John 16:3

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

[[Luther published two sermons for John 15:26-16:4. One can be found in the electronic version in verses 26-27; the other in verses 1-4.]] Sermon for the Sunday after Christ’s Ascension; John 15:26-16:4 (2nd Sermon) 1 The first part of this Gospel, referring to the Holy Spirit, we will reserve for consideration on Pentecost, at which time it is appropriate to state why Christ calls the Holy Spirit the Comforter and the Spirit of truth; also, how he distinguishes him from the Father and the Son, namely: He is the person who proceeds from, or is sent by, the Father and the Son; therefore, the Holy Spirit is called, at the same time, the Spirit of the Father and of the Son, that is, of Christ, as St. Paul and St. Peter respectively call him in Gal 4:6, and 1 Peter 1:11. It is here also testified that Christ is truly eternal God with the Father when he states that he and the Father send forth the Holy Spirit and bestow the same upon the Christian Church. This is stated more fully in the explanation of chapters 15 to 17 of the Gospel of St. John. I. THE COMFORT CHRIST IMPARTS TO HIS DISCIPLES. 2 But the Lord Jesus Christ speaks these words, and all of the discourse of these three chapters, before his departure and ascension, in order to comfort his beloved disciples, and not only the disciples but all Christians to the end of time, concerning all that shall happen to them in the world after he shall have left the world and gone to the Father; to comfort them when he is no longer visibly present with them and when he rules, not temporally but spiritually. He says these things that we may be strengthened and comforted through faith in his Word, to withstand the great and serious trials which confront Christians on earth, as we shall further hear. 3 He often announced to them how the world would array itself against them because of their office. He plainly told them, in order to forewarn them, that the world would not agree with them, nor accept their doctrines. They had hitherto hoped that all the world, and more especially his own people, would gladly accept him. Now he tells them that the world will not only despise their teaching and regard their words as vain assertions of foolish men who preach about simply a crucified man, but will, for the sake of himself, hate and persecute them. In a word, he told them that they should not expect friendship and kindness of the world; he wished them to learn that his kingdom is in no respect a temporal one. 4 But Christ would not have them be dismayed by his words and think: What shall be the outcome of this? Shall we preach if no one will hear us--if even our own people are to become our enemies if we open our mouths to speak, not to think of what others will do? Let us be silent and let the world go its own way; let it believe and live as it chooses, rather than that we should speak only to be compelled, with shame and amid mockery, to remain silent. We should not be able to accomplish anything, for what are we and what can we poor, despised few do against so many, against the wisdom, power and might of the world? He would not discourage them; therefore he comforts and strengthens them beforehand with these words: V.26. “But when the Comforter is come, whom I will send unto you from the Father, the Spirit of truth, which proceedeth from the Father, he shall bear witness of me.” 5 Be it so, he says, even though they hate and persecute you for my name's sake, and though the devil, who is responsible for such hatred, aims thereby to prevent you from speaking; nevertheless they shall not be able to stifle and nullify your preaching, for after my departure, when they think that I am forever dead, another shall come whose mouth they shall not be able to shut. He will publicly testify of me and will speak before all the world, whether the world smile or be angry. This one, he says, shall be the Holy Spirit, who proceeds from the Father and is sent by me. If I now go to the Father, through suffering and death, and begin to reign in divine power and majesty, then I shall speak through him; not, as now, personally and with my weak human will, in this small corner of the world, but publicly and before all the world. For I will send him in such form that he shall be in you, and he shall be your Comforter, since you will obtain no comfort from the world. He shall give you courage and strength to withstand the enmity of the world and the fear of the devil, enabling you to confidently and publicly testify of me. This testimony of yours shall be called and be the testimony of the Holy Spirit, given by you in your official capacity. He shall be sent to you by the Father and by me, and you may know, and the world will be compelled to see, that what the Holy Spirit shall say through you is by my power and authority, and according to the will and command of the Father. 6 This is the consolation which Christ gives the disciples to strengthen their faith. They would have need of it in their coming work for him. This promise is a promise to his whole Church that, after his resurrection and ascension, the word and teaching of the Holy Spirit shall at all times, so long as Christ sits at the right hand of the Father, testify through the apostles and their successors, and that this testimony shall remain in the world, no matter who hears it or hears it not. For the disciples were not to be concerned as to who did or did not hear and receive their testimony, but they should know, because it is the testimony of the Holy Spirit, that he would be present and working with them, to the end that some might believe. Nor should the world be able to hinder or prevent this, though it should rage against it with its hatred and persecution. Yea, even if no person on earth received their teaching, nevertheless the world should be reproved through the preaching of his Word. He says: The Holy Spirit will reprove the world, which will thus receive the judgment of its condemnation because it heard the preaching but nevertheless would not believe it and therefore has no excuse; as he said afterwards: “If I had not come and spoken unto them,” and “had not done among them the works which none other did, they had not had sin.” 7 Now, when he says: V.27. “Ye also shall bear witness, because ye have been with me from the beginning,” he thus presents the apostles as special examples for all preachers and confirms their preaching so that all the world is bound to their word, to believe the same without contradiction, and is assured that everything the apostles teach and preach is the true doctrine and the preaching of the Holy Spirit, heard and received from himself; as I Jn 1:1-2 testifies, saying, “That which we have heard, that which we have seen with our eyes, that which we have beheld and our hands have handled concerning the Word of life.... declare we unto you.” No other preachers on earth have testimony like that of the apostles; all others are commanded to follow in the footsteps of the apostles, to remain in the same doctrine, and to teach none other. 8 In addition, the true criterion is given by which the preaching of the Holy Spirit may be tested, when he says, “The Holy Spirit shall testify of me;” that is, he will preach nothing except concerning this Christ, not concerning Moses, Mohammed, or our own works. St. Peter says, in Acts 4:12, “and in none other is there salvation, for neither is there any other name under heaven, that is given among men, wherein we must be saved,” except through this crucified Christ. V.1, 2. “These things have I spoken unto you, that ye should not be offended. They shall put you out of the synagogues, yea, the hour cometh, that whosoever killeth you shall think that he offereth service unto God.” II. THE PROPHECY OF THE WORLD'S HATRED AND PERSECUTION OF BELIEVERS. A. Hatred and Persecution Analyzed. 9 He pointed out clearly enough what should happen to them in the world as a result of their preaching. He mentions two sources of opposition to the Gospel, than which none could be stronger: One, that the preachers should be excommunicated and put to death; the other, that the persecutors would regard this as rendering a service to God. Who can withstand such persecution? or who will or can preach if those who testify of Christ shall be thus abusively treated and slain? Nevertheless, he has said that the Holy Spirit should testify of him and that they also should bear witness; and he assures them that their testimony shall not be effaced by this rage and persecution of the world. He gives them this assurance beforehand for the very purpose that they may know and be prepared against these same abuses. 10 Now, it is a strange and almost incredible thing to bear that not only the world shall oppose, with its bitter hatred and rage, Christ, the Son of God and its Saviour, but that also the apostles themselves must be offended at such judgment of the world. Who could ever conceive that Christ and his Gospel should be received in this manner among his own people, to whom he had been promised by God, and from whom they were to expect nothing but that which is good, as indeed they have received from him? But here you are told that the Gospel is a teaching which, according to human judgment, gives nothing but offense; that is, men regard it, not only as a great error or folly and justly mocked and despised of the world, but as a thing unworthy to be heard or tolerated--to be condemned as if it were the very devil's most dangerous gift from hell. 11 The kingdom of Christ on earth shall so come that it must be apparent to all that it is not an earthly kingdom, after the manner of men. But the world shall refuse to recognize its nature. It shall not be called the kingdom of Christ or of God, but a destruction and subversion of all good government, both spiritual and temporal. It is well nigh inconceivable that the Son of God should be so received by those who are called the people of God and who are regarded as the most irreproachable in the world; for he speaks here not of open, malicious, wicked knaves and godless men, but of those who are regarded as the most eminent, the wisest, the most holy, and, as he here says, the servants of God. 12 Hitherto no one has understood these words, nor can any one among the papists interpret the expression, “They shall excommunicate you” etc. They can say nothing else of this passage than that it is now an old and, in fact, a dead thing, referring to the Jews, who were a wicked and hardened people, that would not endure Christ and his apostles. It is hard to believe that even now there can be such wicked people on earth among Christians or in the Church as those who would excommunicate their brethren. But it cannot be Jews nor Turks who are meant; they have nothing to do with the Church. Nor has it ever been known that among the papists any one of them was excommunicated or persecuted or killed for the sake of the Gospel or the knowledge of Christ. Then, of course, this sermon does not concern them, and gives them neither instruction nor comfort. 13 But we, thank God, have been compelled, by our experience as preachers of the Gospel, to learn something of Christ's meaning here and why he has spoken these things. We discover, in connection with the controversy concerning doctrine which we carry on with our adversary, that the papacy with its numerous adherents has been and still is composed of the tender, pious, holy people of whom Christ here speaks, who excommunicate his Christians for the Gospel's sake and think that thereby they are rendering service to God. They certainly did this when by force they suppressed the Gospel and compelled submission, the Church accepting and obeying their mandates, and when, if anyone dared a single opposing word, he was promptly burned at the stake. 14 To exterminate the accursed heretics and enemies of God was called doing a holy work for God. In our time, also, they have shown this spirit in many examples and still show it in their treatment of numerous pious people whom they foully put to death, solely on account of their confession of faith in Christ and God, and will not consent to spare their lives even were they willing to recant. Therefore this passage does not need many annotations other than that we learn from it the difference between the true and the false Church, and thereby receive strength and comfort in our hour of a similar persecution. In view of this, let us briefly examine the words of the Gospel. 15 The words, “they shall excommunicate you,” are to be understood, as the Greek text clearly sets forth, in the sense of banishment and exclusion from the synagogue or the assembly of God's people and virtual separation from all fellowship of the Church, the offender being committed to the devil, to be cast into the abyss of hell, never to have any part in the kingdom of God, of grace and of everlasting salvation. This is, indeed, a severe and terrible word, at which every pious heart must be greatly affrighted. 16 It is an incontrovertible truth that God has given such authority and power to the Church that whoever is excommunicated by it is truly excommunicated by God; that is, is placed under the wrath and curse of God and deprived of all fellowship with the saints, as Christ says in Mt 18:17-18: “What things soever ye shall bind on earth shall be bound in heaven,” and again, “If he refuse to hear the church let him be unto thee as the gentile and the publican.” What fate more terrible could happen to a man than to have the curse and imprecation of God and of all men pronounced upon him, and to be forever deprived of all comfort and salvation? 17 When, therefore, this ban and curse are pronounced, these other words of Christ must follow: “Whosoever killeth you shall think that he offereth service to God.” This is the punishment and execution which the world thinks it must carry into effect upon those who are publicly excommunicated ---that they should, without any mercy, be exterminated from the earth. This penalty is to apply especially to such as oppose God's people with a new teaching and faith; just as the apostles were accused of preaching against the Law, the temple, and the people of God. Indeed, God specifically commanded in the Law that those who are guilty in these matters should not be permitted to live, but should be condemned without mercy, and that no one should favor his nearest friend nor brother, his son nor daughter, if an offender. Deut 13:8. This, Christ says, shall also happen to you--you will be not only excommunicated by your own people and be put under the curse of God, but they will also carry out the sentence of punishment upon you as the enemies of God, and think that they can render no service more praiseworthy than to exterminate such accursed people, to the praise and glory of God. Thus, the disciples of Christ shall fare even as their Head and Lord himself fared; they shall be regarded as such evil, dangerous, corrupting, accursed people that everyone is in duty bound to assist in exterminating them from the earth; he who does this has performed a good work, one acceptable to God in heaven, and can render him no better obedience. IV. What Moved Christ to Prophesy Of this Hatred and Persecution. 18 Behold, should not this persecution prove too heavy to be borne by the disciples? Christ tells them later that it shall be their lot to personally see and suffer such treatment, not only with reference to their Lord, in whom they believe, but also for themselves; that they, for Christ's sake, must be shamefully cursed and put to death by those who are called the people of God, and who possess the authority of the Church and command the honor and respect of men for not only doing right, but for serving God most zealously, as pious and holy people, ardently promoting the honor of God. What great tribulation must be in store for the rest of the little flock of Christ's Church, if these things happened in its beginning and first planting, when the Holy Spirit so powerfully manifested himself in miracles before the whole world! What better things could they later expect from idolatrous heathen, if they are to suffer these at the hands of their own brethren and friends, the Jewish people? 19 Christ's words, then, mean that the Church is to be established in a most wonderful manner, beyond and inconsistent with all human understanding. Who has ever heard that this is to be the way in which God will introduce Christ's kingdom upon earth, establish his Word in all places, and gather his Church, if it is to begin in such an inconsistent manner and to meet with such opposition that the dear apostles must, in shame and disgrace, yield up their lives and not they, with their few followers, but their adversaries, bear the name of God's people and God's Church? This ought to be sufficient to drive out of the hearts of the disciples the erroneous delusion they had held concerning the temporal kingdom of Christ, and to teach them not to expect from it worldly and temporal good and honor and power and peace, but to perceive that he meant to give them something else, since he permitted them to suffer shame and death. 20 With this word of consolation, Christ prepares his disciples, and future Christians, assuring them that the Holy Spirit will testify of him in the face of so much discouragement, as was greatly needed. That the disciples could understand his words, must be due to the revelation of the Holy Spirit. How otherwise could they believe that this crucified, accursed and condemned Jesus, represented by his disciples and pupils, could be the true Son of God, the Lord of life and of eternal glory? 21 There is presented to us in this text a picture of the reception accorded this kingdom of Christ in the perverse, opposing kingdom of the world, concerning which God prophesied in the earliest promise of his Word--the promise in which the Church had its first beginnings--where God said to the serpent, “I will put enmity between thee and the woman, and between thy seed and her seed; he shall bruise (crush) thy head, but thou shalt bruise bis heel.” Gen 3:15. This enmity, then, must continue in the world, an unending enmity and contest; as soon as Christ comes, teaching the Word, he meets the serpent, which immediately becomes venomous and at every opportunity attacks and bites with its poisonous fangs, for it fears the loss of its head. But in spite of all efforts, it has not yet gained anything and is still under the feet of the Seed of the woman, who tramples on its head, until its venom and wrath against him shall have been spent in vain and its power utterly destroyed. 22 We have the comfort of this victory of Christ--that he maintains his Church against the wrath and power of the devil; but in the meantime we must endure such stabs and cruel wounds from the devil as are necessarily painful to our flesh and blood. The hardest part is that we must see and suffer all these things from those who call themselves the people of God and the Christian Church. We must learn to accept these things calmly, for neither Christ nor the saints have fared better. 23 It was also a bitter and hard thing for our first parent, Adam, to learn to understand the fulfilment in his own children of this same truth, “I will put enmity between thee” etc., when his first born and God-given son murdered his own brother because of his offering to God and his obedience to him. The patriarchs, Abraham, Isaac, and others who, for the time being, were the true Church, had to pass through the same experience when brothers who had learned from the same father one and the same faith, Word and worship of God, became enemies and one received persecution at the hands of the other. We ought not to be surprised, then, if a similar experience must be ours, not alone at the hands of the papists, from whom we have already received condemnation and whose disposition toward us is plainly apparent; but also at the hands of those who are still among us as evangelical Christians, and who yet are not upright. C. The Cause of This Hatred and Persecution. 24 This is the first part of this Gospel and prophecy of Christ. The second part now follows, explaining how it is that such worthy people, the best, the wisest and most holy among God's children, who earnestly seek to serve and honor God, should so bitterly and mercilessly persecute Christ and his people. V.3. “These things will they do unto you, because they have not known the Father nor me.” 25 There you have the reason. Christ tells what moves them to such hatred and persecution of Christians. It is, he says, because you preach concerning me, whom they do not know; for they jealously regard their own office of teaching and preaching in the capacity of chief-priest and scribe (and in this day of pope, bishop, etc.) repudiating all doctrine that differs from that of Moses and the Law. They rigidly follow the command of Moses in Deut 13:6 ff. How, then, shall the apostles be permitted to promulgate this utterly new doctrine concerning an unknown Messiah, one, too, whom they reject as a false prophet, yea, whom they have crucified as a deceiver and blasphemer? Who, in opposition to all recognized authority and intelligence, would acknowledge as Christ this executed victim? These so-called people of God boast to the apostles of their authority, saying, in Acts 5:28: “Did we not straitly charge you not to teach in this name?” 26 That they do not know this Christ is true without a doubt. Their own confession and deeds prove it. It is plainly evident in what high esteem they hold themselves as being the people of God, who possess the Law, and the promise, the priesthood and worship of God (even as our people possess the Scriptures, baptism, the sacrament and the name of Christ); yet they are blind and without the true knowledge of God and of Christ, and consequently have become hardened, opposing God and his Son with their acts of ban and murder, under the very appearance and with the boast of thereby serving God. But Christ strengthens and comforts his own people that they may not fear harsh judgment, nor be intimidated by jealous authority from preaching and confession, but may say to their adversaries as the apostles answered the chief-priests and the council at Jerusalem, in Acts 5:29: “We must obey God rather than men.” 27 In this connection Christ fixes the standard of judgment and points out the difference between the true and the false Church. The Church is not to be judged by name and external appearance; but insight must be had and the identifying mark be forthcoming, by which the holy Church and the true people and servants of God may be recognized. Reason and human wisdom cannot furnish the necessary qualifications for the true Church. The actual test is in ascertaining who have the real knowledge of Christ and who have it not. Judgment cannot be passed in this case according to mere external appearance and name, according to the office and authority and power of the Church; in all these externals the Jews excelled the apostles and the papacy excels us by far. 28 Accordingly, we concede to the papacy that they sit in the true Church, possessing the office instituted by Christ and inherited from the apostles, to teach, baptize, administer the sacrament, absolve, ordain, etc., just as the Jews sat in their synagogues or assemblies and were the regularly established priesthood and authority of the Church. We admit all this and do not attack the office, although they are not willing to admit as much for us; yea, we confess that we have received these things from them, even as Christ by birth descended from the Jews and the apostles obtained the Scriptures from them. 29 In view of these prerogatives, they make their perverse boast against us and censure and curse us as obstinate and recreant apostates and enemies of the Church. It is unpleasant to suffer such reproach, and for this reason the devil easily terrifies the hearts of some of the ignorant and overwhelms men with the thought: Alas! the Church has pronounced the ban and it really possesses the office; this is certainly a thing not to be made light of, for Christ says in Mt 18:18: “What things soever ye shall bind on earth, shall be bound in heaven.” Therefore whom the Church excommunicates is undoubtedly also condemned by God. Most assuredly they do not excommunicate in the name of the devil, nor of the pope, but in the name of God the Father, of the Son, and of the Holy Spirit, by the authority of Christ etc., embellishing the ceremony with appropriate and high-sounding and solemn words. 30 It is necessary to a thorough understanding of the matter that we understand what Christ here says concerning the two Churches: One is the Church which is not recognized by the world, but is robbed of its name and exiled; the other, the Church that has the name and honor but persecutes the small flock of believers. Thus we have the opposing situations: The Church which is denied the name is the true Church, whilst the other is not the reality, though it may occupy the seat of authority and power, and possess and perform all the offices conceded to be offices and marks of the holy Church and yet we are obliged to suffer its ban and judgment. 31 The reason for the difference in the two Churches is contained in Christ's saying: “Because they have not known the Father nor me;” that is, the false Church regards itself as superior to the teachings of Christ, when a knowledge of Christ is the very basis of distinction between the true and false Church. It is not enough merely to have the name and the office of the Church since these could be unlawfully assumed and abused; the second commandment and the second petition of the Lord's Prayer indicate that the name of God is often abused, not hallowed but blasphemed and dishonored. Hence, we must not be too ready to endorse the declaration: I say or do this in the name of God or of Christ, and at the command and by the authority of the Church. But we should reply thus: I accept the name of God and of the Church as they are dear and precious to me; but I do not concede to you that in this name you should prescribe and sell whatever you please. 32 Thus we say to the papists: We grant you, indeed, the name and office, and regard these as holy and precious, for the office is not yours, but has been established by Christ and given to the Church without regard for and distinction of the persons who occupy it. Therefore, whatever is exercised through this office as the institution of Christ, and in his name and that of the Church, is at all times right and proper, even though ungodly and unbelieving men may participate. We must distinguish between the office and the person exercising it, between rightful use and abuse. The name of God and of Christ is always holy in itself; but it may be abused and blasphemed. So also, the office of the Church is holy and precious, but the person occupying it may be accursed and belong to the devil. Therefore, we cannot decide according to the office who are true or false Christians, and which is the true or false Church. 33 But the basis of distinction shall be: to know Christ or not to know Christ; that is, to know the doctrine and faith of Christ and to confess him. It is evident, as supported by Christ's own statement, that some know neither him nor the Father; it is determined by him that they are not the Church of Christ, rather that those constitute the Church who bear the name of Christ and have his truth, yet are persecuted by the others. Under authority of this conclusion, Christians are to be undaunted; they are not to be concerned even though they may be denounced as heretics and be cursed, but are to regard it as a comforting sign that they are the few who belong to Christ, when they are excommunicated by the majority in power. For excommunication certainly is not exercised among members of the false Church for the sake of the knowledge of Christ and of faith; their policy is to stand approved and unchastised, yea, they dare even to denounce crowned authority to the extent of curse and ban, protected as they are by the name and sanctity of the Church. 34 Now, what does it mean to know Christ and the Father? The papists, forsooth, boast of such a knowledge, even as the Jews boasted of being able to recognize the Messiah when he should come, Indeed, who should so well know the Messiah as the same Jews who possessed his Law and promises, his temple, priesthood etc., and who worshiped the true God, creator of heaven and earth and promiser of the Messiah? But here you learn that an intellectual knowledge of God is not sufficient--the Law and temple service cannot avail; he who wishes to know God truly, must know him in this Christ, that is, in the Word, in the promises which the Scriptures and the prophets have spoken concerning him. The teaching and preaching of the Gospel is nothing else than that Christ is the Son of God, sent by the Father as a sacrifice and ransom for the sin of the world, by his own blood, that be might appease the wrath of God and effect reconciliation for us, redeeming us from sin and death and securing for us righteousness and everlasting life. It must follow, then, that no one, by his own work and holiness can atone for his sins--or appease the wrath of God, and that there is no other way to attain the grace of God and eternal life than by the faith which thus apprehends Christ. 35 This teaching points out the true Christ and the real knowledge of him. He who thus knows Christ, knows the Father also; for the knowledge of Christ teaches him that, for the sake of his Son, God will be gracious to us and will save us, that no one shall come to God except through him who is the bearer of our sins and is our mercy-seat, and that all this and nothing else is the eternal counsel, desire and will of God the Father. 36 This knowledge is the article of faith by which we become Christians, and it is the foundation of our salvation. Whenever, therefore, we have the knowledge of Christ, we must cease trusting and boasting in self-righteousness, in works and in worship of the God of the Jews merely performed according to the Law, and we must place no confidence in all the trumpery of the papal self-ordained juggling and baubles; for if Christ alone shall bear my sins, I cannot at the same time atone for them by my own works and my own pretended worthiness. 37 The former Jewish saints would not, nor will our present papists, accept nor believe this preaching of Christ; they testify, then, by their own deeds that they do not know Christ nor the Father who sent him. The Jews meanwhile set up their own God, who has regard for their holiness--a holiness consisting in the Law, the priesthood and temple-service--and they set up a Christ who, when he comes, will be highly pleased with such holiness and, because of it, promote them to positions of great honor and glory before the whole world. If they hear the apostles preach that no one can be justified before God by the works of the Law, and that no other name is given whereby we can be saved than that of this crucified Christ, they will not suffer the doctrine, but must bitterly persecute its advocates, pronouncing the ban and condemning and slaying the apostles and the Christians. 38 Even so do the papists; they will not endure the teaching that we, for Christ's sake and not by our own works, may be accounted righteous before God and be saved. Even though they retain the name of Christ and of faith, yet they rob Christ of his work and power, justify the erroneous doctrine of human merit, and admit only that faith and Christ are indeed of some help if love and good works be present. This means simply that Christ does not count so much as our own works; but whatever merit he confers is because of our works, as they teach in the schools: Propter unum quodque tale etc., and as they publicly say: Faith, which must always believe in Christ, is useless, void, yea, dead, does not avail, if it is not clothed and made alive by love, which is the soul and life of faith. They say that therefore Christ and faith may be found even in a person who is impenitent and lives openly in mortal sin. This is nothing else than to make Christ a mere empty husk or container and to make out of works the grain and the gold; to regard Christ as a dead body but our works as the soul. When works are added to faith, they say, faith becomes a living body, a full container. This is a shameful and blasphemous interpretation of Christ, that his merit and power must be dependent upon our works, that he must receive his ability from them, and become a beggar of us for that which he should give us. 39 From these two convictions--that they do not know him and that they persecute and slay his advocates--Christ now passes the judgment that the so-called Church is not the Church. He then concludes that with their false doctrines and persecutions they are both liars and murderers of God and of Christ and of all his saints. 40 From the analysis given, you may decide for yourself in which group you are to be found; for you must be on one side or the other, and it is useless to wait for human council in this matter. It has already been unalterably determined that the two divisions can never agree. The larger body, which has the recognized authority, will always persecute the minority, even to the extent of excommunication and murder, as practiced from the beginning. Those who know Christ--the true Christians--will accept Christ's classification and be numbered with the minority, who have the Word and the knowledge of Christ, and they will suffer persecution for the faith rather than, for the sake of the friendship and honor of this world, to belong to those who, condemned by Christ, are the bitterest foes of God and of the Church, and who cannot see the kingdom of God, nor be saved. 41 In this article of faith, distinction must be made between the true Church and the false; for it is the command of God and of Christ that one shall not be confused with the other. Therefore, we must separate ourselves from the papal Church, regardless of the fact that they trust in their Church authority and condemn us as apostates. 42 If they excommunicate and persecute us because of our evangelical preaching and our knowledge of Christ, we already have the decision of Christ that they are not the true Church, and their office and all the authority of which they boast cannot avail against us; that rather our teaching and judgments against them shall avail before God in heaven. We are certain, by reason of the test which Christ here applies, that the true Church is with the few who know Christ and are united in doctrine, faith and confession of him. And where the true Church is and abides, there remain, also, the offices of the Church, the sacraments, the keys and all things to it by Christ; it needs neither to ask nor to receive them from pope or council. In the true Church, not only is the office pure in itself, but those who exercise it use it lawfully. 43 We admit that the papists also exercise the appointed offices of the Church, baptize, administer the sacrament etc., when they observe these things as the institution of Christ, in the name of Christ and by virtue of his command (just as in the Church we must regard as right and efficacious the offices of the Church and baptism administered by heretics), yet if they attempt to pervert the right use of these offices by exercising them against us, we may, by virtue of the judgment of Christ, declare their action void and regard themselves as apostates of the Church of Christ.

thfully with his disciples when he sent them forth on his errands, for he told them the worst of it, that they might sit down and count the cost. He had told them in the chapter before to expect the world's hatred; now here in these verses, I. He gives them a reason why he alarmed them thus with the expectation of trouble: These things have I spoken unto you, that you should not be offended, or scandalized, v. 1 . 1. The disciples of Christ are apt to be offended at the cross; and the offence of the cross is a dangerous temptation, even to good men, to turn back from the ways of God, or turn aside out of them, or drive on heavily in them; to quit either their integrity or their comfort. It is not for nothing that a suffering time is called an hour of temptation. 2. Our Lord Jesus, by giving us notice of trouble, designed to take off the terror of it, that it might not be a surprise to us. Of all the adversaries of our peace, in this world of troubles, none insult us more violently, nor put our troops more into disorder, than disappointment does; but we can easily welcome a guest we expect, and being fore-warned are fore-armed—Præmoniti, præmuniti. II. He foretels particularly what they should suffer ( v. 2 ): "Those that have power to do it shall put you out of their synagogues; and this is not the worst, they shall kill you." Ecce duo-gladii—Behold two swords drawn against the followers of the Lord Jesus. 1. The sword of ecclesiastical censure; this is drawn against them by the Jews, for they were the only pretenders to church-power. They shall cast you out of their synagogues; aposynagogous poiesousin hymas — they shall make you excommunicates. (1.) "They shall cast you out of the particular synagogues you were members of." At first, they scourged them in their synagogues as contemners of the law ( Matt. x. 17 ), and at length cast them out as incorrigible. (2.) "They shall cast you out of the congregation of Israel in general, the national church of the Jews; shall debar you from the privileges of that, put you into the condition of an outlaw," qui caput gerit lupinum—to be knocked on the head, like another wolf; "they will look upon you as Samaritans, as heathen men and publicans." Interdico tibi aqua et igne—I forbid you the use of water and fire. And were it not for the penalties, forfeitures, and incapacities, incurred hereby, it would be no injury to be thus driven out of a house infected and falling. Note, It has often been the lot of Christ's disciples to be unjustly excommunicated. Many a good truth has been branded with an anathema, and many a child of God delivered to Satan. 2. The sword of civil power: "The time cometh, the hour is come; now things are likely to be worse with you than hitherto they have been; when you are expelled as heretics, they will kill you, and think they do God service, and others will think so too." (1.) You will find them really cruel: They will kill you. Christ's sheep have been accounted as sheep for the slaughter; the twelve apostles (we are told) were all put to death, except John. Christ had said ( ch. xv. 27 ), You shall bear witness, martyreite — you shall be martyrs, shall seal the truth with your blood, your heart's blood. (2.) You will find them seemingly conscientious; they will think they do God service; they will seem latreian prospherein — to offer a good sacrifice to God; as those that cast out God's servants of old, and said, Let the Lord be glorified, Isa. lxvi. 5 . Note, [1.] It is possible for those that are real enemies to God's service to pretend a mighty zeal for it. The devil's work has many a time been done in God's livery, and one of the most mischievous enemies Christianity ever had sits in the temple of God. Nay, [2.] It is common to patronise an enmity to religion with a color of duty to God, and service to his church. God's people have suffered the greatest hardships from conscientious persecutors. Paul verily thought he ought to do what he did against the name of Jesus. This does not at all lessen the sin of the persecutors, for villanies will never be consecrated by putting the name of God to them; but it does enhance the sufferings of the persecuted, to die under the character of being enemies to God; but there will be a resurrection of names as well as of bodies at the great day. III. He gives them the true reason of the world's enmity and rage against them ( v. 3 ): " These things will they do unto you, not because you have done them any harm, but because they have not known the Father, nor me. Let this comfort you, that none will be your enemies but the worst of men." Note, 1. Many that pretend to know God are wretchedly ignorant of him. Those that pretend to do him service thought they knew him, but it was a wrong notion they had of him. Israel transgressed the covenant, and yet cried, My God, we know thee. Hos. viii. 1, 2 . 2. Those that are ignorant of Christ cannot have any right knowledge of God. In vain do men pretend to know God and religion, while they slight Christ and Christianity. 3. Those are very ignorant indeed of God and Christ that think it an acceptable piece of service to persecute good people. Those that know Christ know that he came not into the world to destroy men's lives, but to save them; that he rules by the power of truth and love, not of fire and sword. Never was such a persecuting church as that which makes ignorance the mother of devotion. IV. He tells them why he gave them notice of this now, and why not sooner. 1. Why he told them of it now ( v. 4 ), not to discourage them, or add to their present sorrow; nor did he tell them of their danger that they might contrive how to avoid it, but that "when the time shall come (and you may be sure it will come), you may remember that I told you. " Note, When suffering times come it will be of use to us to remember what Christ has told us of sufferings. (1.) That our belief of Christ's foresight and faithfulness may be confirmed; and, (2.) That the trouble may be the less grievous, for we were told of it before, and we took up our profession in expectation of it, so that it ought not to be a surprise to us, nor looked upon as a wrong to us. As Christ in his sufferings, so his followers in theirs, should have an eye to the fulfilling of the scripture. 2. Why he did not tell them of it sooner: " I spoke not this to you from the beginning when you and I came to be first acquainted, because I was with you. " (1.) While he was with them, he bore the shock of the world's malice, and stood in the front of the battle; against him the powers of darkness levelled all their force, not against small or great, but only against the king of Israel, and therefore he did not need to say so much to them of suffering, because it did not fall much to their share; but we do find that from the beginning he bade them prepare for sufferings; and therefore, (2.) It seems rather to be meant of the promise of another comforter. This he had said little of to them at the beginning, because he was himself with them to instruct, guide, and comfort them, and then they needed not the promise of the Spirit's extraordinary presence. The children of the bride-chamber would not have so much need of a comforter till the bridegroom should be taken away. V. He expresses a very affectionate concern for the present sadness of his disciples, upon occasion of what he had said to them ( v. 5, 6 ): " Now I am to be no longer with you, but go my way to him that sent me, to repose there, after this fatigue; and none of you asketh me, with any courage, Whither goest thou? But, instead of enquiring after that which would comfort you, you pore upon that which looks melancholy, and sorrow has filled your heart. " 1. He had told them that he was about to leave them: Now I go my way. He was not driven away by force, but voluntarily departed; his life was not extorted from him, but deposited by him. He went to him that sent him, to give an account of his negotiation. Thus, when we depart out of this world, we go to him that sent us into it, which should make us all solicitous to live to good purposes, remembering we have a commission to execute, which must be returned at a certain day. 2. He had told them what hard times they must suffer when he was gone, and that they must not expect such an easy quiet life as they had had. Now, if these were the legacies he had to leave to them, who had left all for him, they would be tempted to think they had made a sorry bargain of it, and were, for the present, in a consternation about it, in which their master sympathizes with them, yet blames them, (1.) That they were careless of the means of comfort, and did not stir up themselves to seek it: None of you asks me, Whither goest thou? Peter had started this question ( ch. xiii. 36 ), and Thomas had seconded it ( ch. xiv. 5 ), but they did not pursue it, they did not take the answer; they were in the dark concerning it, and did not enquire further, nor seek for fuller satisfaction; they did not continue seeking, continue knocking. See what a compassionate teacher Christ is, and how condescending to the weak and ignorant. Many a teacher will not endure that the learner should ask the same question twice; if he cannot take a thing quickly, let him go without it; but our Lord Jesus knows how to deal with babes, that must be taught with precept upon precept. If the disciples here would have found that his going away was for his advancement, and therefore his departure from them should not inordinately trouble them (for why should they be against his preferment?) and for their advantage, and therefore their sufferings for him should not inordinately trouble them; for a sight of Jesus at the right hand of God would be an effectual support to them, as it was to Stephen. Note, A humble believing enquiry into the design and tendency of the darkest dispensations of Providence would help to reconcile us to them, and to grieve the less, and fear the less, because of them; it will silence us to ask, Whence came they? but will abundantly satisfy us to ask, Whither go they? for we know they work for good, Rom. viii. 28 . (2.) That they were too intent, and pored too much, upon the occasions of their grief: Sorrow has filled their hearts. Christ had said enough to fill them with joy ( ch. xv. 11 ); but by looking at that only which made against them, and overlooking that which made for them, they were so full of sorrow that there was no room left for joy. Note, It is the common fault and folly of melancholy Christians to dwell upon the dark side of the cloud, to meditate nothing but terror, and turn a deaf ear to the voice of joy and gladness. That which filled the disciples' hearts with sorrow, and hindered the operation of the cordials Christ administered, was too great an affection to this present life. They were big with hopes of their Master's external kingdom and glory, and that they should shine and reign with him: and now, instead of that, to hear of nothing but bonds and afflictions, this filled them with sorrow. Nothing is a greater prejudice to our joy in God than the love of the world; and the sorrow of the world, the consequence of it. The Expediency of Christ's Departure; The Promise of the Spirit. 7 Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. 8 And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: 9 Of sin, because they believe not on me; 10 Of righteousness, because I go to my Father, and ye see me no more; 11 Of judgment, because the prince of this world is judged. 12 I have yet many things to say unto you, but ye cannot bear them now. 13 Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you thing

They have not known the Father nor me - This is the true root of persecution in all its forms.

See Jn 15:21 (b) "And these things" Jn 15:21 (c) "they have not known" 1Cor 2:8, 1Timm 1:13