Verse 1. These things. The things spoken in the two previous chapters,
promising them divine aid and directing them in the path of duty.
Be offended. For the meaning of the word offend,
See Barnes "Matthew 5:29". It means here the same as to stumble or
fall --that is to apostatize. He proceeds immediately to tell them,
what he had often apprised them of, that they would be subject to great
persecutions and trials. He was also himself about to be removed by
death. They were to go into an unfriendly world. All these things were
in themselves greatly fitted to shake their faith, and to expose them
to the danger of apostasy. Comp. Luke 24:21. If they had not been
apprise of this, if they had not known why Jesus was about to die,
and if they had not been encouraged with the promised aid of the Holy
Ghost, they would have sunk under these trials, and forsaken him and his
cause. And we may learn hence,
1st. That if Christians were left to themselves they would fall away and
perish.
2nd. That God affords means and helps beforehand to keep them in the
path of duty.
3rd. That the instructions of the Bible and the help of the Holy Spirit
are all granted to keep them from apostasy.
4th. That Jesus beforehand secured the fidelity and made certain the
continuance in faith of his apostles, seeing all their danger and knowing
all their enemies. And, in like manner, we should be persuaded that
"he is able to keep that which we commit to him against that day,"
2 Timothy 1:2; 12.
Verse 2. Out of the synagogues. See Barnes "John 9:22". They
would excommunicate them from their religious assemblies. This was
often done. Comp. Acts 6:13; 14; 9:23; 24; 17:5; 21:27-31.
Whosoever killeth you. This refers principally to the Jews. It is also
true of the Gentiles, that in their persecution of Christians they
supposed they were rendering acceptable service to their gods.
God service. The Jews who persecuted the apostles regarded them as
blasphemers, and as seeking to overthrow the temple service, and the
system of religion which God had established. Thus they supposed they
were rendering service to God in putting them to death, Acts 6:13; 14;
Acts 21:28-31. Sinners, especially hypocrites, often cloak enormous
crimes under the pretence of great zeal for religion. Men often
suppose, or profess to suppose, that they are rendering God service
when they persecute others; and, under the pretence of great zeal for
truth and purity, evince all possible bigotry, pride, malice, and
uncharitableness. The people of God have suffered most from those who
have been conscientious persecutors and some of the most malignant
foes which true Christians have ever had have been in the church, and
have been professed ministers of the gospel, persecuting them under
pretence of great zeal for the cause of purity and religion. It is no
evidence of piety that a man is full of zeal against those whom he
supposes to be heretics; and it is one of the best proofs that a man
knows nothing of the religion of Jesus when he is eminent for
self-conceit in his own views of orthodoxy, and firmly fixed in the
opinion that all who differ from him and his sect must of course be
wrong.
{a} "whosoever killeth you" Acts 26; 9-11.
Verse 3. See John 15:21
{b} "And these things" John 15:21
{c} "they have not known" 1 Corinthians 2:8; 1 Timothy 1:13
Verse 4. These things which are about to happen, John 16:1,2. He had
foretold then that they would take place.
Ye may remember, &c. By calling to mind that he had foretold these
things they would perceive that he was omniscient, and would remember,
also, the consolations which he had afforded them and the instructions
which he had given them. Had these calamities come upon them without
their having been foretold, their faith might have failed; they might
have been tempted to suppose that Jesus was not aware of them, and of
course that he was not the Messiah. God does not suffer his people to
fall into trials without giving them sufficient warning, and without
giving all the grace that is needful to bear them.
At the beginning. In the early part of the ministry of Jesus. The
expression these things here refers, probably, to all the topics
contained in these chapters. He had, in the early part of his ministry,
forewarned them of calamities and persecutions (Matthew 10:16; 5:10-12;
Matthew 9:15), but he had not so fully acquainted them with the nature,
and design, and sources of their trials; he had not so fully apprised
them of the fact, the circumstances, and the object of his death and of
his ascension to heaven; he had not revealed to them so clearly that the
Holy Spirit would descend, and sanctify, and guide them; and especially
he had not, in one continued discourse, grouped all these things
together, and placed their sorrows and consolations so fully before
their minds. All these are included, it is supposed, in the expression
"these things."
Because I was with you. This is the reason which he gives why he had
not at first made known to them clearly the certainty of their
calamities and their joys; and it implies,
1st. That it was not needful to do it at once, as he was to be with them
for more than three years, and could have abundant opportunity
gradually to teach these things, and to prepare them for the more
full announcement when he was about to leave them.
2nd. That while he was with them he would go before them, and the weight
of calamities would fall on him, and consequently they did not so much
then need the presence and aid of the Holy Spirit as they would when he
was gone.
3rd. That his presence was to them what the presence of the Holy
Spirit would be after his death, John 16.7. He could teach them all
needful truth. He could console and guide them. Now that he was to leave
them, he fully apprised them of what was before them, and of the descent
of the Holy Spirit to do for them what he had done when with them.
Verses 5,6. Now I go my way. Now I am about to die and leave you,
and it is proper to announce all these things to you.
None of you asketh me, &c. They gave themselves up to grief instead
of inquiring why he was about to leave them. Had they made the inquiry,
he was ready to answer them and to comfort them. When we are afflicted
we should not yield ourselves to excessive grief. We should inquire why
it is that God thus tries us; and we should never doubt that if we come
to him, and spread out our sorrows before him, he will give us
consolation.
Verse 6. No Barnes text on this verse.
{d} "sorrow hath filled" John 16:21
Verse 7. It is expedient for you, &c. The reason why it was expedient
for them that he should go away, he states to be, that in this way only
would the Comforter be granted to them. Still, it may be asked why the
presence of the Holy Spirit was more valuable to them than that of the
Saviour himself? To this it may be answered,
1st. That by his departure, his death, and ascension--by having these
great facts before their eyes--they would be led by the Holy Spirit
to see more fully the design of his coming than they would by his presence.
While he was with them, notwithstanding the plainest teaching, their minds
were filled with prejudice and error. They still adhered to the
expectation of a temporal kingdom, and were unwilling to believe that
he was to die. When he should have actually left them they could no
longer doubt on this subject, and would be prepared to understand why
he came. And this was done. See the Acts of the Apostles everywhere. It
is often needful that God should visit us with severe affliction
before our pride will be humbled and we are willing to understand the
plainest truths.
2nd. While on the earth the Lord Jesus could be bodily present but in
one place at one time. Yet, in order to secure the great design of
saving men, it was needful that there should be some agent who could be
in all places, who could attend all ministers, and who could, at the
same time, apply the work of Christ to men in all parts of the earth.
3rd. It was an evident arrangement in the great plan of redemption
that each of the persons of the Trinity should perform a part. As it
was not the work of the Spirit to make an atonement, so it was not the
work of the Saviour to apply it. And until the Lord Jesus had performed
this great work, the way was not open for the Holy Spirit to descend to
perform his part of the great plan yet, when the Saviour had completed
his portion of the work and had left the earth, the Spirit would carry
forward the same plan and apply it to men.
4th. It was to be expected that far more signal success would attend
the preaching of the gospel when the atonement was actually made than
before. It was the office of the Spirit to carry forward the work only
when the Saviour had died and ascended; and this was actually the case.
See Acts chapter 2. Hence it was expedient that the Lord Jesus should go
away, that the Spirit might descend and apply the work to sinners. The
departure of the Lord Jesus was to the apostles a source of deep
affliction, but had they seen the whole case they would not have been
thus afflicted. So God often takes away from us one blessing that he
may bestow a greater. All affliction, if received in a proper manner,
is of this description; and could the afflicted people of God always
see the whole case as God sees it, they would think and feel, as he
does, that it was best for them to be thus afflicted.
It is expedient. It is better for you.
The Comforter. See Barnes "John 14:16".
Verse 8. He will reprove. The word translated reprove means
commonly to demonstrate by argument, to prove, to persuade anyone to do
a thing by presenting reasons, It hence means also to convince of
anything, and particularly to convince of crime. This is its meaning
here. He will convince or convict the world of sin. That is, he
will so apply the truths of God to men's own minds as to convince
them by fair and sufficient arguments that they are sinners, and cause
them to feel this. This is the nature of conviction always.
The world. Sinners. The men of the world. All men are by nature
sinners, and the term the world may be applied to them all,
John 1:10; 12:31; 1 John 5:19.
{1} "reprove" or, "convince" Acts 2:37
Verse 9. Of sin. The first thing specified of which the world would
be convinced is sin. Sin, in general, is any violation of a law of God,
but the particular sin of which men are here said to be convinced is
that of rejecting the Lord Jesus. This is placed first, and is deemed
the sin of chief magnitude, as it is the principal one of which men are
guilty. This was particularly true of the Jews who had rejected him and
crucified him; and it was the great crime which, when brought home to
their consciences by the preaching of the apostles, overwhelmed them
with confusion, and filled their hearts with remorse. It was their
rejection of the Son of God that was made the great truth that was
instrumental of their conversion, Acts 2:22; 23; 37; 3:13-15; 4:10; 26-28;
comp. John 16:31-33. It is also true of other sinners.
Sinners, when awakened, often feel that it has been the great crowning
sin of their lives that they have rejected the tender mercy of God, and
trampled on the blood of his Son; and that they have for months and
years refused to submit to him, saying that they would not have him to
reign over them. Thus is fulfilled what is spoken by Zechariah,
Zechariah 3:10: "And they shall look upon me whom they have pierced, and
mourn." Throughout the New Testament this is regarded as the sin that is
pre-eminently offensive to God, and which, if unrepented of, will
certainly lead to perdition, Mark 16:16; John 3:36. Hence it is
placed first in those sins of which the Spirit will convince men; and
hence, if we have not yet been brought to see our guilt in
rejecting God's tender mercy through his Son, we are yet in the gall of
bitterness and under the bond of iniquity.
{e} "of sin" Romans 3:20; 7:9
Verse 10. Of righteousness. This seems clearly to refer to the
righteousness or innocence of Jesus himself. He was now persecuted.
He was soon to be arraigned on heavy charges, and condemned by the
highest authority of the nation as guilty. Yet, though condemned, he
says that the Holy Spirit would descend and convince the world that
he was innocent.
Because I go to my Father. That is, the amazing miracle of his
resurrection and ascension to God would be a demonstration of his
innocence that would satisfy the Jews and Gentiles. God would not raise
up an impostor. If he had been truly guilty, as the Jews who
condemned him pretended, God would not have set his seal to the imposture
by raising him from the dead; but when he did raise him up and exalt him
to his own right hand, he gave his attestation to his innocence; he
showed that he approved his work, and gave evidence conclusive that Jesus
was sent from God. To this proof of the innocence of Jesus the
apostles often refer, Acts 2:22-24; 17:31; Romans 1; 4; 1 Corinthians 15:14; 1 Timothy 3:16.
This same proof of the innocence or righteousness of the Saviour is as
satisfactory now as it was then. One of the deepest feelings which an
awakened sinner has, is his conviction of the righteousness of Jesus
Christ. He sees that he is holy; that his own opposition to him has been
unprovoked, unjust, and base; and it is this which so often overwhelms
his soul with the conviction of his own unworthiness, and with earnest
desires to obtain a better righteousness than his own.
And ye see me no more. That is, he was to be taken away from them,
and they would not see him till his return to judgment; yet this source
of grief to them would be the means of establishing his religion and
greatly blessing others.
{f} "righteousness" Isaiah 42:21; Revelation 1:17
Verse 11. Of judgment. That God is just, and will execute judgment.
This is proved by what he immediately states.
The prince of this world. Satan. See Barnes "John 12:31". The
death of Christ was a judgment or a condemnation of Satan. In this
struggle Jesus gained the victory and subdued the great enemy of man.
This proves that God will execute judgment or justice on all his foes.
If he vanquished his great enemy who had so long triumphed in this
world, he will subdue all others in due time. All sinners in like
manner may expect to be condemned. Of this great truth Jesus says the
Holy Spirit will convince men. God showed himself to be just in
subduing his great enemy. He showed that he was resolved to vanquish
his foes, and that all his enemies in like manner must be subdued.
This is deeply felt by the convicted sinner. He knows that he is
guilty. He learns that God is just. He fears that he will condemn him,
and trembles in the apprehension of approaching condemnation. From
this state of alarm there is no refuge but to flee to Him who subdued
the great enemy of man, and who is able to deliver him from the
vengeance due to his sins. Convinced, then, of the righteousness of
Jesus Christ, and of his ability and willingness to save him, he flees
to his cross, and seeks in him a refuge from the coming storm of wrath.
In these verses we have a condensed and most striking view of the work
of the Holy Spirit. These three things comprise the whole of his agency
in the conversion of sinful men; and in the accomplishment of this work
he still awakens, convinces, and renews. He attends the preaching of
the gospel, and blesses the means of grace, and manifests his power in
revivals of religion. He thus imparts to man the blessings purchased
by the death of Jesus, carries forward and extends the same plan of
mercy, and will yet apply it to all the kingdoms and tribes of men.
Have we ever felt his power, and been brought by his influence to
mourn over our sins, and seek the mercy of a dying Saviour?
{g} "judgment" Acts 17:31; Romans 2:2; Revelation 20:12,13
{h} "the prince of this world is judged" John 12:31
Verse 12. I have yet many things to say, &c. There were many things
pertaining to the work of the Spirit and the establishment of religion
which might be said. Jesus had given them the outline; he had
presented to them the great doctrines of the system, but he had not
gone into details. These were things which they could not then bear.
They were still full of Jewish prejudices, and were not prepared for a
full development of his plans. Probably he refers here to the great
changes which were to take place in the Jewish system--the abolition
of sacrifices and the priest-hood, the change of the Sabbath, the
rejection of the Jewish nation, &c. For these doctrines they were not
prepared, but they would in due time be taught them by the Holy Spirit.
{i} "ye cannot bear them now" Hebrews 5:12
Verse 13. The Spirit of truth. So called because he would teach
them all needful truth.
Will guide you into all truth. That is, truth which pertained to
the establishment of the Christian system, which they were not then
prepared to hear. We may here remark that this is a full promise that
they would be inspired and guided in founding the new church; and we
may observe that the plan of the Saviour was replete with wisdom.
Though they had been long with him, yet they were not prepared then
to hear of the changes that were to occur; but his death would open their
eyes, and the Holy Spirit, making use of the striking and impressive
scenes of his death and ascension, would carry forward with vast
rapidity their views of the nature of the Christian scheme. Perhaps in
the few days that elapsed, of which we have a record in the first and
second chapters of the Acts of the Apostles, they learned more of the
true nature of the Christian plan than they would have done in months
or years even under the teaching of Jesus himself. The more we study
the plan of Christ, the more shall we admire the profound wisdom of the
Christian scheme, and see that it was eminently fitted to the great
design of its Founder --to introduce it in such a manner as to make on
man the deepest impression of its wisdom and its truth.
Not speak of himself. Not as prompted by himself. He shall
declare what is communicated to him. See Barnes "John 7:18".
Whatsoever he shall hear. What he shall receive of the Father and
the Son; represented by hearing, because in this way instruction is
commonly received. See Barnes "John 5:30".
Things to come. Probably this means the meaning of things which
were to take place after the time when he was speaking to them
--to wit, the design of his death, and the nature of the changes which
were to take place in the Jewish nation. It is also true that the
apostles were inspired by the Holy Spirit to predict future events which
would take place in the church and the world. See Acts 11:28;
Acts 20:29; 21:11; 1 Timothy 4:1-3;; 2 Timothy 3:1; 2 Peter 1:14; and the whole book of
Revelation.
{k} "guide you into all truth" John 14:26
{l} "he will show you things to come" Revelation 1:1,19
Verse 14. Shall glorify me. Shall honour me. The nature of his
influence shall be such as to exalt my character and work in view of
the mind.
Shall receive of mine. Literally, "shall take of or from me." He
shall receive his commission and instructions as an ambassador from me,
to do my will and complete my work.
Shall show it. Shall announce or communicate it to you. This is
always the work of the Spirit. All serious impressions produced by him
lead to the Lord Jesus (1 Corinthians 12:3), and by this we may easily test
our feelings. If we have been truly convicted of sin and renewed by
the Holy Ghost, the tendency of all his influences has been to lead us
to the Saviour; to show us our need of him; to reveal to us the
loveliness of his character, and the fitness of his work to our wants;
and to incline us to cast our eternal interests on his almighty arm,
and commit all to his hands.
Verse 15. All things, &c. See Matthew 28:18; 11:27. No one could have
said this who was not equal with the Father. The union was so intimate,
though mysterious, that it might with propriety be said that whatever
was done in relation to the Son, was also done in regard to the Father.
See John 14:9.
Verse 16. A little while His death would occur in a short time. It
took place the next day. See John 16:19.
Ye shall not see me. That is, he would be concealed from their view
in the tomb.
And again a little while. After three days he would rise again and
appear to their view.
Because I go, &c. Because it is a part of the plan that I should
ascend to God, it is necessary that I should rise from the grave, and
then you will see me, and have evidence that I am still your Friend.
Comp. John 7:33. Here are three important events foretold for the
consolation of the disciples, yet they were stated in such a manner that,
in their circumstances and with their prejudices, it appeared difficult
to understand him.
Verse 17. No Barnes text on this verse.
Verse 18. No Barnes text on this verse.
Verse 19. No Barnes text on this verse.
{m} "Now Jesus" John 2:24,25
{n} "A little while" John 16:16; 7:33; 13:33; 14:19
Verse 20. Ye shall weep, &c. At my crucifixion, sufferings, and death.
Comp. Luke 23:27.
The world. Wicked men. The term world is frequently used in this
sense. See John 16:8. It refers particularly, here, to the Jews who
sought his death, and who would rejoice that their object was obtained.
Shall be turned into joy. You will not only rejoice at my resurrection,
but even my death, now the object of so much grief to you, will be to
you a source of unspeakable joy. It will procure for you peace and
pardon in this life, and eternal joy in the world to come. Thus their
greatest apparent calamity would be to them, finally, the source of
their highest comfort; and though then they could not see how
it could be, yet if they had known the whole case they would have
seen that they might rejoice. As it was, they were to be consoled by the
assurance of the Saviour that it would be for their good. And thus, in
our afflictions, if we could see the whole case, we should rejoice. As
it is, when they appear dark and mysterious, we may trust in the promise
of God that they will be for our welfare. We may also remark here that
the apparent triumphs of the wicked, though they may produce grief at
present in the minds of Christians, will be yet overruled for good.
Their joy shall be turned into mourning, and the mourning of
Christians into joy; and wicked men may be doing the very thing--as they
were in the crucifixion of the Lord Jesus--that shall yet be made the
means of promoting the glory of God and the good of his people,
Psalms 76:10.
{o} "ye shall weep and lament" Luke 24:17,21
Verse 21. No Barnes text on this verse.
{p} "A woman when she has travail" Isaiah 26:17
Verse 22. I will see you again. After my resurrection.
Your joy no man taketh from you. You shall be so firmly persuaded
that I have risen and that I am the Messiah, that neither the threats
nor persecutions of men shall ever be able to shake your faith and
produce doubt or unbelief, and thus take away your joy. This prediction
was remarkably fulfilled. It is evident that after his ascension not
one of the apostles ever doubted for a moment that he had risen from
the dead. No persecution or trial was able to shake their faith; and
thus, amid all their afflictions, they had an unshaken source of joy.
{q} "you now therefore have sorrow" John 16:6
{r} "But I shall see you again" Luke 24:41,52; John 20:20
{s} "and your joy" 1 Peter 1:8
Verse 23. In that day. After my resurrection and ascension.
Ye shall ask me nothing. The word rendered ask here may have two
significations, one to ask by way of inquiry, the other to ask for
assistance. Perhaps there is reference here to both these senses. While
he was with them they had been accustomed to depend on him for the supply
of their wants, and in a great degree to propose their trials to him,
expecting his aid. See Matthew 8:25; John 11:3. They were also dependent
on his personal instructions to explain to them the mysteries of his
religion, and to remove their perplexities on the subject of his
doctrines. They had not sought to God through him as the Mediator,
but they had directly applied to the Saviour himself. He now tells them
that henceforward their requests were to be made to God in his name, and
that he, by the influences of his Spirit, would make known to them what
Jesus would himself do if bodily present. The emphasis in this verse is
to be placed on the word "me." Their requests were not to be
made to him, but to the Father.
Whatsoever ye shall ask, &c. See John 14:13.
Verse 24. Hitherto. During his ministry, and while he was with them.
Have ye asked, &c. From the evangelists, as well as from this
declaration, it seems that they had presented their requests for
instruction and aid to Jesus himself. If they had prayed to God, it is
probable that they had not done it in his name. This great truth--that
we must approach God in the name of the Mediator--was reserved for the
last that the Saviour was to communicate to them. It was to be
presented at the close of his ministry. Then they were prepared in
some degree to understand it; and then, amid trials, and wants, and a
sense of their weakness and unworthiness, they would see its preciousness,
and rejoice in the privilege of being thus permitted to draw near to God.
Though he would be bodily absent, yet their blessings would still be
given through the same unchanging Friend.
Ask, &c. Now they had the assurance that they might approach God in
his name; and, amid all their trials, they, as well as all Christians
since, might draw near to God, knowing that he would hear and answer
their prayers.
That your joy, See John 15:11.
{t} "ask, and you shall receive" Matthew 7:7,8; James 4:2,3
{u} "that your joy may be full" John 15:11
Verse 25. In proverbs. In a manner that appears obscure, enigmatical,
and difficult to be understood. It is worthy of remark, that though
his declarations in these chapters about his death and resurrection
appear to us to be plain, yet to the apostles, filled with Jewish
prejudices, and unwilling to believe that he was about to die, they would
appear exceedingly obscure and perplexed. The plainest declarations to
them on the subject would appear to be involved in mystery.
The time cometh. This refers, doubtless, to the time after his
ascension to heaven, when he would send the Holy Spirit to teach them
the great truths of religion. It does not appear that he himself, after
his resurrection, gave them any more clear or full instruction than
he had done before.
I shall show you plainly. As Jesus said that he would send the Holy
Spirit (John 16:7) and as he came to carry forward the work of
Christ, so it may be said that the teachings of the Holy Spirit were the
teachings of Christ himself.
Of the Father. Concerning the will and plan of the Father;
particularly his plan in the establishment and spread of the Christian
religion, and in organizing the church. See Acts 10:26.
{2} "proverbs" or, parables
Verse 26. I say not unto you that I will pray, &c. In John 14:16,
Jesus says that he would pray the Father, and that he would send the
Comforter. In chapter 17, he offered a memorable prayer for them. In
Hebrews 7:25, it is said that Jesus ever liveth to make intercession
for us; and it is constantly represented in the New Testament that it
is by his intercession in heaven now that we obtain the blessings of
pardon, peace, strength, and salvation. Comp. Hebrews 9:24. This
declaration of Jesus, then, does not mean that he would not intercede
for them, but that there was no need then of his mentioning it to them
again. They knew that; and, in addition to that, he told them that
God was ready and willing to confer on them all needful blessings.
{v} "At that day" John 16:23
Verse 27. See John 14:21,23
{w} "For the Father himself loveth" John 14:21,23
{x} "I came out from God" John 16:30; 17:8
Verse 28. I came forth from the Father. I came sent by the Father.
And am come into the world. See John 3:19; 6:14,62; 9:39.
Verse 29. Now speakest thou plainly. What he had said that perplexed
them was that which is contained in John 16:16. Comp.
John 16:17-19: "A little while and ye shall not see me," &c. This he
had now explained by saying (John 16:28), "Again, I leave the
world, and go to the Father." In this there was no ambiguity, and
they expressed themselves satisfied with this explanation.
{3} "proverb" or, parable
Verse 30. Now are we sure that thou knowest, &c. Their difficulty had
been to understand what was the meaning of his declaration in
John 16:16. About this they conversed among themselves,
John 16:17-19. It is evident that they had not mentioned their
difficulty to him, and that he had not even heard their conversation
among themselves, John 16:19. When, therefore, by his answers to them
(John 16:20-28), he showed that he clearly understood their doubts;
and when he gave them an answer so satisfactory without their having
inquired of him, it satisfied them that he knew the heart, and that
he assuredly came from God. They were convinced that there was no need
that any man should ask him, or propose his difficulties to him,
since he knew them all and could answer them.
Verse 31. Do ye now believe? Do you truly and really believe? This
question was evidently asked to put them on a full examination of their
hearts. Though they supposed that they had unshaken faith--faith that
would endure every trial, yet he told them that they were about to go
through scenes that would test them, and where they would need all
their confidence in God. When we feel strong in the faith we should
examine ourselves. It may be that we are deceived; and it may be that
God may even then be preparing trials for us that will shake our faith
to its foundation. The Syriac and Arabic read this in the indicative
as an affirmation--"Ye do now believe." The sense is not affected by
this reading.
Verse 32. The hour cometh. To wit, on the next day, when he was
crucified.
Ye shall be scattered. See Matthew 26:31.
Every man to his own. That is, as in the margin, to his own home.
You shall see me die, and suppose that my work is defeated, and return
to your own dwellings. It is probable that the two disciples going to
Emmaus were on their way to their dwellings, Luke, chapter 24. After
his death all the disciples retired into Galilee, and were engaged in
their common employment of fishing, John 21:1-14; Matthew 28:7.
Leave me alone. Leave me to die without human sympathy or compassion.
See Barnes "Matthew 26:31", See Barnes "Matthew 26:56".
Because the Father is with me. His Father was his friend. He had
all along trusted in God. In the prospect of his sufferings he could
still look to him for support. And though in his dying moments he
suffered so much as to use the language, "Why hast thou forsaken me?" yet
it was language addressed to him still as his God--"My God,
my God." Even then he had confidence in God--confidence so strong
and unwavering that he could say, "Into thy hands I commend my
spirit," Luke 23:46. In all these sufferings he had the assurance that
God was his friend, that he was doing his will, that he was promoting his
glory, and that he looked on him with approbation. It matters little
who else forsakes us if God be with us in the hour of pain and of
death; and though poor, forsaken, or despised, yet, if we have the
consciousness of his presence and his favour, then we may fear no
evil. His rod and his staff, they will comfort us. Without his favour
then, death will be full of horrors, though we be surrounded by weeping
relatives, and by all the honour, and splendour, and wealth which the
world can bestow. The Christian can die saying, I am not alone,
because the Father is with me. The sinner dies without a friend that
can alleviate his sufferings --without one source of real joy.
{a} "in me ye might have peace" John 14:27; Romans 5:1; Ephesians 2:14
{b} "In the world" John 15:19-21; 2 Timothy 3:12
Verse 33. In me. In my presence, and in the aid which I shall render
you by the Holy Spirit.
In the world. Among the men to whom you are going. You must expect
to be persecuted, afflicted, tormented.
I have overcome the world. He overcame the prince of this world by
his death, John 12:31. He vanquished the great foe of man, and
triumphed over all that would work our ruin. He brought down aid and
strength from above by his death; and by procuring for us the friendship
of God and the influence of the Spirit; by his own instructions and
example; by revealing to us the glories of heaven, and opening our eyes
to see the excellence of heavenly things, he has furnished us with the
means of overcoming all our enemies, and of triumphing in all our
temptations. See Barnes "John 14:19"; See Barnes "Romans 8:34",
also Romans 8:35-37, See Barnes "1 John 4:4",
See Barnes "1 John 5:4", See Barnes "Revelation 12:11".
Luther said of this verse "that it was worthy to be carried from Rome to
Jerusalem upon one's knees." The world is a vanquished enemy;
Satan is a humbled foe; and all that believers have to do is to put their
trust in the Captain of their salvation, putting on the whole armour of
God, assured that the victory is theirs, and that the church shall yet
shine forth fair as the moon, clear as the sun, and terrible as an army
with banners, Song of Solomon 6:10.
{a} "in me you might have peace" John 14:27; Romans 5:1; Ephesians 2:14
{b} "In the world" John 15:19-21; 2 Timothy 3:12
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