Prayer Promises

      23“In that day you will not question Me about anything. Truly, truly, I say to you, if you ask the Father for anything in My name, He will give it to you. 24“Until now you have asked for nothing in My name; ask and you will receive, so that your joy may be made full.

      25“These things I have spoken to you in figurative language; an hour is coming when I will no longer speak to you in figurative language, but will tell you plainly of the Father. 26“In that day you will ask in My name, and I do not say to you that I will request of the Father on your behalf; 27for the Father Himself loves you, because you have loved Me and have believed that I came forth from the Father. 28“I came forth from the Father and have come into the world; I am leaving the world again and going to the Father.”

      29His disciples said, “Lo, now You are speaking plainly and are not using a figure of speech. 30“Now we know that You know all things, and have no need for anyone to question You; by this we believe that You came from God.” 31Jesus answered them, “Do you now believe? 32“Behold, an hour is coming, and has already come, for you to be scattered, each to his own home, and to leave Me alone; and yet I am not alone, because the Father is with Me. 33“These things I have spoken to you, so that in Me you may have peace. In the world you have tribulation, but take courage; I have overcome the world.”

Parallel Verses

New American Standard Bible (©1995)
"Therefore you too have grief now; but I will see you again, and your heart will rejoice, and no one will take your joy away from you.

GOD'S WORD® Translation (©1995)
"Now you're in a painful situation. But I will see you again. Then you will be happy, and no one will take that happiness away from you.

King James Bible
And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you.

Douay-Rheims Bible
So also you now indeed have sorrow; but I will see you again, and your heart shall rejoice; and your joy no man shall take from you.

Darby Bible Translation
And ye now therefore have grief; but I will see you again, and your heart shall rejoice, and your joy no one takes from you.

English Revised Version
And ye therefore now have sorrow: but I will see you again, and your heart shall rejoice, and your joy no one taketh away from you.

Webster's Bible Translation
And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you.

Weymouth New Testament
So you also now have sorrow; but I shall see you again, and your hearts will be glad, and your gladness no one will take away from you.

World English Bible
Therefore you now have sorrow, but I will see you again, and your heart will rejoice, and no one will take your joy away from you.

Young's Literal Translation
'And ye, therefore, now, indeed, have sorrow; and again I will see you, and your heart shall rejoice, and your joy no one doth take from you,

Cross References

Psalm 33:21 For our heart rejoices in Him, Because we trust in His holy name.

Jeremiah 31:12 "They will come and shout for joy on the height of Zion, And they will be radiant over the bounty of the LORD-- Over the grain and the new wine and the oil, And over the young of the flock and the herd; And their life will be like a watered garden, And they will never languish again.

John 14:1 "Do not let your heart be troubled; believe in God, believe also in Me.

John 14:19 "After a little while the world will no longer see Me, but you will see Me; because I live, you will live also.

John 16:6 "But because I have said these things to you, sorrow has filled your heart.

John 16:16 "A little while, and you will no longer see Me; and again a little while, and you will see Me."

John 20:20 And when He had said this, He showed them both His hands and His side. The disciples then rejoiced when they saw the Lord.

2 Corinthians 6:10 as sorrowful yet always rejoicing, as poor yet making many rich, as having nothing yet possessing all things.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 16-22

Our Lord Jesus, for the comfort of his sorrowful disciples, here promises that he would visit them again.

I. Observe the intimation he gave them of the comfort he designed them, v. 16. Here he tells them,

1. That they should now shortly lose the sight of him: A little while, and you that have seen me so long, and still desire to see me, shall not see me; and therefore, if they had any good question to ask him, they must ask quickly, for he was now taking his leave of them. Note, It is good to consider how near to a period our seasons of grace are, that we may be quickened to improve them while they are continued. Now our eyes see our teachers, see the days of the Son of man; but, perhaps, yet a little while, and we shall not see them. They lost the sight of Christ, (1.) At his death, when he withdrew from this world, and never after showed himself openly in it. The most that death does to our Christian friends is to take them out of our sight, not out of being, not out of bliss, but out of all relation to us, only out of sight, and then not out of mind. (2.) At his ascension, when he withdrew from them (from those who, after his resurrection, had for some time conversed with him), out of their sight; a cloud received him, and, though they looked up steadfastly after him, they saw him no more, Acts 1:9, 10; 2 Ki. 2:12. See 2 Co. 5:16.

2. That yet they should speedily recover the sight of him; Again a little while, and you shall see me, and therefore you ought not to sorrow as those that have no hope. His farewell was not a final farewell; they should see him again, (1.) At his resurrection, soon after his death, when he showed himself alive, by many infallible proofs, and this in a very little while, not forty hours. See Hos. 6:2. (2.) By the pouring out of the Spirit, soon after his ascension, which scattered the mists of ignorance and mistake they were almost lost in, and gave them a much clearer insight into the mysteries of Christ's gospel than they had yet had. The Spirit's coming was Christ's visit to his disciples, not a transient but a permanent one, and such a visit as abundantly retrieved the sight of him. (3.) At his second coming. They saw him again as they removed one by one to him at death, and they shall see him together at the end of time, when he shall come in the clouds, and every eye shall see him. It might be truly said of this that it was but a little while, and they should see him; for what are the days of time, to the days of eternity? 2 Pt. 3:8, 9.

3. He assigns the reason: "Because I go to the Father; and therefore," (1.) "I must leave you for a time, because my business calls me to the upper world, and you must be content to spare me, for really my business is yours." (2.) "Therefore you shall see me again shortly, for the Father will not detain me to your prejudice. If I go upon your errand, you shall see me again as soon as my business is done, as soon as is convenient."

It should seem, all this refers rather to his going away at death, and return at his resurrection, than his going away at the ascension, and his return at the end of time; for it was his death that was their grief, not his ascension (Lu. 24:52), and between his death and resurrection it was indeed a little while. And it may be read, not, yet a little while (it is not eti mikron, as it is ch. 12:35), but mikron-for a little while you shall not see me, namely, the three days of his lying in the grave; and again, for a little while you shall see me, namely, the forty days between his resurrection and ascension. Thus we may say of our ministers and Christian friends, Yet a little while, and we shall not see them, either they must leave us or we must leave them, but it is certain that we must part shortly, and yet not part for ever. It is but a good night to those whom we hope to see with joy in the morning.

II. The perplexity of the disciples upon the intimation given them; they were at a loss what to make of it (v. 17, 18); Some of them said, softly, among themselves, either some of the weakest, that were least able, or some of the most inquisitive, that were most desirous, to understand him, What is this that he saith to us? Though Christ had often spoken to this purport before, yet still they were in the dark; though precept be upon precept, it is in vain, unless God gave the understanding. Now see here, 1. The disciples' weakness, in that they could not understand so plain a saying, to which Christ had already given them a key, having told them so often in plain terms that he should be killed, and the third day rise again; yet, say they, We cannot tell what he saith; for, (1.) Sorrow had filled their heart, and made them unapt to receive the impressions of comfort. The darkness of ignorance and the darkness of melancholy commonly increase and thicken one another; mistakes cause griefs, and then griefs confirm mistakes. (2.) The notion of Christ's secular kingdom was so deeply rooted in them that they could make no sense at all of those sayings of his which they knew not how to reconcile with that notion. When we think the scripture must be made to agree with the false ideas we have imbibed, no wonder that we complain of difficulty; but when our reasonings are captivated to revelation, the matter becomes easy. (3.) It should seem, that which puzzled them was the little while. If he must go at least, yet they could not conceive how he should leave them quickly, when his stay hitherto had been so short, and so little while, comparatively. Thus it is hard for us to represent to ourselves that change as near which yet we know will come certainly, and may come suddenly. When we are told, Yet a little while and we must go hence, yet a little while and we must give up our account, we know not how to digest it; for we always took the vision to be for a great while to come, Eze. 12:27. 2. Their willingness to be instructed. When they were at a loss about the meaning of Christ's words, they conferred together upon it, and asked help of one another. By mutual converse about divine things we both borrow the light of others and improve our own. Observe how exactly they repeat Christ's words. Though we cannot fully solve every difficulty we meet with in scripture, yet we must not therefore throw it by, but revolve what we cannot explain, and wait till God shall reveal even this unto us.

III. The further explication of what Christ had said.

1. See here why Christ explained it (v. 19); because he knew they were desirous to ask him, and designed it. Note, The knots we cannot untie we must bring to him who alone can give an understanding. Christ knew they were desirous to ask him, but were bashful and ashamed to ask. Note, Christ takes cognizance of pious desires, though they be not as yet offered up, the groanings that cannot be uttered, and even anticipates them with the blessings of his goodness. Christ instructed those who he knew were desirous to ask him, though they did not ask. Before we call, he answers. Another reason why Christ explained it was because he observed them canvassing this matter among themselves: "Do you enquire this among yourselves? Well, I will make it easy to you." This intimates to us who they are that Christ will teach: (1.) The humble, that confess their ignorance, for so much their enquiry implied. (2.) The diligent, that use the means they have: "Do you enquire? You shall be taught. To him that hath shall be given."

2. See here how he explained it; not by a nice and critical descant upon the words, but by bringing the thing more closely to them; he had told them of not seeing him, and seeing him, and they did not apprehend the meaning, and therefore he explains it by their sorrowing and rejoicing, because we commonly measure things according as they affect us (v. 20): You shall weep and lament, for my departure, but the world shall rejoice in it; and you shall be sorrowful, while I am absent, but, upon my return to you, your sorrow will be turned into joy. But he says nothing of the little while, because he saw that this perplexed them more than any thing; and it is of no consequence to us to know the times and the seasons. Note, Believers have joy or sorrow according as they have or have not a sight of Christ, and the tokens of his presence with them.

(1.) What Christ says here, and in v. 21, 22, of their sorrow and joy, is primarily to be understood of the present state and circumstances of the disciples, and so we have,

[1.] Their grief foretold: You shall weep and lament, and you shall be sorrowful. The sufferings of Christ could not but be the sorrow of his disciples. They wept for him because they loved him; the pain of our friend is a pain to ourselves; when they slept, it was for sorrow, Lu. 22:45. They wept for themselves, and their own loss, and the sad apprehensions they had of what would become of them when he was gone. It could not but be a grief to lose him for whom they had left their all, and from whom they had expected so much. Christ has given notice to his disciples beforehand to expect sorrow, that they may treasure up comforts accordingly.

[2.] The world's rejoicing at the same time: But the world shall rejoice. That which is the grief of saints is the joy of sinners. First, Those that are strangers to Christ will continue in their carnal mirth, and not at all interest themselves in their sorrows. It is nothing to them that pass by, Lam. 1:12. Nay, Secondly, Those that are enemies to Christ will rejoice because they hope they have conquered him, and ruined his interest. When the chief priests had Christ upon the cross, we may suppose they made merry over him, as those that dwell on earth over the slain witnesses, Rev. 11:10. Let it be no surprise to us if we see others triumphing, when we are trembling for the ark.

[3.] The return of joy to them in due time: But your sorrow shall be turned into joy. As the joy of the hypocrite, so the sorrow of the true Christian, is but for a moment. The disciples were glad when they saw the Lord. His resurrection was life from the dead to them, and their sorrow for Christ's sufferings was turned into a joy of such a nature as could not be damped and embittered by any sufferings of their own. They were sorrowful, and yet always rejoicing (2 Co. 6:10), had sorrowful lives and yet joyful hearts.

(2.) It is applicable to all the faithful followers of the Lamb, and describes the common case of Christians.

[1.] Their condition and disposition are both mournful; sorrows are their lot, and seriousness is their temper: those that are acquainted with Christ must, as he was, be acquainted with grief; they weep and lament for that which others make light of, their own sins, and the sins of those about them; they mourn with sufferers that mourn, and mourn for sinners that mourn not for themselves.

[2.] The world, at the same time, goes away with all the mirth; they laugh now, and spend their days so jovially that one would think they neither knew sorrow nor feared it. Carnal mirth and pleasures are surely none of the best things, for then the worst men would not have so large a share of them, and the favourites of heaven be such strangers to them.

[3.] Spiritual mourning will shortly be turned into eternal rejoicing. Gladness is sown for the upright in heart, that sow tears, and without doubt they will shortly reap in joy. Their sorrow will not only be followed with joy, but turned into it; for the most precious comforts take rise from pious griefs. Thus he illustrates by a similitude taken from a woman in travail, to whose sorrows he compares those of his disciples, for their encouragement; for it is the will of Christ that his people should be a comforted people.

First, Here is the similitude or parable itself (v. 21): A woman, we know, when she is in travail, hath sorrow, she is in exquisite pain, because her hour is come, the hour which nature and providence have fixed, which she has expected, and cannot escape; but as soon as she is delivered of the child, provided she be safely delivered, and the child be, though a Jabez (1 Chr. 4:9), yet not a Benoni (Gen. 35:18), then she remembers no more the anguish, her groans and complaints are over, and the after-pains are more easily borne, for joy that a man is born into the world, anthroµpos, one of the human race, a child, be it son or daughter, for the word signifies either. Observe,

a. The fruit of the curse, in the sorrow and pain of a woman in travail, according to the sentence (Gen. 3:16), In sorrow shalt thou bring forth. These pains are extreme, the greatest griefs and pains are compared to them (Ps. 48:6; Isa. 13:3; Jer. 4:31; 6:24), and they are inevitable, 1 Th. 5:3. See what this world is; all its roses are surrounded with thorns, all the children of men are upon this account foolish children, that they are the heaviness of her that bore them from the very first. This comes of sin.

b. The fruit of the blessing, in the joy there is for a child born into the world. If God had not preserved the blessing in force after the fall, Be fruitful and multiply, parents could never have looked upon their children with any comfort; but what is the fruit of a blessing is matter of joy; the birth of a living child is, (a.) The parents' joy; it makes them very glad, Jer. 20:15. Though children are certain cares, uncertain comforts, and often prove the greatest crosses, yet it is natural to us to rejoice at their birth. Could we be sure that our children, like John, would be filled with the Holy Ghost, we might, indeed, like his parents, have joy and gladness in their birth, Lu. 1:14, 15. But when we consider, not only that they are born in sin, but, as it is expressed, that they are born into the world, a world of snares and a vale of tears, we shall see reason to rejoice with trembling, lest it should prove better for them that they had never been born. (b.) It is such joy as makes the anguish not to be remembered, or remembered as waters that pass away, Job 11:16. Haec olim meminisse juvabit. Gen. 41:51. Now this is very proper to set forth, [a.] The sorrows of Christ's disciples in this world; they are like travailing pains, sure and sharp, but not to last long, and in order to a joyful product; they are in pain to be delivered, as the church is described (Rev. 12:2), and the whole creation, Rom. 8:22. And, [b.] Their joys after these sorrows, which will wipe away all tears, for the former things are passed away, Rev. 21:4. When they are born into that blessed world, and reap the fruit of all their services and sorrows, the toil and anguish of this world will be no more remembered, as Christ's were not, when he saw of the travail of his soul abundantly to his satisfaction, Isa. 53:11.

Secondly, The application of the similitude (v. 22): "You now have sorrow, and are likely to have more, but I will see you again, and you me, and then all will be well."

a. Here again he tells them of their sorrow: "You now therefore have sorrow; therefore, because I am leaving you," as is intimated in the antithesis, I will see you again. Note, Christ's withdrawings are just cause of grief to his disciples. If he hide his face, they cannot be troubled. When the sun sets, the sun-flower will hang the head. And Christ takes notice of these griefs, has a bottle for the tears, and a book for the sighs, of all gracious mourners.

b. He, more largely than before, assures them of a return of joy, Ps. 30:5, 11. He himself went through his own griefs, and bore ours, for the joy that was set before him; and he would have us encourage ourselves with the same prospect. Three things recommend the joy:-(a.) The cause of it: "I will see you again. I will make you a kind and friendly visit, to enquire after you, and minister comfort to you." Note, [a.] Christ will graciously return to those that wait for him, though for a small moment he has seemed to forsake them, Isa. 54:7. Men, when they are exalted, will scarcely look upon their inferiors; but the exalted Jesus will visit his disciples. They shall not only see him in his glory, but he will see them in their meanness. [b.] Christ's returns are returns of joy to all his disciples. When clouded evidences are cleared up and interrupted communion is revived, then is the mouth filled with laughter. (b.) The cordiality of it: Your heart shall rejoice. Divine consolation put gladness into the heart. Joy in the heart is solid, and not flashy; it is secret, and that which a stranger does not intermeddle with; it is sweet, and gives a good man satisfaction in himself; it is sure, and not easily broken in upon. Christ's disciples should heartily rejoice in his returns, sincerely and greatly. (c.) The continuance of it: Your joy no man taketh from you. Men will attempt to take their joy from them; they would if they could; but they shall not prevail. Some understand it of the eternal joy of those that are glorified; those that have entered into the joy of the Lord shall go no more out. Our joys on earth we are liable to be robbed of by a thousand accidents, but heavenly joys are everlasting. I rather understand it of the spiritual joys of those that are sanctified, particularly the apostles' joy in their apostleship. Thanks be to God, says Paul, in the name of the rest, who always causes us to triumph, 2 Co. 2:14. A malicious world would have taken it from them, they would have lost it; but, when they took everything else from them, they could not take this; as sorrowful, yet always rejoicing. They could not rob them of their joy, because they could not separate them from the love of Christ, could not rob them of their God, nor of their treasure in heaven.

Calvin's Commentary

21. A woman, when she is in labor, hath sorrow, because her hour is come; but when she hath brought forth a child, she remembereth no more her anguish, on account of the joy that a man is born into the world. 22. And you therefore have sorrow now; but I will see you again, and your heart will rejoice, and your joy no man shall take from you. 23. And in that day you will ask me nothing. Verily, verily, I tell you, That whatever you shall ask from the Father in my name, he will give to you. 24. Hitherto you have asked nothing in my name: ask, and receive, that your joy may be full.

21. A woman, when she is in labor. He employs a comparison to confirm the statement which he had just now made, or rather, he expresses his meaning more clearly, that not only will their sorrow be turned into joy, but also that it contains in itself the ground and occasion of joy It frequently happens that, when adversity has been followed by prosperity, men forget their former grief, and give themselves up unreservedly to joy, and yet the grief which came before it is not the cause of the joy But Christ means that the sorrow which they shall endure for the sake of the Gospel will be profitable. Indeed, the result of all griefs cannot be otherwise than unfavorable, unless when they are blessed in Christ. But as the cross of Christ always contains in itself the victory, Christ justly compares the grief arising from it to the sorrow of a woman in labor, which receives its reward when the mother is cheered by the birth of the child. The comparison would not apply, if sorrow did not produce joy in the members of Christ, when they become partakers of his sufferings, just as the labor in the, woman is the cause of the birth. The comparison must also be applied in this respect, that though the sorrow of the woman is very severe, it quickly passes away. It was no small solace to the apostles, therefore, when they learned that their sorrow would not be of long duration.

We ought now to appropriate the use of this doctrine to ourselves. Having been regenerated by the Spirit of Christ, we ought to feel in ourselves such a joy as would remove every feeling of our distresses. We ought, I say, to resemble women in labor, on whom the mere sight of the child born produces such an impression, that their pain gives them pain no longer. But as we have received nothing more than the first-fruits, and these in very small measure, we scarcely taste a few drops of that spiritual gladness, to soothe our grief and alleviate its bitterness. And yet that small portion clearly shows that they who contemplate Christ by faith are so far from being at any time overwhelmed by grief, that, amidst their heaviest sufferings, they rejoice with exceeding great joy.

But since it is an obligation laid

on all creatures to labor till the last day of redemption, (Romans 8:22, 23,)

let us know that we too must groan, until, having been delivered from the incessant afflictions of the present life, we obtain a full view of the fruit of our faith. To sum up the whole in a few words, believers are like women in labor, because, having been born again in Christ, they have not yet entered into the heavenly kingdom of God and a blessed life; and they are like pregnant women who are in childbirth, because, being still held captive in the prison of the flesh, they long for that blessed state which lies hidden under hope.

22. Your joy no man shall take from you. The value of the joy is greatly enhanced by its perpetuity; for it follows that the afflictions are light, and ought to be patiently endured, because they are of short duration. By these words Christ reminds us what is the nature of true joy The world must unavoidably be soon deprived of its joys, which it seeks only in fading things; and, therefore, we must come to the resurrection of Christ, in which there is eternal solidity.

But I will see you again. When he says that he will see his disciples, he means that he will visit them again by the grace of his Spirit, that they may continually enjoy his presence.

23. And in that day you will ask me nothing. After having promised to the disciples that they would derive joy from their unshaken firmness and courage, he now speaks of another grace of the Spirit which would be given to them, that they would receive so great light of understanding as would raise them on high to heavenly mysteries. They were at that time so slow that the slightest difficulty of any kind made them hesitate; for as children who are learning the alphabet cannot read a single verse without pausing frequently, so almost every word of Christ gave them some sort of offense, and this hindered their progress. But soon afterwards, having been enlightened by the Holy Spirit, they no longer had any thing to prevent them from becoming familiarly acquainted with the wisdom of God, so as to move amidst the mysteries of God without stumbling.

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Charles Kingsley—Discipline and Other Sermons

From' and 'to'
'I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.'--JOHN xvi. 28. These majestic and strange words are the proper close of our Lord's discourse, what follows being rather a reply to the disciples' exclamation. There is nothing absolutely new in them, but what is new is the completeness and the brevity with which they cover the whole ground of His being, work, and glory. They fall into two halves, each consisting of two clauses; the former half …
Alexander Maclaren—Expositions of Holy Scripture: St. John Chaps. XV to XXI

Peace and victory
'These things I have spoken unto you, that in Me ye might have peace. In the world ye shall have tribulation; but be of good cheer; I have overcome the world.'--JOHN xvi. 33. So end these wonderful discourses, and so ends our Lord's teaching before His passion. He gathers up in one mighty word the total intention of these sweet and deep sayings which we have so long been pondering together. He sketches in broad outline the continual characteristics of the disciples' life, and closes all with the …
Alexander Maclaren—Expositions of Holy Scripture: St. John Chaps. XV to XXI

Why Christ Speaks
'These things have I spoken unto you, that ye should not be offended. They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service. And these things will they do unto you, because they have not known the Father, nor Me. But these things have I told you, that, when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you. But now I go My way to Him that …
Alexander Maclaren—Expositions of Holy Scripture: St. John Chaps. XV to XXI

The Guide into all Truth
'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 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 things to come. He shall glorify Me: for He shall receive of Mine, and shall show it unto you. All things that the Father hath are Mine: therefore said I, that He shall take of Mine, and shall show it unto you.'--JOHN xvi. 12-15. This is our Lord's …
Alexander Maclaren—Expositions of Holy Scripture: St. John Chaps. XV to XXI

Christ's 'little Whiles'
'A little while, and ye shall not see Me: and again, a little while, and ye shall see Me, because I go to the Father. Then said some of His disciples among themselves, What is this that He saith unto us, A little while, and ye shall not see Me: and again, a little while, and ye shall see Me: and, Because I go to the Father? They said therefore, What is this that He saith, A little while? we cannot tell what He saith. Now Jesus knew that they were desirous to ask Him, and said unto them, Do ye inquire …
Alexander Maclaren—Expositions of Holy Scripture: St. John Chaps. XV to XXI

'In that Day'
'And in that day ye shall ask Me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in My name, He will give it you. Hitherto have ye asked nothing in My name: ask, and ye shall receive, that your joy may be full.'--JOHN xvi. 23, 24. Our Lord here sums up the prerogatives and privileges of His servants in the day that was about to dawn and to last till He came again. There is nothing absolutely new in the words; substantially the promises contained in them have appeared in …
Alexander Maclaren—Expositions of Holy Scripture: St. John Chaps. XV to XXI

The Joys of 'that Day'
'These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall show you plainly of the Father. At that day ye shall ask in My Name: and I say not unto you, that I will pray the Father for you: For the Father Himself loveth you, because ye have loved Me, and have believed that I came out from God.'--JOHN xvi. 25-27. The stream which we have been tracking for so long in these discourses has now nearly reached its close. Our Lord, …
Alexander Maclaren—Expositions of Holy Scripture: St. John Chaps. XV to XXI

Glad Confession and Sad Warning
'His disciples said unto Jesus, Lo! now speakest Thou plainly, and speakest no proverb. Now are we sure that Thou knowest all things, and needest not that any man should ask Thee: by this we believe that Thou earnest forth from God. Jesus answered them, Do ye now believe? Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave Me alone: and yet I am not alone, because the Father is with Me.' --JOHN xvi. 29-32. The first words of these wonderful …
Alexander Maclaren—Expositions of Holy Scripture: St. John Chaps. XV to XXI

The Departing Christ and the Coming Spirit
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. And when He is come, He will convince the world of sin, and of righteousness, and of judgment.'--JOHN xvi. 7, 8. We read these words in the light of all that has gone after, and to us they are familiar and almost thread-bare. But if we would appreciate their sublimity, we must think away nineteen centuries, and all Christendom, …
Alexander Maclaren—Expositions of Holy Scripture: St. John Chaps. XV to XXI

The Convicting Facts
'Of sin, because they believe not on Me; Of righteousness, because I go to My Father, and ye see Me no more; Of judgment, because the prince of this world is judged.'--JOHN xvi. 9-11. Our Lord has just been telling His disciples how He will equip them, as His champions, for their conflict with the world. A divine Spirit is coming to them who will work in them and through them; and by their simple and unlettered testimony will 'convict,' or convince, the mass of ungodly men of error and crime in regard …
Alexander Maclaren—Expositions of Holy Scripture: St. John Chaps. XV to XXI

Nevertheless I Tell You the Truth; it is Expedient for You that I Go Away; for if I Go not Away
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. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment; of sin, because they believe not on me; of righteousness, because I go to my Father, and ye see me no more; of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them …
Charles G. Finney—Lectures to Professing Christians

June the Second Our Spiritual Guide
"When He, the Spirit of truth, is come, He will guide you into all truth." --JOHN xvi. 7-14. How great is the difference between a guide-post and a guide! And what a difference between a guide-book and a companion! Mere instructions may be very uninspiring, and bare commandments may be very cold. Our Guide is an inseparable Friend. And how will He guide us? He will give us insight. "He will guide you into all truth." He will refine our spirits so that we may be able to distinguish "things that …
John Henry Jowett—My Daily Meditation for the Circling Year

Loved in the Beloved.
(Third Sunday in Advent, 1831.) TEXT: JOHN xvi. 27. "For the Father Himself loveth you, be cause ye have loved Me, and have believed that I came forth from the Father." THAT was a great word of the Saviour about Himself on which we lately spoke together, in which He represented Himself as from of old the one object of desire and longing to all the best part of mankind, to those who were nearest to God and had received most teaching from Him: but this is a still greater saying, in which He sets Himself …
Friedrich Schleiermacher—Selected Sermons of Schleiermacher

The Spirit not Striving Always.
"And the Lord said, My Spirit shall not always strive with man."-Gen. vi. 3. IN speaking from this text I shall pursue the following outline of thought, and attempt to show: I. What is implied in the assertion, My Spirit shall not always strive with man; II. What is not intended by the Spirit's striving; III. What is intended by it; IV. How it maybe known when the Spirit strives with an individual; V. What is intended by His not striving always; VI. Why He will not always strive; and, VII. Some consequences …
Charles G. Finney—Sermons on Gospel Themes