the company that teaches otherwise, cannot be from the Holy Spirit, nor the church of Christ, but must be the sect of the hateful devil. 69 For the Christian church and the Holy Spirit himself abide by that which Christ said and commanded. They may make more of it, that is, elucidate it in length and in breadth, but they do not make something different of it. For this saying “many things” consists in discussing one point in manifold ways and yet always saying one thing. For instance John the Evangelist wrote many more things than Christ said here; but yet always holds to the one thing, discussing thoroughly the article of faith on the person, office and kingdom of Christ, of which also Christ speaks, and his scope or main point always looks to this Lamb of God. Likewise St. Paul in the Epistle to the Romans and almost throughout that to the Galatians treats of and enforces the righteousness of faith. 70 Doubtless this is to preach much and to say more than Christ said in these few words but yet always one thing and not something different. For it is the quality of a good preacher, that he is able to take a subject and briefly comprehend it and sum it up in two or three words, and afterwards, if there is need, also to elucidate and explain it with sayings and examples and make out of a flower a whole meadow: just as a goldsmith is able to bend one piece of silver together solidly into a lump, and again beat it broad, crooked and curly, and into thin foil; and so it becomes a long or a short sermon, but always the same and not contradictory. For God's Word is to dwell in us richly, says St. Paul ( Col 3:16 ), so that we may be powerful in the Scriptures and able to prove the right doctrine by them. The Epistle to the Hebrews does this which for the most part speaks of the priesthood of Christ, and spins a long sermon out of the saying in the 110th Psalm, v. 4: “Thou art a priest forever,” adducing many more sayings, texts and examples; and yet, viewed as a whole, it amounts to nothing more than this one point, that Christ is the only eternal priest. This indeed means that much more is said than David says in the psalm mentioned, but still nothing different. So since the beginning of Christianity much more has been taught and preached, through the Holy Spirit, than Christ did, and more may be taught still every day and expounded most abundantly and in every manner, as more is revealed to one than another, or as it falls and is given to one to speak more copiously than another; but still in such a way, that when it is all finally brought together, it all refers to one Christ. And how many things can be adduced as illustrations from the whole Bible, aye, from all creatures, which all agree with the teaching of the Gospel, none of which Christ has taught or said, and yet it is the same doctrine! 71 St. Paul also speaks of this when he refers to the gift of prophecy or the interpretation of the Scriptures, and lays down a measure and rule by which it is to be governed: “Whether prophecy, let us prophecy”, says he in Rom 12:6, “according to the proportion of our faith,” that is, in harmony and agreement with the doctrine of faith. For instance, if one wished to adduce the example of Abraham, who took his son Isaac upon the mountain to sacrifice him there, but left his servants and the ass below at the foot of the mountain; this example can be interpreted for and according to the faith, or against the faith. The Jewish preachers and teachers did the latter, when they set forth that whoever would allow himself to be sacrificed and killed in the same manner, he would do the loftiest work and would immediately ascend to heaven; wherefore kings, who desired to be distinguished saints, sacrificed and burned to God their own children alive. Similarly our monkish saints interpret it. If one wishes to come to God, he must leave servants and beasts below at the foot of the mountain, that is, put away the five senses and have nothing to do with outward, worldly affairs, but separated from all this, live in spiritual contemplation. This can be called interpreting and teaching not in proportion to and according to the faith, but against it. But you may interpret it in this way: Whoever wishes to come to God, must rise above human understanding and thoughts, so that he may have God's Word, to learn to know and apprehend God from it, and there offers before him by faith (if the conscience is to stand before God) the sacrifice, given for us as a sacrifice by God, Christ, the Son of God, and meanwhile lets the ass with the servants remain below, that is, what is of our own work and doing. In this way I have adduced this example. This is the same teaching that the Gospel contains everywhere, and is not against, but for the faith; although this also is not the real, sure interpretation of this history. 72 Our papistic asses, swine and simpletons will not regard this, but wish to persuade us to accept everything that is put forth and taught in the name of the church or the councils, as if the Holy Spirit taught it, irrespective of how it agrees and corresponds with the teaching of the Gospel; and all is to be confirmed by the saying: “I have yet many things to say unto you.” No, dear fellow, that will not pass, although he has more to say; you cannot for this reason say whatever you please, or what every monk has dreamed, or what every bold papist wishes to be observed. This I willingly grant you, that you may spread these words of Christ and be a copious preacher, and out of one word make a thousand, in order that it may become clear, bright and lucid, and everybody may understand it; but only in such a way that the one pure, uncorrupted doctrine remains. But if, contrary to this, you bring up and put forth a new doctrine, for instance, if anybody becomes a monk, he has a new baptism and becomes as pure as a young child, just baptized; then not the Holy Spirit, but the devil teaches you to speak, and it is not teaching more, but something quite different from and contradictory to what Christ says. Therefore a Christian must be prudent in this matter and, as St. John teaches, be able to prove the spirits according to the Word of God, and be on his guard, lest he allows himself to be told another teaching, be it much or little, and led and guided upon another way. 73 Thirdly, he says: “Ye cannot bear them now.” You observe here, that he is speaking of excellent, great things, which are too difficult for them, and for this reason alone he is unwilling to say more about them now, because they are too imperfect and weak. He refers, of course, to the same things and none other, than he began to speak of, namely, his kingdom, how it should progress in the world; how he must die the most shameful death and become a curse, and yet be believed on as the Saviour, the Son of God and the Lord over all. Furthermore, that they should be persecuted and killed by the world, and nevertheless the Gospel should prosper, and by it the whole Jewish people, their priesthood, temple, service of God and all their glory, should fall to the ground. At that time they were able to understand none of these things, even if he had preached to them for many years, until they were taught by the Holy Spirit through experience in their office of preaching. 74 But tell me, in comparison with these things what is all that has been ordained and appointed later, after the apostles, by councils and popes? Is that such a difficult thing, that it cannot be understood or endured without special revelation and power of the Holy Spirit? How this or that order and monastic rule is to be kept; shall black or gray hoods be worn; on Friday no meat is to be eaten; only one form of the sacrament is to be used; should not the apostles have been able to understand and bear such things, which every unlearned, wicked rascal can well understand and do? Ah, they were much higher things, which the apostles could not bear, and a higher art than these good-for-nothing babblers dream of. I certainly think that what the apostles were not able to understand and bear, that you also will not be able to understand and bear with the enlightenment of the Holy Spirit. For the doctrine of faith is difficult to grasp and is not so easily learned, as inexperienced spirits dream; namely, that a man must go out of himself, out of his own life and works, and with his whole mind fasten to that, which he neither sees nor feels in himself, namely, that Christ goes to the Father. O, it is a difficult art, to despair thus of one's self, and to let go whatever one has of his good or bad life, and to cling to the Word of Christ alone and to give body and soul for it. What power of reason can search out or teach this, if the whole world be searched over? Only try it with earnestness and in the real conflict of conscience, and you will experience it. For the devil and our own nature, and so many sects and false doctrines fight against it too hard. Let this be said against the lies and asinine art of the papists, with which they defile and bedaub this beautiful text, in order to confirm their lies. 75 But the meaning of this, that Christ calls the Holy Spirit “the Spirit of truth”, belongs to the explanation of other Gospels, and is elsewhere fully expounded. But it is said here advisedly, “The Spirit of truth” and, “He shall guide you into all the truth,” that is, into the true, pure doctrine, which preaches of me and, as he afterwards says, shall glorify me. For he sees far ahead here, that the spirit of lies, the devil, will stir and put himself forward even in the church, and set forth his own with great plausibility and approval; and he would fain say: O, how many sects shall arise, all of whom shall boast wonderfully of great mind, and yet they will only seduce people away from Christ and the truth into error and perdition. 76 Therefore he describes the Holy Spirit, and gives to him the true token, by which he can be known and tested: V.14. “He shall glorify me; for he shall take of mine.” It is he alone, who elucidates Christ, as he has made himself known through his word; so that it may be known, that whoever teaches anything different, and yet pretends to be a Christian and adorns himself with the name, is not of the Spirit of Christ. For he shall teach no other thing, but adhere to the same teaching of Christ, except that he spreads it more and makes it clearer and plainer; wherefore he says: “He shall glorify me.” 77 Furthermore, when he says: V.13. “He shall not speak from himself,” he again distinguishes between the false and the true Spirit. For the others all come of themselves, and speak from themselves, what they have thought out. Now he says, this is not the quality of the Holy Spirit, but of the devil. “When he speaketh a lie, he speaketh of his own: for he is a liar, and the father thereof.” Jn 8:44. Therefore he wishes to say: If a spirit is heard, who speaks from himself, he is certainly a liar. But the Holy Spirit shall not speak from himself; but what he receives from me and as he shall hear me and the Father speak with each other. 78 This is truly an incisive text for the article of the three persons in the divine Being, that the Son of God is the Word of the Father in eternity, whom no one hears speak except the Holy Spirit; and he not only hears, but also testifies and proclaims it in the world. And in short, it all tends to this, that it is God's purpose that the Holy Spirit shall teach and pursue only the article of Christ, how we become righteous before God for his sake. Therefore he concludes-- “He shall glorify me--, for he shall take of mine;” that is, he shall indeed say more than I, and speak and explain more clearly; but he shall take of mine, and speak of me and not of men and their holiness and works. This is to be his true office and work, by which he shall be known, and which he shall carry on until this Christ is well known. When you have learned this, you may seek for another Holy Spirit; but I hope we shall all remain the disciples of this Master and Teacher until the last day. [[Luther published three sermons for John 16:16-23. One can be found in the electronic version in verses 16-18; the second in verses 19-20; and the last in verse 21-22.]] Sermon for the Third Sunday after Easter; John 16:16-23 I. What Moved Christ to Deliver This Sermon of Comfort

All things that the Father hath are mine - Could any creature say this?

All things, &c. See Mt 28:18, 11:27. No one could have said this who was not equal with the Father. The union was so intimate, though mysterious, that it might with propriety be said that whatever was done in relation to the Son, was also done in regard to the Father. See Jn 14:9.