John 16:17

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

ll be turned into joy. 21 A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. 22 And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. Our Lord Jesus, for the comfort of his sorrowful disciples, here promises that he would visit them again. I. Observe the intimation he gave them of the comfort he designed them, v. 16 . Here he tells them, 1. That they should now shortly lose the sight of him: A little while, and you that have seen me so long, and still desire to see me, shall not see me; and therefore, if they had any good question to ask him, they must ask quickly, for he was now taking his leave of them. Note, It is good to consider how near to a period our seasons of grace are, that we may be quickened to improve them while they are continued. Now our eyes see our teachers, see the days of the Son of man; but, perhaps, yet a little while, and we shall not see them. They lost the sight of Christ, (1.) At his death, when he withdrew from this world, and never after showed himself openly in it. The most that death does to our Christian friends is to take them out of our sight, not out of being, not out of bliss, but out of all relation to us, only out of sight, and then not out of mind. (2.) At his ascension, when he withdrew from them (from those who, after his resurrection, had for some time conversed with him), out of their sight; a cloud received him, and, though they looked up steadfastly after him, they saw him no more, Acts i. 9, 10 ; 2 Kings ii. 12 . See 2 Cor. v. 16 . 2. That yet they should speedily recover the sight of him; Again a little while, and you shall see me, and therefore you ought not to sorrow as those that have no hope. His farewell was not a final farewell; they should see him again, (1.) At his resurrection, soon after his death, when he showed himself alive, by many infallible proofs, and this in a very little while, not forty hours. See Hos. vi. 2 . (2.) By the pouring out of the Spirit, soon after his ascension, which scattered the mists of ignorance and mistake they were almost lost in, and gave them a much clearer insight into the mysteries of Christ's gospel than they had yet had. The Spirit's coming was Christ's visit to his disciples, not a transient but a permanent one, and such a visit as abundantly retrieved the sight of him. (3.) At his second coming. They saw him again as they removed one by one to him at death, and they shall see him together at the end of time, when he shall come in the clouds, and every eye shall see him. It might be truly said of this that it was but a little while, and they should see him; for what are the days of time, to the days of eternity? 2 Pet. iii. 8, 9 . 3. He assigns the reason: " Because I go to the Father; and therefore," (1.) "I must leave you for a time, because my business calls me to the upper world, and you must be content to spare me, for really my business is yours." (2.) "Therefore you shall see me again shortly, for the Father will not detain me to your prejudice. If I go upon your errand, you shall see me again as soon as my business is done, as soon as is convenient." It should seem, all this refers rather to his going away at death, and return at his resurrection, than his going away at the ascension, and his return at the end of time; for it was his death that was their grief, not his ascension ( Luke xxiv. 52 ), and between his death and resurrection it was indeed a little while. And it may be read, not, yet a little while (it is not eti mikron , as it is ch. xii. 35 ), but mikron — for a little while you shall not see me, namely, the three days of his lying in the grave; and again, for a little while you shall see me, namely, the forty days between his resurrection and ascension. Thus we may say of our ministers and Christian friends, Yet a little while, and we shall not see them, either they must leave us or we must leave them, but it is certain that we must part shortly, and yet not part for ever. It is but a good night to those whom we hope to see with joy in the morning. II. The perplexity of the disciples upon the intimation given them; they were at a loss what to make of it ( v. 17, 18 ); Some of them said, softly, among themselves, either some of the weakest, that were least able, or some of the most inquisitive, that were most desirous, to understand him, What is this that he saith to us? Though Christ had often spoken to this purport before, yet still they were in the dark; though precept be upon precept, it is in vain, unless God gave the understanding. Now see here, 1. The disciples' weakness, in that they could not understand so plain a saying, to which Christ had already given them a key, having told them so often in plain terms that he should be killed, and the third day rise again; yet, say they, We cannot tell what he saith; for, (1.) Sorrow had filled their heart, and made them unapt to receive the impressions of comfort. The darkness of ignorance and the darkness of melancholy commonly increase and thicken one another; mistakes cause griefs, and then griefs confirm mistakes. (2.) The notion of Christ's secular kingdom was so deeply rooted in them that they could make no sense at all of those sayings of his which they knew not how to reconcile with that notion. When we think the scripture must be made to agree with the false ideas we have imbibed, no wonder that we complain of difficulty; but when our reasonings are captivated to revelation, the matter becomes easy. (3.) It should seem, that which puzzled them was the little while. If he must go at least, yet they could not conceive how he should leave them quickly, when his stay hitherto had been so short, and so little while, comparatively. Thus it is hard for us to represent to ourselves that change as near which yet we know will come certainly, and may come suddenly. When we are told, Yet a little while and we must go hence, yet a little while and we must give up our account, we know not how to digest it; for we always took the vision to be for a great while to come, Ezek. xii. 27 . 2. Their willingness to be instructed. When they were at a loss about the meaning of Christ's words, they conferred together upon it, and asked help of one another. By mutual converse about divine things we both borrow the light of others and improve our own. Observe how exactly they repeat Christ's words. Though we cannot fully solve every difficulty we meet with in scripture, yet we must not therefore throw it by, but revolve what we cannot explain, and wait till God shall reveal even this unto us. III. The further explication of what Christ had said. 1. See here why Christ explained it ( v. 19 ); because he knew they were desirous to ask him, and designed it. Note, The knots we cannot untie we must bring to him who alone can give an understanding. Christ knew they were desirous to ask him, but were bashful and ashamed to ask. Note, Christ takes cognizance of pious desires, though they be not as yet offered up, the groanings that cannot be uttered, and even anticipates them with the blessings of his goodness. Christ instructed those who he knew were desirous to ask him, though they did not ask. Before we call, he answers. Another reason why Christ explained it was because he observed them canvassing this matter among themselves: " Do you enquire this among yourselves? Well, I will make it easy to you." This intimates to us who they are that Christ will teach: (1.) The humble, that confess their ignorance, for so much their enquiry implied. (2.) The diligent, that use the means they have: " Do you enquire? You shall be taught. To him that hath shall be given. " 2. See here how he explained it; not by a nice and critical descant upon the words, but by bringing the thing more closely to them; he had told them of not seeing him, and seeing him, and they did not apprehend the meaning, and therefore he explains it by their sorrowing and rejoicing, because we commonly measure things according as they affect us ( v. 20 ): You shall weep and lament, for my departure, but the world shall rejoice in it; and you shall be sorrowful, while I am absent, but, upon my return to you, your sorrow will be turned into joy. But he says nothing of the little while, because he saw that this perplexed them more than any thing; and it is of no consequence to us to know the times and the seasons. Note, Believers have joy or sorrow according as they have or have not a sight of Christ, and the tokens of his presence with them. (1.) What Christ says here, and in v. 21, 22 , of their sorrow and joy, is primarily to be understood of the present state and circumstances of the disciples, and so we have, [1.] Their grief foretold: You shall weep and lament, and you shall be sorrowful. The sufferings of Christ could not but be the sorrow of his disciples. They wept for him because they loved him; the pain of our friend is a pain to ourselves; when they slept, it was for sorrow, Luke xxii. 45 . They wept for themselves, and their own loss, and the sad apprehensions they had of what would become of them when he was gone. It could not but be a grief to lose him for whom they had left their all, and from whom they had expected so much. Christ has given notice to his disciples beforehand to expect sorrow, that they may treasure up comforts accordingly. [2.] The world's rejoicing at the same time: But the world shall rejoice. That which is the grief of saints is the joy of sinners. First, Those that are strangers to Christ will continue in their carnal mirth, and not at all interest themselves in their sorrows. It is nothing to them that pass by, Lam. i. 12 . Nay, Secondly, Those that are enemies to Christ will rejoice because they hope they have conquered him, and ruined his interest. When the chief priests had Christ upon the cross, we may suppose they made merry over him, as those that dwell on earth over the slain witnesses, Rev. xi. 10 . Let it be no surprise to us if we see others triumphing, when we are trembling for the ark. [3.] The return of joy to them in due time: But your sorrow shall be turned into joy. As the joy of the hypocrite, so the sorrow of the true Christian, is but for a moment. The disciples were glad when they saw the Lord. His resurrection was life from the dead to them, and their sorrow for Christ's sufferings was turned into a joy of such a nature as could not be damped and embittered by any sufferings of their own. They were sorrowful, and yet always rejoicing ( 2 Cor. vi. 10 ), had sorrowful lives and yet joyful hearts. (2.) It is applicable to all the faithful followers of the Lamb, and describes the common case of Christians. [1.] Their condition and disposition are both mournful; sorrows are their lot, and seriousness is their temper: those that are acquainted with Christ must, as he was, be acquainted with grief; they weep and lament for that which others make light of, their own sins, and the sins of those about them; they mourn with sufferers that mourn, and mourn for sinners that mourn not for themselves. [2.] The world, at the same time, goes away with all the mirth; they laugh now, and spend their days so jovially that one would think they neither knew sorrow nor feared it. Carnal mirth and pleasures are surely none of the best things, for then the worst men would not have so large a share of them, and the favourites of heaven be such strangers to them. [3.] Spiritual mourning will shortly be turned into eternal rejoicing. Gladness is sown for the upright in heart, that sow tears, and without doubt they will shortly reap in joy. Their sorrow will not only be followed with joy, but turned into it; for the most precious comforts take rise from pious griefs. Thus he illustrates by a similitude taken from a woman in travail, to whose sorrows he compares those of his disciples, for their encouragement; for it is the will of Christ that his people should be a comforted people. First, Here is the similitude or parable itself ( v. 21 ): A woman, we know, when she is in travail, hath sorrow, she is in exquisite pain, because her hour is come, the hour which nature and providence have fixed, which she has expected, and cannot escape; but as soon as she is delivered of the child, provided she be safely delivered, and the child be, though a Jabez ( 1 Chron. iv. 9 ), yet not a Benoni ( Gen. xxxv. 18 ), then she remembers no more the anguish, her groans and complaints are over, and the after—pains are more easily borne, for joy that a man is born into the world, anthropos , one of the human race, a child, be it son or daughter, for the word signifies either. Observe, a. The fruit of the curse, in the sorrow and pain of a woman in travail, according to the sentence ( Gen. iii. 16 ), In sorrow shalt thou bring forth. These pains are extreme, the greatest griefs and pains are compared to them ( Ps. xlviii. 6 ; Isa. xiii. 3 ; Jer. iv. 31 ; vi. 24 ), and they are inevitable, 1 Thess. v. 3 . See what this world is; all its roses are surrounded with thorns, all the children of men are upon this account foolish children, that they are the heaviness of her that bore them from the very first. This comes of sin. b. The fruit of the blessing, in the joy there is for a child born into the world. If God had not preserved the blessing in force after the fall, Be fruitful and multiply, parents could never have looked upon their children with any comfort; but what is the fruit of a blessing is matter of joy; the birth of a living child is, ( a. ) The parents' joy; it makes them very glad, Jer. xx. 15 . Though children are certain cares, uncertain comforts, and often prove the greatest crosses, yet it is natural to us to rejoice at their birth. Could we be sure that our children, like John, would be filled with the Holy Ghost, we might, indeed, like his parents, have joy and gladness in their birth, Luke i. 14, 15 . But when we consider, not only that they are born in sin, but, as it is expressed, that they are born into the world, a world of snares and a vale of tears, we shall see reason to rejoice with trembling, lest it should prove better for them that they had never been born. ( b. ) It is such joy as makes the anguish not to be remembered, or remembered as waters that pass away, Job xi. 16 . Hæc olim meminisse juvabit. Gen. xli. 51 . Now this is very proper to set forth, [ a. ] The sorrows of Christ's disciples in this world; they are like travailing pains, sure and sharp, but not to last long, and in order to a joyful product; they are in pain to be delivered, as the church is described ( Rev. xii. 2 ), and the whole creation, Rom. viii. 22 . And, [ b. ] Their joys after these sorrows, which will wipe away all tears, for the former things are passed away, Rev. xxi. 4 . When they are born into that blessed world, and reap the fruit of all their services and sorrows, the toil and anguish of this world will be no more remembered, as Christ's were not, when he saw of the travail of his soul abundantly to his satisfaction, Isa. liii. 11 . Secondly, The application of the similitude ( v. 22 ): " You now have sorrow, and are likely to have more, but I will see you again, and you me, and then all will be well." a. Here again he tells them of their sorrow: "You now therefore have sorrow; therefore, because I am leaving you," as is intimated in the antithesis, I will see you again. Note, Christ's withdrawings are just cause of grief to his disciples. If he hide his face, they cannot be troubled. When the sun sets, the sun-flower will hang the head. And Christ takes notice of these griefs, has a bottle for the tears, and a book for the sighs, of all gracious mourners. b. He, more largely than before, assures them of a return of joy, Ps. xxx. 5 , 11 . He himself went through his own griefs, and bore ours, for the joy that was set before him; and he would have us encourage ourselves with the same prospect. Three things recommend the joy:—( a. ) The cause of it: " I will see you again. I will make you a kind and friendly visit, to enquire after you, and minister comfort to you." Note, [ a. ] Christ will graciously return to those that wait for him, though for a small moment he has seemed to forsake them, Isa. liv. 7 . Men, when they are exalted, will scarcely look upon their inferiors; but the exalted Jesus will visit his disciples. They shall not only see him in his glory, but he will see them in their meanness. [ b. ] Christ's returns are returns of joy to all his disciples. When clouded evidences are cleared up and interrupted communion is revived, then is the mouth filled with laughter. ( b. ) The cordiality of it: Your heart shall rejoice. Divine consolation put gladness into the heart. Joy in the heart is solid, and not flashy; it is secret, and that which a stranger does not intermeddle with; it is sweet, and gives a good man satisfaction in himself; it is sure, and not easily broken in upon. Christ's disciples should heartily rejoice in his returns, sincerely and greatly. ( c. ) The continuance of it: Your joy no man taketh from you. Men will attempt to take their joy from them; they would if they could; but they shall not prevail. Some understand it of the eternal joy of those that are glorified; those that have entered into the joy of the Lord shall go no more out. Our joys on earth we are liable to be robbed of by a thousand accidents, but heavenly joys are everlasting. I rather understand it of the spiritual joys of those that are sanctified, particularly the apostles' joy in their apostleship. Thanks be to God, says Paul, in the name of the rest, who always causes us to triumph, 2 Cor. ii. 14 . A malicious world would have taken it from them, they would have lost it; but, when they took everything else from them, they could not take this; as sorrowful, yet always rejoicing. They could not rob them of their joy, because they could not separate them from the love of Christ, could not rob them of their God, nor of their treasure in heaven. Encouragement to Prayer. 23 And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. 24 Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full. 25 These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall show you plainly of the Father. 26 At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you: 27 For the Father himself loveth you, because ye have loved me, and have believed that I came out from God. An answer to their askings is here promised, for their further comfort. Now there are two ways of asking: asking by way of enquiry, w

1 Here in this Gospel we see how the Lord comforts and imparts courage to his children whom he is about to leave behind him, when they would come in fear and distress on account of his death or of their backsliding. We also notice what induced the evangelist John to use so many words that he indeed repeats one expression four times, which according to our thinking he might have expressed in fewer words. There is first of all presented to us here the nature of the true Christian in the example of the dear apostles. In the second place, how the suffering and the resurrection of Christ are to become effective in us. 2 We also see that Christ announces to his disciples, how sorrowful they should be because he would leave them, but they are still so simpleminded and ignorant, and also so sorrowful on account of his recent conversation at the Last Supper, that they did not understand at all what he said unto them; yea, the nature of that which Christ presents to them is too great and incomprehensible for them. And it was also necessary that they should first become sorrowful before they could rejoice, even as Christ himself was an example to us that without the cross we could not enter into glory. Hence he says in Luke 24:26 to the two, with whom he journeyed to Emmaus: “Behooved it not the Christ to suffer these things and to enter into his glory?” If therefore the dear disciples were to have joy, they must first of all pass through great sorrow. But this joy came to them through the Lord Jesus; for it is decreed in the Gospel, that without Christ there is no joy; and on the other hand, where Christ is, there is no sorrow, as is plainly stated in the text. Hence when Christ was taken from them, they were in great sorrow. 3 And these words here in this Gospel Christ the Lord spake unto his disciples after the Last Supper, before he was apprehended. Let us look at them: V.16. “A little while and ye behold me no more, and again a little while and ye shall see me, for I go to the Father.” II. THE SERMON OF COMFORT ITSELF. A. Contents Of This Sermon. 4 “A little while,” he says, “and ye behold me no more,” for I shall be taken prisoner and they shall deliver me to death. But it will not last long, and during this short time ye shall be sorrowful, but only remain steadfast in me and follow me. It will soon have an end. Three days I will be in the grave; then the world will rejoice as though it had gained a victory, but ye shall be sorrowful and shall weep and lament. “And again a little while, and ye shall see me; and, Because I go to the Father.” That is, on the third day I will rise again; then ye shall rejoice and your joy no man shall take from you, and this will not be a joy of only three days, like the joy of the world, but an eternal joy. Thus the Evangelist John most beautifully expresses the death and resurrection of Christ in these words, when Christ says, “A little while, and ye behold me not; and again a little while, and ye shall see me; and, Because I go to the Father.” 5 An example is here given us, which we should diligently lay hold of and take to heart; if it went with us as it did in the time of the apostles, that we should be in suffering, anxiety and distress, we should also remember to be strong and to rejoice because Christ will arise again. We know that this has come to pass; but the disciples did not know how he should be raised, or what he meant by the resurrection, hence they were so sorrowful and so sad. They heard indeed that they should see him, but they did not understand what it was or how it should come to pass. Therefore they said among themselves, V.17. “What is this that he saith to us, A little while? We know not what he saith.” To such an extent had sadness and sorrow overcome them, that they quite despaired, and knew not what these words meant and how they would see him again. 6 Therefore we must also feel within us this “a little while” as the dear disciples felt it, for this is written for our example and instruction, so that we may thereby be comforted and be made better. And we should use this as a familiar adage among ourselves; yea, we should feel and experience it, so that we might at all times say, God is at times near and at times he has vanished out of sight. At times I remember how the Word seems neither to move me nor to apply to me. It passes by; I give no heed to it. But to this “a little while” we must give heed and pay attention, so that we may remain strong and steadfast. We will experience the same as the disciples. We cannot do otherwise than is written here; even as the disciples were not able to do otherwise. 7 The first “a little while” in that he says, “A little while, and ye shall behold me no more,” they could soon afterwards understand, when they saw that he was taken prisoner and put to death, but the second “a little while” in that he says: “And again a little while, and ye shall see me,” that they could not understand, and we also cannot understand it. Yea and when he says: “Because I go to the Father,” that they understand still less. Thus it also goes with us: although we know and hear that trials, misfortune and sorrow endure but a little while, yet we see that it constantly appears different than we believe. Then we despair and waver, and cannot be reconciled to it. We hear and we know very well that it shall not last very long, but how that result shall be accomplished we can never understand, as the disciples here cannot understand it. 8 But since they are unable to understand it why does Christ relate it to them or why is it written? In order that we should not despair but hold fast to the Word, assured that it is indeed thus and not otherwise, even though it seems to be different. And although we do at times depart from the Word, we should not therefore remain altogether away from it, but return again, for he makes good his Word. Even though man cannot believe it, God will nevertheless help him to believe it, and this he does without man's reason or free will and without man adding anything thereto. Yea, the Evangelist tells us that the disciples could not understand the words the Lord spake to them; how much less could they understand his works which followed afterwards. So very little does the free will and understanding of man know of the things pertaining to the salvation of the soul. These temporal things the free will can perceive and know, such as the cock crowing, which he can hear and his reason can also understand it; but when it is a question of understanding the work and Word of God, then human reason must give it up; it cannot make head or tail of it, although it pretends to understand a great deal about it. The glory thereof is too bright, the longer he beholds it the blinder he becomes. 9 This is presented very plainly to our minds in the disciples who, though they had been so long with the Lord, yet they did not understand what he said to them. Well, neither will we be able to learn nor to understand this until we experience it; as when we say, Such and such a thing happened to me; this I felt and thus it went with me, then I was in anxiety; but it did not last long. Then I was encompassed by this temptation and by that adversity, but God delivered me soon out of them etc. 10 We should take to heart and firmly hold fast to these words and keep them in mind when in sorrow and distress, that it will not last long, then we would also have more constant joy, for as Christ and his elect had their “a little while,” so you and I and everyone will have his “a little while.” Pilate and Herod will not crucify you, but in the same manner as the devil used them, so he will also use your persecutors. Therefore when your trials come, you must not immediately think how you are to be delivered out of them. God will help you in due time. Only wait. It is only for a little while, he will not delay long. 11 But you must not lay the cross and sorrow upon yourself as some have indeed done, who chose for themselves death and imprisonment, and said, Christ willingly entered into death; he willingly permitted himself to be apprehended and delivered. I will also do the same. No, you dare not do this. Your cross and suffering will not long delay coming. These good people did not understand it. The dear disciples also said in Mt 26:35 that they would remain with Christ and die with him. Peter said in John 13:37 he would not deny Christ, or would give his life for him; but how was it in the end? Christ went into the garden, trembled and quaked, was apprehended, put to death; Peter however forsook him. Where was now this great confidence, this boldness and courage of Peter? He thought Christ would die with joyful courage, and he would also follow him, but alas he was badly mistaken. 12 Here you easily see that the sorrow and sufferings, in which we expected to remain permanently, were of our own choosing, but when the hour finally comes, of which you never thought before, you will hardly be able to stand, unless you become a new man. The old Adam despairs, he does not abide, he cannot abide, for it goes against his nature, against his purpose and against his designs. Hence you must have your own time, then you must suffer a little. For Christ withdraws himself from you and permits you to remain in the power of sin, of death and of hell. There the heart cannot accomplish very much to calm the conscience, do whatever it will, for Christ departs and dies. Then you will have the refrain, “A little while, and ye shall not behold me.” Where will you go? There is no comfort. There is no help. You are in the midst of sin; in the midst of death; in the midst of hell. If Christ would not come now independent of any merit of your own, then you would be compelled to remain in this tribulation and terror eternally, for thus it would have happened also to the disciples, if Christ had not risen from the dead and become alive. Therefore it was necessary for him again to arise from the dead. 13 Now this everyone must experience and suffer, either now or upon his deathbed when he dies, but how much better it is to experience it now, for when at some future time we shall be cast into the fire for the sake of the Gospel and be counted as heretics, then we shall see of what profit this is; for if the heart is not strong at such a time, what shall become of us, for there our eyes shall see the torture and the terror of death. Whither shall we go? Therefore if Christ is not present, and if he should then withdraw his hand we are already lost; but if he is with us to help, the flesh may indeed die, but all is well with the soul, for Christ has taken it to himself. There it is safe, no one shall pluck it out of his hand. Jn 10:28. 14 But this we cannot accomplish with words, an experience is here needed for that. Well it is for him who experience this now, then surely it will not be hard for him to die. It is very perilous indeed if we must learn this upon our deathbed, namely, how to wrestle with and conquer death. Therefore it was indeed a great favor and mercy of God, which he showed to the holy martyrs and apostles in whom he had first conquered death, then afterwards they were prepared without fear to suffer everything that could be laid upon them. B. This Sermon Of Comfort Explained. 15 All this is presented to us in our Gospel, but since the disciples could not understand what he meant in that he said “A little while” and he noticed that they were desirous to ask him, he continues and explains it to them in these simple words and says, V.20. “Verily, verily, I say unto you, ye shall weep and lament, but the world shall rejoice; ye shall be sorrowful, but your sorrow shall be turned into joy.” 16 This is spoken to all Christians, for every Christian must have temptations, trials, anxieties, adversities, sorrows, come what may. Therefore he mentions here no sorrow nor trial, he simply says they shall weep, lament, and be sorrowful, for the Christian has many persecutions. Some are suffering loss of goods; others there are whose character is suffering ignominy and scorn; some are drowned, others are burned; some are beheaded; one perishes in this manner, and another in that; it is therefore the lot of the Christian constantly to suffer misfortune, persecution, trials and adversity. This is the rod or fox tail with which they are punished. They dare not look for anything better as long as they are here. This is the court color by which the Christian is recognized, and if anyone wants to be a Christian, he dare not be ashamed of his court color or livery. 17 Why does God do this and permit his own to be persecuted and hounded? In order to suppress and subdue the free will, so that it may not seek an expedient in their works; but rather become a fool in God's works and learn thereby to trust and depend upon God alone. 18 Therefore when this now comes to pass, we shall not be able to accommodate ourselves to it, and shall not understand it, unless Christ himself awakens us and makes us cheerful, so that his resurrection becomes effective in us, and all our works fall to pieces and be as nothing. Therefore the text here concludes powerfully, that man is absolutely nothing in his own strength. Here everything is condemned and thrust down that has been and may still be preached about good works; for this is the conclusion; where Christ is not, there is nothing. Ask St. Peter how he was disposed when Christ was not with him. What good works did he do? He denied Christ. He renounced him with an oath. Like good works we do, when we have not Christ with us. 19 Thus all serves to the end that we should accustom ourselves to build alone upon Christ, and to depend upon no other work, upon no other creature, whether in heaven or upon earth. In this name alone are we preserved and blessed, and in none other. Acts 4:12 and 10:43. But on this account we must suffer much. The worst of all is, that we must not only suffer shame, persecution and death; but that the world rejoices because of our great loss and misfortunes. This is indeed very hard and bitter. Surely it shall thus come to pass, for the world will rejoice when it goes ill with us; but this comfort we have that their joy shall not last long, and our sorrow shall be turned into eternal joy. Of this the Lord gives us a beautiful parable of the woman in travail, when he says: V.21. “A woman when she is in travail hath sorrow, because her hour is come, but when she is delivered of the child, she remembereth no more the anguish for joy that a man is born into the world.” C. This Sermon Of Comfort Is Illustrated By A Parable. 20 With this parable be also shows that our own works are nothing, for here we see that if all women came to the help of this woman in travail, they would accomplish nothing. Here free will is at its end and is unable to accomplish anything, or to give any advice. It is not in the power of the woman to be delivered of the child, but she feels that it is wholly in the hand and power of God. When he helps and works, then something is accomplished, but where he does not help, all is lost, even if the whole world were present. In this God shows to the woman her power, her ability and her strength. Before this, she could dance and leap; she rejoiced and was happy, but now she sees how God must do all. Hereby we perceive that God is our Father, who also must deliver us from the womb and bring us forth to life. 21 Christ says here to his disciples, So it will also go with you. The woman is here in such a state of mind that she is fearful of great danger, and yet she knows that the whole work lies in the hands of God; in him she trusts; upon him it is she depends; he also helps her and accomplishes the work, which the whole world could not do, and she thinks of nothing but the time that shall follow, when she shall again rejoice; and her heart feels and says, A dangerous hour is at hand, but afterwards it will be well. Courage and' the heart press through all obstacles. Thus it will also be with you, when you are in sorrow and adversity, and when you become new creatures. Only quietly wait and permit God to work. He will accomplish everything without your assistance. 22 This parable of the woman is a strong and stubborn argument against free will, that it is entirely powerless and without strength in the things pertaining to the salvation of our souls. The Gospel shows very plainly that divine strength and grace are needed. Man's free will is entirely too weak and insignificant to accomplish anything here. But we have established our own orders and regulations instead of the Gospel and through these we want to free ourselves from sin, from death, from hell, and from all misfortune and finally be saved thereby. A great mistake. 23 Here you see in this example, that if a man is to be born the mother must become first as though she were dead; that is, she must be in a condition as though she were already dead, she thinks it is now all over with her. Thus it shall be also with us. If we want to become godly, we must be as dead, and despair of all our works, yea, never think that we shall be able to accomplish anything. Here no monastic life, no priest-craft and no works will be able to help; but wait thou patiently and permit God to do with you according to his will. He shall accomplish it; permit him to work, We shall accomplish nothing ourselves, but at times we shall feel death and hell. This the ungodly shall also feel, but they do not believe that God is present in it and wants to help them. Just as the woman here accomplishes nothing, she only feels pain, distress and misery; but she cannot help herself out of this state. 24 But when delivered of the child she remembers no more her sorrow and pain, but is as though she had become alive again. She could not before even think that her sorrow and pain should have an end so soon. Thus it is also with us in the trials of sin, of death, and of hell; then we are as though we were dead; yea, we are in the midst of death, and Christ has forsaken us. He has gone a little while from us. Then we are in great pain and cannot help ourselves; but when Christ returns, and makes himself known to us, our hearts are full of joy, even though the whole world be to the contrary. 25 This no one can realize unless he has once been encompassed by death. He who has once been delivered from death must then rejoice; not that such a person cannot again fall and be sorrowful at times, but since this joy is at hand he worries about nothing. He also fears nothing, no matter by what dangers he may be surrounded. This joy can indeed be interrupted, for when I fall again into sin, then I fear even a driven leaf. Lev 26:36. Why? Because Christ has departed a little while from me and has forsaken me; but I will not despair, for this joy will return again. I must not then continue and cling to the pope, nor endeavor to help myself by works; but I must quietly wait until Christ comes again. He remains but a little while without. When he then looks again upon the heart and appears and shines into it, the joy returns. Then shall I be able to meet every misfortune and terror. 26 All this is said and written that we may be conscious of our weakness and inability, and that as far as our works are concerned all is nothing, all is utterly lost. But this joy is almighty and eternal when we are dead; but now in this life it is mixed. Now I fall and then I rise again, and it cannot be eternal, because flesh and blood are still with me. Therefore Christ says to his disciples: V.22. “And ye now have sorrow, but I will see you again, and your heart shall rejoice, and your joy no man taketh from you.” 27 All this David has described in a psalm in a most masterly and beautiful manner, when he says in Psalm 30:1-8: “I will extol thee, O Jehovah, for thou hast raised me up, and hast not made my foes to rejoice over me. O Jehovah, my God: I cried unto thee and thou hast healed me. O Jehovah, thou hast brought up my soul from Sheol, thou hast kept me alive, that I should not go down to the pit. Sing praise unto Jehovah, O ye saints of his, and give thanks to his holy memorial name for his anger is but for a moment; his favor is for a lifetime; weeping may tarry for the night, but joy cometh in the morning. As for me, I said in my prosperity, I shall never be moved. Thou, Jehovah, of thy favor hadst made my mountain to stand strong: thou didst hide thy face; I was troubled. I cried to Thee, O Jehovah; and unto Jehovah I made supplication.” Where is now the man who just said: “I shall never be moved?” Well, he replies, when thou, Jehovah, of thy favor didst make my mountains to stand strong, then I spoke thus. “But when thou didst hide thy face, I was troubled,” I fell. If Christ were continually with us, I really believe we would never be afraid; but since he occasionally departs from us we must therefore at times be afraid. 28 In this Psalm is beautifully portrayed to us how to recognize and experience a good conscience, for here David considers the whole world as a drop, and is not the least afraid of it, even though it should storm and rage against him, for he has the Lord with him. He has made his mountain to stand strong, but when he fell and the Lord hid his face from him, then he was afraid. Then were heart, courage, and mountain gone. Then was he afraid of a driven leaf, who before was not afraid of the whole world, as he also says in another psalm unto the Lord: “Yea, though I walk through the valley of the shadow of death, I will fear no evil, for thou art with me; thy rod and thy staff they comfort me.” Ps 23,4. Likewise in Ps 3,6 he says: “I will not be afraid of ten thousands of the people that have set themselves against me round about.” Passages like these can be multiplied in the Psalms, all of which show how an upright good conscience stands, namely; when God is with it, it is courageous and brave, but when God has departed, it is fearful and terrified. 29 Here we rightly understand now what the words of Christ signify, “I go to the Father.” Before this no one understood them, not even the disciples. But this is the road: I must die, he saith, and ye must also die. Peter vowed boastfully; for according to the old Adam he wanted to die with the Lord, and we all think we want to die with Christ, as all the other disciples said that they would enter into death with Christ. Mt 26,35. But all this must perish in us. You must come to the moment of trial, when Christ does not stand by you and does not die with you, when you cannot help yourself, just like the woman in travail. When this takes place, then you come to the Father. That is, you are filled with his power, and be makes a new man of you, who thereafter is not afraid, whose character is already here a heavenly character, as St. Paul calls it in Phil 3:20; and this has its beginning here, by faith. Then you become courageous and brave, and can say as the prophet in the Psalm, “I will not be afraid of ten thousands of people,” and “Though I walk through the valley of the shadow of death I will fear no evil.” Why all this? Because you have come to the Father. Who can now overthrow God's omnipotence? No one. Aye, then no one can do anything to you or cause you any harm. 30 This no one will understand until it has come to pass. Have you been encompassed by death and been delivered from it, then you will say, I was in death, and if the Lord had not delivered me, I would have remained in death's grasp forever. The entire thirtieth Psalm refers to this, which you will do well to examine thoroughly and consider faithfully. 31 Here you have now the fruit and the example of the death and the resurrection of Christ, and how free will is nothing, and everything reason concludes regarding these things, which pertain to our salvation. May God give grace that we may lay hold of it and regulate our lives accordingly, Amen. [[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 (2nd Sermon) 1 First, we will consider this narrative in the simplest manner, as it occurred after the Last Supper, while the Lord was in th