John 16:6

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

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

[[Luther published three sermons for John 16:5-16. One can be found in the electronic version in verses 5-7; the second in verses 8-11; and the last in verse 12-13 (Part I) and 14-15 (Part II).]] Sermon for the Fourth Sunday after Easter; John 16:5-15 1 The meaning of this Gospel lesson we have also often heard elsewhere; the only trouble is, the words have not generally been understood to have the meaning of things with which we are familiar. Therefore we will explain it a little, in order that one may see that the same teaching is contained in these words, that is found in all the other Gospel lessons. It is a fine Gospel, but it also requires fine students. We will omit the first part and consider what the Lord says, that the Holy Spirit is to convict the world in respect of sin, and of righteousness, and of judgment, and will see what the meaning of all this is. 2 In the first place, we see here that the world is accused of blindness and ignorance. All those who are without the Holy Spirit, however wise they may be in matters pertaining to the things of this world, are, before God, fools and blind. They do not like to hear this; and when they are told that their doings are of no account before God, it displeases them and makes them angry, because they insist that they are In possession of reason and the natural light, which God created in them. But what does this matter to us? There are the Scriptures and the Word of God plain and clear, that the Holy Spirit is to come to convict the world, because it does not know what sin, righteousness and judgment are. Thus it is determined, there it stands; let be angry who will, Christ does not care. 3 It is much to be deplored that the world is convicted, not only because of its sin and want of righteousness, not being able to judge rightly, but that it does not acknowledge nor see this, to say nothing of its endeavor to alter the matter. Oh, how completely the praise of all comes to naught, who, while they endeavor to make other people pious, know not themselves what sin is! Let us take, for example, at the present day, all the schools of learning and the learned men and see whether they can tell us what that one little word “sin” is? For who has ever heard that not to believe in Christ is sin? They say, it is sin if one speaks, desires or does something against God's will and commandment. But how does that correspond with this saying of Christ: It is sin because they do not believe on me? Therefore, they are easily convicted of the fact that they know not what sin is; and if they be ever so learned, they will not be able to explain this text. 4 In like manner, they are not able to know what “righteousness” is. For who has ever heard that a man should become pious and just because Christ ascended to heaven or goes to the Father and we see him no more? There we must say, a fool has thus spoken and not a wise man. For they say, righteousness is a virtue, which teaches man what he owes others. This is true, but the trouble is, they do not understand their own words, such blind fools they are. Therefore, one needs not be surprised that they rage so much against the Gospel and persecute the Christians. How could they do otherwise? They know no better. 5 Neither do they know what “judgment” or right is, that is, a right judgment, a correct good opinion and sense, or whatever you may call it. For they say: Right is that which is written in books, how one is to know and distinguish things, to quiet and end quarrels. But how does Christ define it? He says: “It is right, that the world is to be judged.” Who understands such speech, and where will it go in or out, and how does it correspond with reason? Let us see whether we can explain it so that it may be understood. 6 In the first place one must know that the Word of God does not speak only of the outward existence and appearances, but it takes hold of the heart and the depths of the soul. Accordingly it does not judge man as to his outward appearance and action, but according to the depths of his conscience. Now, everyone will experience in himself, if he wishes to acknowledge it, however pious he may be (even though he were a Carthusian or as holy as any one on earth), that in his heart he would rather do the contrary, and otherwise than what he is outwardly compelled to do. Thus, if I were left to myself, a monk, who walks about in poverty and chastity, as they pride themselves, but were made to confess how I feel in my heart, I must say: That which I do, I would rather not do. If there were no hell and I would not feel the disgrace, I would leave my office have the misfortune, and run off. For I have no desire from the heart to do it, but am compelled thereto, and must do it in spite of hell, punishment or disgrace. It is not possible that I should do it from choice and gladly. Such everyone who is without grace finds in his own heart. The same you will find continually in other matters. I am never from my heart kind and friendly to my enemy, for this is impossible to nature; and though I act otherwise, in my heart I think thus: If it were not for the punishment, I would have my way and not remain without revenge. Thus, I still go about before the world, and do not as I would like and feel inclined to do, for fear of punishment or disgrace. Likewise if you go through all the commandments, from the first to the last, you will find that there is no one who keeps God's commandments from the bottom of his heart. 7 Now, against this evil God found a remedy and determined to send Christ, his Son, into this world, that he should shed his blood and die, in order to make satisfaction for sin and take it away, and that the Holy Spirit then should enter the hearts of such people, who go about with the works of the Law, being unwilling and forced to it, and make them willing, in order that without force and with joyous heart they keep God's commandments. Otherwise there might be no means of removing the misery; for neither human reason and power, nor even an angel could rescue us from it. Thus, God has done away with the sins of all men who believe on the Christ, so that henceforth it is impossible for one to remain in sin who has this Saviour, who has taken all sins upon himself and blotted them out. 8 Inasmuch as Christ has now come and commanded to preach that everything we may do, however great and beautiful it may appear, is sin, because we do nothing that is good with pleasure and willingly, and that for this reason he has stepped forward and has taken away all sin, in order that we may receive the Holy Spirit, through whom we obtain love and pleasure to do what God wants us to do, in order that we do not attempt to come before God through our own works, but through Christ and his merits, therefore it cannot be called any longer sin committed against the Law, for the Law did nothing to assist us in becoming pious, since we are not able to do anything good. 9 What sort of sin then remains upon earth? No other than that one does not receive this Saviour and refuses to accept him who has taken away sin. For if he were present, there would be no sin, since he, as I have said, brings the Holy Spirit with him, who kindles the heart and makes it willing to do good. Therefore, the world is no longer punished and condemned on account of other sins, because Christ blots them all out; only this remains sin in the New Testament, that one will not acknowledge nor receive him. Therefore he likewise says in this Gospel: V.8, 9. “When the Holy Spirit is come, he will convict the world in respect of sin, because they believe not on me.” 10 As if he wished to say: Had they believed on me, everything would already have been forgiven them, whatever sin they might have committed, for I know that they by nature cannot do otherwise. But because they will not receive me, neither believe that I can help them, this it is that will condemn them. Therefore, God will at the final judgment pass a sentence like this on them: Behold, thou wast in sin and couldst not free thyself from it, still I did not on this account wish to condemn thee, for I sent my only begotten Son to thee and intended to give thee a Saviour, in order that he might take the sin from thee. Him thou didst not receive. Therefore, on this account alone, thou wilt be condemned, because thou hast not Christ. 11 This sentence, then, is given for the honor and glory of the high grace, which God has given us in Christ the Lord. What reason would have ever been so wise as to discover that this was done for man's sake? Reason is not able to rise higher in its thoughts than to say: I have sinned in deeds done. I must make good by doing other deeds. I must blot out and pay for the sin, in order that I may thus obtain a gracious God. If reason comes so far, it has reached its climax. Still it is nothing but foolishness and blindness. 12 But God speaks thus: If thou wilt be rid of sin, thou must do other works wherewith to pay the price. But with all the works which thou dost, thou canst do nothing but sin, even with the works wherewith thou thinkest to reconcile me and to do penance for thy sins. How wilt thou then, thou fool, blot out sin with sin? For even in the works which thou considerest the best and which thou canst do, thou sinnest if thou dost not do them willingly and from the heart. For if thou didst not fear punishment, thou wouldst rather not do them at all. Thus thou dost no more than that thou seekest to blot out little sins by doing greater ones; or else to commit such great ones that thou mayest lay aside others. 13 Wherefore, it is ever great blindness that a man does not see what sin is, nor know what good works are, but accepts sin for good works. When the Holy Spirit comes, he convicts the people and says: The works which thou hast done, as well as those which thou art still doing, are nothing but sin; therefore, it is all in vain that thou dost attempt to make satisfaction for thy sin according to thy ability. Then they feel compelled to say: Behold, this I did not know. Then says he: For this purpose I am here, in order to tell thee this. If thou hadst known it, it would not have been necessary for me to come and make it known. What wilt thou do now in order to be helped? This thou must do: Believe on the Saviour, the Lord Christ, that he has taken away thy sin. If thou believest this, he is thine and thy sins will disappear; if not, then thou wilt never get rid of sin, but wilt always fall into it deeper and deeper. 14 Thus, with this passage everything has been completely overthrown that has hitherto been preached about penance and satisfaction for sin, and all else that has been practiced and urged. For this reason there have been founded many orders and masses, and on this account we have become priests and monks and have run to and fro in order best in the world, which the world considers pious and holy, to get rid of sin. Therefore, it also follows: Whatever is that is nothing but mere sin and a damnable thing. Thus we have considered one part of this Gospel. 15 The second thought then follows: V.10. “The Holy Spirit will convict the world in respect to righteousness, because I go to the Father,” says Christ, “and ye behold me no more.” Righteousness means piety and a good and honorable life before God. What is this now? It is, says Christ, “because I go to the Father.” We have often said about the resurrection of Christ that it came to pass not for his sake, but for our sakes, in order that we may apply it to ourselves as a blessing which is our own. For this reason he is risen from the dead and has ascended to heaven, that he might begin a spiritual kingdom, in which he reigns in us through righteousness and truth. Therefore, he sits above; he does not rest and sleep, does not play with himself, but, as Paul says, Eph 1:22, has his work here upon the earth, governing the consciences and the souls of men with the Gospel. 16 Wherever Christ is now preached and acknowledged, there he reigns in us, from the right hand of his Father, and is himself here below in the hearts of men. There he reigns with might, power and dominion over you and all your enemies, and guards you from sin, death, devil and hell. Thus is his resurrection and ascension our comfort, life, blessing, righteousness and everything in one. This is what the Lord means when he speaks of righteousness, that the people thereby should become pious and righteous, that he ascends to heaven to the Father and we see him no more. This the world does not know, therefore the Holy Spirit must come and convict the world of it. 17 How does this come to pass? Just as we have heard. Am I to become pious, it will not be enough for me to perform outwardly good works, but I must do them from the bottom of my heart, gladly and willingly, so that I may be free from the fear of sin, death and the devil; be joyous, and with a good conscience, and all confidence stand before him and know how I stand with him. This no work, no creature can give unto me, but Christ alone, who has ascended into heaven--there, where one cannot see him, but must believe that he sits yonder and wishes to help one. Such a faith makes me acceptable unto God; Christ gives me the Holy Spirit into my heart, who makes me willing and happy in the doing of every good work. In this manner I become righteous, and in no other; for the works themselves make me more and more unwilling, the longer I occupy myself with them. 18 But the longer one is engaged in this work, the more willing it makes one's heart; for wherever there is such knowledge, there the Holy Spirit cannot be wanting. When he comes, he makes the heart willing, joyful and happy, so that one may be free and willingly do what is pleasing to God, with joyous courage, and suffer whatever there is to suffer, yea, and even die willingly. And in proportion as this knowledge is clear and great, in that proportion the willingness and joy will also be great. Thus the commandment of God is fulfilled and everything done that one is to do, and thus thou art righteous. Who would ever have thought that this would be righteousness and that thus it should be. This question we have hitherto often heard about and considered, and although the words here be different, yet the sense and meaning are the same. 19 In the third place, the Holy Spirit is to convict the world in respect of judgment, that is that the world does not know what right is. For who has ever heard the definition of this right to be, because the prince of this world hath been judged? The prince of the world, to be sure is the devil, which one may readily see in his government. 20 If now I have learned to know what sin is and am free from it, and have obtained righteousness, so that now I stand in a new character and life and have become another man- -have now the Lord Christ and know that something else than our works is required to get rid of sin-if these have come to pass in me, it then follows that I may have a correct judgment, having learned to judge differently before God. For, according to such understanding, I know how to discuss, conclude and judge of all things in heaven and upon earth, and to pass correct judgment; and when I have passed such a judgment, I can live accordingly. This no one else can do. 21 The world, in its holiness, maintains that righteousness means to perform good works wherewith to do penance for sin and reconcile God. This has been taught in all the schools of learning. Such teachers think it is right and well done if only they can accomplish good works. But now comes the Holy Spirit and says: Not so. You err and are mistaken. Your judgment is wrong. Therefore there must be another judgment. You should judge thus: Everything that your reason concludes, is erroneous and false, and you are a fool and a simpleton. 22 Reason may do other things; for instance, know how to judge in worldly and human matters and affairs, how to build cities and houses, how to govern well, and the like. In such matters one may easily be able to judge and decide more wisely than another. Of this, however, we do not speak here, but of judgment in the significance of what is right or wrong before God. Here the Holy Spirit concludes thus: Every judgment of reason is false and worth nothing. Everything that is born of man and is not born from above, must be rooted out and crucified, so that no one may boast of it and depend upon it. Again, whatever the world considers as wisdom, that which it votes as wisely and intelligently devised and accomplished, is foolishness before God. In short, whatever the world does, is useless and cursed, unless it proceeds from Christ, the Lord, and is of his Word and Spirit, as he teaches us. If it does not proceed from him, it is surely mere blindness and there is no good in it. 23 Therefore everything that the world considers good is debased. Everything is evil because it does not proceed from the Word and the Spirit, but from the old Adam, who is nothing more than a blind fool and sinner. And why? Should not your wisdom and reason be foolishness and count for nothing, since the most exalted one, who has all the power and wisdom of this world in the highest degree, is condemned? For, without doubt, there is no one in the world so wise, shrewd and rational as the devil, and no one is able to make a more pious appearance. And all wisdom and holiness that do not proceed from God, as well as the most beautiful things in the world, are found in their highest degree in the devil. Since he is a prince and the ruler of the world, the wisdom and righteousness of the world must proceed from him; here he reigns with all his power. Therefore, Christ says: Since the same prince of the world is condemned, with all that he has and can do, the world is ever blind because it considers that to be good which has been condemned already, namely his wisdom and piety. 24 We must, therefore, pass a correct judgment, such as Christ passes, if we are to guard against everything that the world considers and declares precious in order that it may appear before God prudent, wise and pious. If people who have not the Word and Spirit of Christ, desire to teach and govern, everything is already condemned; for in this way one accomplishes no more than to make the old Adam stronger and to establish him in his opinion that his works, his piety and prudence are to avail before God. Thereby one must work himself deeper and deeper into the devil's kingdom. 25 But now, since the prince of this world and the Holy Spirit, the kingdom of Christ and the kingdom of the devil, are directly opposed to one another, and the Holy Spirit is not willing that anyone should parade his own deeds and praise himself on account of them, the holy cross must soon follow. The world will not consent to be reprimanded for its blindness. Therefore one must willingly submit and suffer persecution. If we have the right kind of faith in our hearts, we must also open our mouths and confess righteousness and make known sin. Likewise we must condemn and punish the doings of this world and make it known that everything it undertakes, is damned. For this we must be considered heretics, and must pass through the fire. They say: This is against the holy councils and the canon of the holy father, the pope. Then you are to answer: How can I help it? Here it stands--the text does not say the Holy Spirit is to convict them and say their doctrine is error, blindness and the government of the devil. This, of course, they will not endure, but would have us call them gracious noblemen. Therefore, one must here risk his neck. 26 These are the three parts we have in this Gospel lesson: Sin is unbelief; righteousness is faith; the judgment is the holy cross. Therefore give heed and learn to consider everything that is without the Spirit as nothing and as condemned, and afterwards be prepared for the holy cross that thou must suffer on account of it. Now follows in the Gospel further: V.12, 13. “I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he shall guide you into all the truth.” 27 These words ought to be understood in all their simplicity, as if the Lord were to say: “These three parts which I have now related, you cannot yet fully understand, even though I were to explain them unto you. I would have to say much about them in order to explain them more fully, to make plain how things shall be, and you still stick too deep in your coarse, carnal reason to be able to comprehend it. Therefore, I will forbear now. When the Holy Spirit comes, he will enlighten your hearts, so that you will understand it, and will call to your remembrance all things, I tell you of it now, in order that you may think about it.” Thus, we give these words in their simple meaning. It is as if I conversed with some one and said: “I would yet have many things to say, but they are too difficult for you. You cannot yet comprehend and grasp them.” 28 But our doctors and highly learned men have made use of these words in a frivolous way and said that it was necessary to have something more than the Gospel and the Scriptures; therefore one ought also to bear what the councils and the popes decree. They endeavor to prove in this way that Christ says here: “I have yet many things to say unto you, but you cannot bear them now;” therefore, because he has not told them all things, it must follow that he told them to the councils, popes and bishops, who are now to teach them. 29 Now look at these fools, what they say. Christ says: “I have yet many things to say unto you.” What does “you” mean? To whom does he speak? Without doubt, to the apostles. To these he says: “I have yet many things to say unto you, but you cannot bear them now. Howbeit when he, the Spirit of truth, is come, he shall guide you into all truth.” Therefore, if Christ is not to lie, his Word must have been fulfilled at the time that the Holy Spirit came. The Holy Spirit must have said everything to them and accomplished everything that the Lord here refers to, and, of course, he led them into all the truth. How, then, do we get the idea that Christ should not have said everything, but should have kept much back, which the councils were to teach and to determine? With this idea his words do not at all harmonize. Christ gives to understand that soon the Holy Spirit would tell and explain to them all things, and that afterwards the apostles should carry out everything, and through them should be made known to the world what they have learned from the Holy Spirit. But, according to the councils and popes, it depends on what they say, teach and command, even to the end of the world. 30 Moreover, Christ says further: “He shall guide you into all the truth.” Here we conclude: If what the councils teach be the truth, that one is to wear the tonsure and the cap and live a life of celibacy, then the apostles never came to the truth, since none of them ever entered a cloister, nor kept any of those foolish laws. Thus, Christ must indeed have betrayed us in this, that he said the Holy Spirit should guide us into all the truth, when in reality he wished to teach how we were to become priests and monks and not to eat meat on certain days, and like foolish things. 31 Without doubt it is “truth” before God when one lives an upright and sincere life. But if we now look at our ecclesiasts, pope, bishops, priests and monks, we see nothing but carnival masks, who give themselves the outward appearance of being pious, but in their hearts they are villains. What popes, bishops, and orders have ever led us into this truth, which should spring from within--out of the heart? In everything they are concerned about the outward appearance of things, in order that they may make a display before the eyes of the people. 32 Thus they have perverted this text masterfully in order to strengthen their lies; and yet we are to call them gracious lords! To hear such things is exasperating and it should grieve our hearts that we are to suffer such great outrage--should see how shamefully the people act against the precious Word of God and that they make the Holy Spirit a liar. Should not this single passage be powerful enough against the pope and the councils, even if we had no other in the Scriptures? 33 Thirdly, Christ says: “You cannot bear them now.” Here we ask: My dear, should it have been too hard for the apostles to understand or to obey such laws as abstaining from meat, and the like? They had been accustomed in the law of Moses to observe many such outward ceremonies, and had been educated therein all their life, so that it would have been child's play for them. Moreover, they understood this better than we do. Is it such a difficult matter-- that a monk must wear a black or gray cap, the pope three crowns, a bishop a pointed hat, or the manner of dedicating churches and altars and baptizing bells--are these so difficult as to make it necessary that the Holy Spirit should come from heaven to teach such things? If it is not acting the fool enough that one jests with these noble words, then I do not know how one may be a worse fool. 34 Therefore, beware of these liars and understand the words rightly, thus: Christ wishes to speak of the inward, actual character, not of outward jugglery. He wishes to make the heart, before the eyes of God, pious and righteous in order that it, in the first place, acknowledge its sin, and in the second place, that it acknowledge him to be the one who forgives sin and suffers himself to be sacrificed upon the cross. This is that “truth” which the apostles were not yet able to hear and understand. But those outward things make no one righteous, lead no one to the truth. They make only hypocrites and a show, by which the people are deceived. 35 Thus, we have the true meaning of this passage, from which we see how fools who seek from it to bolster up their jugglery, place themselves in opposition to it and build upon the sand. There is scarcely a passage that is more strongly opposed to them than this one. We have briefly explained this Gospel lesson in order that we may see how it teaches just that which we have always preached. [[Luther published three

(d) "sorrow hath filled" Jn 16:21