João 16
Bob Utley · Citado em PreceptAustin
João 16
Utley - Those who were with Him, who heard Him and saw His miracles, did not always understand (cf. Jn 8:27, 43; 10:6; 12:16: 18:4). This is what the ministry of the Spirit will alleviate. John 16:19 Jesus knew that they wished to question Him, and He said to them, “Are you deliberating together about this, that I said, ‘A little while, and you will not see Me, and again a little while, and you will see Me’? Jesus knew that they wished to question Him: John 16:30 2:24,25 21:17 Ps 139:1-4 Mt 6:8 9:4 Mk 9:33,34 Heb 4:13 Rev 2:23 A little while, and you will not see Me: John 16:16 7:33 13:33 14:19 Related Passages: John 2:22+ So when He was raised from the dead, His disciples remembered that He said this; and they believed the Scripture and the word which Jesus had spoken. John 20:8-9+ (BEFORE HIS RESURRECTION) So the other disciple who had first come to the tomb then also entered, and he saw and believed. 9 For as yet they did not understand the Scripture, that He must rise again from the dead. Luke 24:45-49+ (AFTER HIS RESURRECTION) Then He opened their minds to understand the Scriptures, 46 and He said to them, “Thus it is written, that the Christ would suffer and rise again from the dead the third day, 47 and that repentance for forgiveness of sins would be proclaimed in His name to all the nations, beginning from Jerusalem. 48 “You are witnesses of these things. 49 “And behold, I am sending forth the promise of My Father upon you; but you are to stay in the city until you are clothed with power from on high.” JESUS READS THEIR UNSPOKEN CONFUSION Jesus knew (ginosko) that they wished (imperfect tense - over and over ) to question Him - Jesus often (probably always) knew the thoughts of others (See John 2:25; Jn 6:61, 64; Jn 13:11) This would not necessarily require supernatural knowledge, as the disciple's reaction would have made it clear to Jesus that they wanted to question Him. However the fact that He knew the subject over which they were deliberating would tend to suggest that He did indeed know their thoughts. And He said to them, “Are you deliberating (zeteo) together (inquiring among yourselves) about this, that I said, ‘A little while, and you will not see Me, and again a little while, and you will see Me’ - Jesus repeats what He had said in Jn 16:16 regarding their confusion over a little while, but with compassion did not castigate them for their confusion. On the other hand, at this time, Jesus did not clear up their confusion, for He knew that in time they would understand with the aid of the Holy Spirit's ministry of teaching. (cf "He will teach you all things" Jn 14:26+, cf Jn 2:22). Hendriksen on their discussing what Jesus meant by a little while - He points out that Jesus knew this. He knew both their desire and their hesitancy. But he knew even more than this. His omniscience penetrated not only the hidden corners of the minds but also the secret recesses of the heart. He saw the still continuing and very painful sadness. For the knowledge of Jesus see on John 1:42, 47, 48; 2:24, 25; 5:6; 6:64; 16:30; and John 21:17. He knew that the solution of the puzzle could wait. Events about to transpire would take care of that. What the disciples did not understand now they would grasp later. But the pressing need of the moment was to dispel their gloom. There must be no waiting here. (BORROW Exposition of the Gospel according to John PAGE 330) John 16:20 “Truly, truly, I say to you, that you will weep and lament, but the world will rejoice; you will grieve, but your grief will be turned into joy. that you will weep and lament: John 16:6,33 19:25-27 Mk 14:72 16:10 Lu 22:45,62 23:47-49 24:17,21 but the world will rejoice: Job 20:5 Mt 21:38 27:39-44,62-66 Mk 15:29-32 Rev 11:10 18:7 your grief will be turned into joy: Ps 30:5,11 Ps 40:1-3 Ps 97:11 Ps 126:5,6 Isa 12:1 Isa 25:8,9 Isa 61:3 Isa 66:5 Jer 31:9-14,25 Mt 5:4 Lu 6:21 Ac 2:46,47 5:41 Ro 5:2,3,11 2Co 6:10 Ga 5:22 1Th 1:6 2Th 2:16,17 Jas 1:2 1Pe 1:6-8 Jude 1:24 Rev 7:14-17 Related Passage: Psalm 30:5; 11 For His anger is but for a moment, His favor is for a lifetime; Weeping may last for the night, But a shout of joy comes in the morning. 11 You have turned for me my mourning into dancing; You have loosed my sackcloth and girded me with gladness, JESUS PROMISED PREDICTION: JOY WILL FOLLOW GRIEF Truly, truly (amen, amen), I say to you, that you will weep (klaio used of weeping over Lazarus - Jn 11:31,33+) and lament (threneo) - Note the compassion of Jesus who meets their confusion with a beautiful promise! The disciples would weep and lament for a "moment" as He died on the Cross. Lament can refer singing funeral songs (dirge - Lk 7:32, Mt 11:17) and thus refers to loud wailing customarily seen with deaths in the Near East. The Lord does not replace our sorrow with joy; He transforms our sorrow into joy! -- Brian Bell but (term of contrast) the (unregenerate, God hating, sin loving) world (kosmos) will rejoice (chairo) - Jesus' death on the Cross would cause sinners to rejoice, in context especially the wicked Jewish leaders, who would likely have uttered something like "good riddance!" This is a sad commentary on the lost world, rejoicing at the death of the very One Whose death would potentially provide them a way of escape from the eternal fire and darkness of hell! God brings joy to our lives, not by substitution, but by transformation -- Warren Wiersbe You will grieve (lupeo), but your grief (lupe) will be turned into joy (chara) - One of the recurring themes in this section is joy (John 16:20–22, 24, 33). The same baby that gives the mother pain also brings her joy. Note the converse corollary is that the joy of the wicked Jewish leaders would be short lived. Their joy would soon turn not so much to grief but to perplexity (Acts 4:16-21+), threats (Acts 4:29+) jealousy (Acts 5:17-18+), hatred and anger (Acts 5:40+) directed against Jesus' disciples! NLT - "your grief will suddenly turn to wonderful joy." Note the beautiful paradox of the cross of Christ initially being the object of their grief, but it would soon turn to joy as they came to understand the significance of His cross! One is reminded of the words of Paul "But may it never be that I would boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world." (Gal 6:14+) The cross is foundational to all Christian joy, because it is the basis of redemption. -- John MacArthur Yes, the disciples would grieve and it would be very painful but they would have a "shout of joy...in the morning (Sunday morning)." (Ps 30:5). And after the Spirit came we see the Spirit filled disciples rejoicing (chairo) that they were even considered worthy to suffer shame for the Name of Jesus! (Acts 5:41+) Paul (Spirit filled) would rejoice (chairo)in his sufferings for the sake of the brethren (Col 1:24+). I love Twila Paris' vocal "The Joy of the Lord will be my strength" (Neh 8:10) The joy of the Lord Will be my strength I will not falter I will not faint He is my Shepherd I am not afraid The joy of the Lord is my strength Joy (5479) chara (and rejoice) is a feeling of great pleasure, of inner gladness, or of delight. Joy is an emotion evoked by a sense of well-being. It is a deep feeling of happiness and contentment. Joy in the NT is virtually always used to signify a feeling of "happiness" that is based on spiritual realities (independent of what "happens"). Joy is a depth of assurance and confidence that ignites a cheerful heart. It is a cheerful heart that leads to cheerful behavior. Joy is not necessarily an experience that comes from favorable circumstances, but is God’s gift from His Spirit to believers. Joy is a part of God’s very essence and as discussed below His Spirit manifests this supernatural joy in His children (Galatians 5:22+, 1 Th 1:6-note).In sum, Joy is the deep-down sense of well-being that abides in the heart of the person who is filled with the Spirit and knows all is well between himself and the Lord. CHARA IN JOHN'S WRITINGS - Jn. 3:29; Jn. 15:11; Jn. 16:20; Jn. 16:21; Jn. 16:22; Jn. 16:24; Jn. 17:13; 1 Jn. 1:4; 2 Jn. 1:12; 3 Jn. 1:4 There is a chorus from an old spiritual song that is apropos… Happiness happens But joy abides C H
João 16
Utley - Apparently only John was present at the trials and crucifixion (cf. Matt. 26:31, from Zech. 13:7). John 21:1–3 suggests that several of the Apostles had gone back to fishing as a vocation. Jesus was bereft of human companionship (cf. Matt. 26:38, 40–41, 43, 45), but never divine companionship (cf. Jn 8:16, 29) until the crucifixion, when He bore the sin of all the world (cf. Matt. 27:45–46 - “MY GOD, MY GOD, WHY HAVE YOU FORSAKEN ME?”). NET NOTE - The proof of Jesus’ negative evaluation of the disciples’ faith is now given: Jesus foretells their abandonment of him at his arrest, trials, and crucifixion (I will be left alone). This parallels the synoptic accounts in Matt 26:31 and Mark 14:27 when Jesus, after the last supper and on the way to Gethsemane, foretold the desertion of the disciples as a fulfillment of Zech 13:7: “Strike the shepherd, and the sheep will be scattered.” Yet although the disciples would abandon Jesus, he reaffirmed that he was not alone, because the Father was still with him. Streams in the Desert - John 16:32 - Borrow Streams in the Desert page 384 IT need not be said that to carry out conviction into action is a costly sacrifice. It may make necessary renunciations and separations which leave one to feel a strange sense both of deprivation and loneliness. But he who will fly, as an eagle does, into the higher levels where cloudless day abides, and live in the sunshine of God, must be content to live a comparatively lonely life. No bird is so solitary as the eagle. Eagles never fly in flocks; one, or at most two, ever being seen at once. But the life that is lived unto God, however it forfeits human companionships, knows Divine fellowship. God seeks eagle-men. No man ever comes into a realization of the best things of God, who does not, upon the Godward side of his life, learn to walk alone with God. We find Abraham alone in Horeb upon the heights, but Lot, dwelling in Sodom. Moses, skilled in all the wisdom of Egypt must go forty years into the desert alone with God. Paul, who was filled with Greek learning and had also sat at the feet of Gamaliel, must go into Arabia and learn the desert life with God. Let God isolate us. I do not mean the isolation of a monastery. In this isolating experience He develops an independence of faith and life so that the soul needs no longer the constant help, prayer, faith or attention of his neighbor. Such assistance and inspiration from the other members are necessary and have their place in the Christian’s development, but there comes a time when they act as a direct hindrance to the individual’s faith and welfare. God knows how to change the circumstances in order to give us an isolating experience. We yield to God and He takes us through something, and when it is over, those about us, who are no less loved than before, are no longer depended upon. We realize that He has wrought some things in us, and that the wings of our souls have learned to beat the upper air. We must dare to be alone. Jacob must be left alone if the Angel of God is to whisper in his ear the mystic name of Shiloh; Daniel must be left alone if he is to see celestial visions; John must be banished to Patmos if he is deeply to take and firmly to keep “the print of heaven.” He trod the winepress alone. Are we prepared for a “splendid isolation” rather than fail Him? James Smith - THE RULE OF CHRIST'S PEACE Colossians 3:15 1. A Wonderful Theme. "The peace of Christ" (r. v. ). Nothing could disturb it (John 14:27). 2. A Blessed Possession. "The peace of Christ in your hearts." In Me ye have peace (John 16:33). 3. A Happy Government. "The peace of Christ rule in your hearts" (arbitrate, R.V., margin). 4. A Gracious Calling. "To the which also ye were called." We don't climb into it, we are called into it. 5. A Mystical Union. "In one body." 6. A God-honouring Result. "Be ye thankful" (Eph. 5:20). C H
João 16
Utley on outcasts - This refers to excommunication from the synagogue (cf. John 9:22,34; 12:42). There is so much that is unknown about Jewish disfellowshipping procedures. There was both a temporary and a permanent exclusion from synagogue services. Later, after the fall of Jerusalem in A.D. 70, at Jamnia in Palestine, the rabbis developed a "curse oath" (i.e., The Eighteen Benedictions, about A.D. 90) related to Christ by which they desired to exclude Christians from synagogue services. This is what finally forced a split between the followers of Christ and local Jewish synagogues. At first believers in Christ met with the local synagogue on Sabbath and with fellow believers on Sunday evening after work (Sunday was the first work day). After this reformation within Pharisaic Judaism, they could no longer worship with the synagogue. So, they continued to meet on "the Lord's day" (i.e., resurrection day). TOPIC: EXCOMMUNICATION But (alla) - In context it is not strictly speaking an adversative (contrast) but serves as a coordinating conjunction. It's like Jesus is saying "But wait! Now for the rest of the story!" A person can be zealous and sincere, but sincerely wrong. An hour (hora) is coming for everyone (pas- each and every) who kills (apokteino) you to think (dokeo) that he is offering (prosphero) (sacred "priestly") service (latreia) to God - When did the clock strike 12 so to speak? All we have to do is read the book of Acts to see the coming of this hour! Persecution to the point of death occurred in the case of Stephen (Acts 7:59+), James (Acts 12:2+), and others (Acts 9:1-4+). Tradition says all of the disciples (including Paul) except John (exiled to Patmos "because of the word of God and the testimony of Jesus" Rev 1:9+) were executed just as Jesus had predicted. THOUGHT - Ponder this prophecy a moment. Jesus is saying that this "job" may cost you your physical life (it definitely costs your life in the sense of Mark 8:34-38+). It may cost you your job, your place in your family, etc. A Rabbinic comment on Nu 25:13, is, “Whosoever sheddeth the blood of the wicked is as he who offereth sacrifice.” The martyrdom of Stephen or Paul’s account of himself as a persecutor (Acts 26:9; Gal 1:13-14), shows how these words were fulfilled in the first years of the Church’s history. Indeed, those who murdered the disciples are so spiritually blind, deluded and depraved that they would actually think their murders were an act of worship to Yahweh! The words offering (prosphero) and service (latreia) are a technical descriptions of offering sacrifice and performing a service of worship (e.g., Ro 9:4, Ro 12:1, Heb 9:1, 6)! What a tragic irony -- they would be carrying out sacrifices not to the God of gods, but to their father Satan, the god of this world whom they worshiped (which of course they would deny) (2Co 4:4+, 1Jn 5:19+)! And lest we think this was just in the first century, there are cases of martyrdom carried out by Muslim and Hindu fanatics as an act of worship! Steven
João 16
Utley on kills - This is exactly what the Jewish leaders (cf. Isa. 66:5; Matt. 5:10-12; 10:32) thought. Saul of Tarsus (Paul) is a good example of this misguided religious zeal (cf. Acts 26:9-11; Gal. 1:13-14). David Guzik makes an interesting point on everyone who kills you - In the 20th Century most Christian martyrs were victims of the atheistic, communist state. Historically, this was unusual. Through most of history, most Christian martyrs were targets of those from other religions or even sects within Christendom. A T Robertson on offering service to God - The rabbis so felt when they crucified Jesus and when they persecuted the disciples (Acts 6:13; Acts 7:57-58). No persecution is more bitter than when done by religious enthusiasts and bigots like the Spanish Inquisition. (Sadly the persecution was of born again Christians that did not accept the teachings of the Pope.) (See What were the Inquisitions? | GotQuestions.org) Dietrich Bonhoeffer when faced with Hitler's rise in Germany in 1937 (and the suffering it would likely bring to Christians) wrote "“Suffering then is the badge of true discipleship. The disciple is not above his Master....That is why Luther reckoned suffering among the marks of the true church and one of the memoranda drawn up in preparation for the Augsburg Confess similarly defines the Church as the community of those 'who are persecuted and martyred for the gospel's sake.' .… Discipleship means allegiance to the suffering Christ, and it is therefore not at all surprising that Christians should be called upon to suffer. In fact it is a joy and a token of His grace.” (SEE The Cost of Discipleship: Repackaged edition) NET NOTE - Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples' time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus' disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58–60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2–3 are notable examples. Your Lord tells you that you will not get to heaven without trials Spurgeon Christ’s disciples were to expect opposition of the most cruel kind. They were to be put away from those with whom they had long worshipped; they were even to run the risk of losing their lives; but Jesus foretold what would happen to them, that they might not be stumbled at it (ED: PAUL CERTAINLY GOT THE MESSAGE AND WAS NOT STUMBLED - I LOVE HIS WORDS IN Acts 20:24+ DECLARING "But I do not consider my life of any account as dear to myself, in order that I may finish my course, and the ministry which I received from the Lord Jesus, to testify solemnly of the gospel of the grace of God.") Such was their Lord’s love to them that He would not have them attacked unawares; by His grace, they would hold on, and hold out, they would persevere to the end; but there would have to be a struggle, and to help them in the fight, Jesus tells them all about it before it begins. We say, “Forewarned, forearmed.” So the disciples were; and so are you. Your Lord tells you that you will not get to heaven without trials: “In the world ye shall have tribulation.” (Jn 16:33+ - cf Acts 14:22b+ "Through many tribulations we must [NOT MAY] enter the kingdom of God.”) And he tells you this that it may not surprise you when it comes, that it may not act upon you like a sudden gust of wind that would upset a little ship; but that you may just keep everything in trim looking for the storm to come: “These things have I spoken unto you, that ye should not be caused to stumble.”....Can you remain faithful to your Master then, when you lose your position, or your character, or men put you out of the synagogue? When you nearly lose life itself, and when they shall think they are doing God’s service by seeking to kill you, can you stand true to Christ then? The Master knew that days of bitter persecution would soon come upon his followers, so he strengthened them against those evil times that were approaching. (Spurgeon's Exposition - Gospel of John) Service/Worship (2999) latreia from latris = one hired or latron = reward, wages - see an in depth study of the related word latreuo) in secular Greek referred to service rendered for hire and then to any service, by extension including service to God. In classical Greek it was used for the service of the gods. In modern Greek it means "adoration, worship." In the NT it is used only for service to God. In the Septuagint, latreia was used to describe the service of God according to the requirements of the Levitical law (think of "liturgical") and included the regulations of divine worship such as the rituals and ceremonies which composed part of the priestly duties (see are Ro 9:4; Ro 12:1, and Heb 9:1; Heb 9:6).
João 16
Utley - it is to your advantage that I go away" Jesus' physical body could be in only one place at one time, which limited His ability to both teach and minister to all of His disciples. Also, during His earthly life He focused primarily on Israel (cf. Matt. 10:6; 15:24). The coming of the Holy Spirit would open up a new era that would issue in an expanded ministry (cf. Eph. 2:11-3:13). The term "advantage" meant "expedient" and is also used in John 11:50 and 18:14 in connection with Jesus' death. The phrase "go away" could include all the events of Jesus' last week in Jerusalem. For (term of explanation) if I do not go away, the Helper (parakletos - Comforter, Advocate, Paraclete, Counselor) will not (ou me - strong double negative) come to you - Jesus gives the reason for why His departure was for their benefit. Surely the disciples did not grasp the significance of the Helper at this time. Nor did they fully understand how He was soon to go away from them via the Calvary road. They did not understand what was at stake in His going away, for if He did not go there would be no atonement of sins, no Gospel, no glorified Savior, no sending of His Spirit to apply His atonement to the hearts of sinners. The Helper (parakletos) was used of legal assistants who litigated a case. The disciple's "case" and ours was high treason against God, with a sure sentence of the death for our inevitable guilty verdict. Jesus paid a price He did not owe, because we owed a debt we could never pay. And our Paraclete litigated our case and applied Jesus' fully atoning blood payment ("paid in full" Jn 19:30+) to each believer's heart. Amazing grace indeed! As Marcus Dods says “The withdrawal of the bodily presence of Christ was the essential condition of His universal spiritual presence.” Bob Utley - for if I do not go away, the Helper will not come to you" There are two THIRD CLASS CONDITIONAL SENTENCES in this verse which imply potential action. Jesus had to leave for the fullness of the Spirit to come! The term paraclētos can be translated "advocate," "comforter," or "helper" (cf. John 14:16, 26; 15:26, see full note at John 14:16). This word appears only in John's writings. It was used in Greek literature for a defense lawyer called alongside to render aid. In John 16:8-11 the Spirit acted as a prosecutor to the world, however, in John 16:12-15 the Spirit's advocacy is seen on behalf of believers. This same term paraclētos, is used for the Son in 1 John 2:1. The Greek root can be translated "comfort." In this sense it is used of the Father in 2Co 1:3-11. (See TOPIC: PARACLETE; JESUS AND THE SPIRIT) But if I go, I will send Him to you - The Spirit came from both the Father and the Son. In John 14:26+ we read "But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you." Why would the Spirit's coming be better than Jesus' departure? Jesus was only only to be with the 11 disciples, but the Spirit of Jesus would be with and in every disciple, for the rest of eternity. Another advantage is that now disciples would be enabled to understand Jesus Who now speaks through His living Word. Another advantage is that now disciples could be supernaturally enabled to walk by Jesus walked, for He walked in the power of the Spirit (See The Holy Spirit-Walking Like Jesus Walked!) If Jesus were present bodily today, the temptation would be to walk by sight and not by faith which is the only walk that pleases the Father (Heb 11:6+). The coming of the Spirit upon (and in) the disciples at Pentecost would energize the spread of the Gospel and prepare them to do "greater works" (Jn 14:12+). Charles Swindoll makes a very interesting statement which has practical application to all believers regarding I will send Him (SPIRIT) to you - Interestingly, the confrontation of the Holy Spirit does not appear to be directly within the hearts of nonbelievers. He may, in fact, do this; however, that is not what Jesus was teaching here. In Jn 16:7-8, Jesus said, “I will send Him to you. And He, when He comes, will convict the world . . .” The context of Jn 16:8-11 is the coming of the Holy Spirit “to you.” In other words, the Holy Spirit will confront the world from within believers, through believers. Those who are of the world do not have the Holy Spirit active within them in this way. The child of God living on this earth, empowered by the Spirit of God, is a living letter observed by the world. As the world witnesses the child of God being controlled by the Spirit, the world observes a life undergoing transformation. The world is confronted by the Holy Spirit via His activity in believers....In convicting the world, the Spirit desires to use a channel. The Spirit of God doesn’t use buildings, pulpits, or symbols to convict the world. He doesn’t use nature, science, philosophy, or even theology to convict the world. In fact, Scripture indicates that He does not convict sinners directly. According to Jesus, believers convict the world! The Holy Spirit uses transformed Christians as the means of confronting the world. (See Insights on John scroll up and down for more text) Brian Bell – The Helper, the Spirit of Truth, the Comforter, our Guide, our Counselor, the Spirit of grace, the Spirit of glory, the Eternal Spirit, the Holy Spirit. 1. He is represented as “Water, Oil, Wind, Fire, Dove, & a Seal” (i.e. a wax seal; not the fish-eating aquatic mammal). Warren
João 16
Utley - G. B. Caird, The Language and Imagery of the Bible (BORROW), p. 159, has an interesting understanding of these three areas. Convince the world that "it has been wrong in bringing Jesus to trial and execution, it has been wrong about the meaning of sin, it has been wrong about the meaning of righteousness, it has been wrong about the meaning of judgment. " If so, then the Spirit is fully revealing the gospel through the person of Jesus. Mosaic religiosity cannot save them. Judgment awaits all who reject Jesus! "The sin" is unbelief! Jesus is the only way to life with God!The term "world" refers to human, fallen society organized and functioning apart from God. The initial work of grace, therefore, is that of bringing the sinner to a consciousness of the truth concerning these vital matters. G Campbell Morgan in The Crises of the Christ (online page 302) on the work of the Holy Spirit - The first work of the Spirit with fallen man is that of producing conviction concerning sin, righteousness, and judgment. All these subjects are dealt with, however, from the centre of Christ and His work. Sin is shown to consist in the rejection of the Saviour; righteousness is declared to be possible through the fact of His ascension; and judgment is pronounced against all rebellion, “because the prince of this world hath been judged.” The initial work of grace, therefore, is that of bringing the sinner to a consciousness of the truth concerning these vital matters. At this point human responsibility commences. If man refuses to yield to the truth understood, he remains outside the sphere of salvation. If, on the other hand, he responds to conviction by submission to Christ, and trust in Him, then the Spirit performs the stupendous miracle of regeneration. By communicating to the man “dead through trespasses and sins” the life of Christ, He quickens his spirit. This act of God restores man to his own true balance and proportion, lifting to the throne of his personality the spirit so long neglected, and dethroning the flesh so long having occupied the place of power. More than this, the Spirit of God enters now into a perpetual partnership with the spirit of man, and thus initiates the life of power and of victory. This of course is simply a condensed statement concerning most important truths dealt with more fully in another volume (SEE Morgan's book The Spirit of God - see chapter on Be Filled with the Spirit). (Bolding added) Convict (expose) (1651) elegcho or elencho is a primary verb but is related to elegchos = bringing to light) means to bring to the light (to reveal hidden things with the implication that there is adequate proof of wrongdoing. To expose, to convict, to reprove, to shame or disgrace and thus to rebuke another in such a way that they are compelled to see and to admit the error of their ways. To show someone that they have done something wrong and summon them to repent. The word elegcho includes the ideas of to convict and to convince. Convict means to prick a person's heart until he senses and knows he is guilty. He has done wrong or failed to do right. Convince means to hammer and drive at a person's heart until he knows the fact is true. Gary Hill on elegcho - properly, to convince by solid, compelling evidence which especially exposes what is wrong or right....preeminently used of the Holy Spirit producing conviction in the heart. The Holy Spirit produces inner conviction, i.e. convinces people about what: misses God's mark ("sin"); has His approval ("righteousness"); and the eternal consequences of this (for everlasting punishment or reward). We constantly need the Holy Spirit to convict us about what is right as well as what is wrong so we don't hate what is wrong . . . more than love what is right! (The Discovery Bible) Elegcho - 17v - convict(2), convicted(2), convicts(1), expose(1), exposed(2), rebuke(1), refute(1), reprimanded(1), reprove(4), reproved(1), show...fault(1). Matt. 18:15; Lk. 3:19; Jn. 3:20; Jn. 8:46; Jn. 16:8; 1 Co. 14:24; Eph. 5:11; Eph. 5:13; 1 Tim. 5:20; 2 Tim. 4:2; Tit. 1:9; Tit. 1:13; Tit. 2:15; Heb. 12:5; Jas. 2:9; Jude 1:15; Rev. 3:19 World (2889) kosmos related to the verb kosmeo = to order or adorn, to put in order [Mt 25:7 = "trimmed"], to adorn literally [1Ti 2:9], to adorn figuratively [Titus 2:9+]) means essentially something that is well-arranged, that which has order or something arranged harmoniously. Kosmos refers to an ordered system or a system where order prevails. As explained below however, kosmos as used in James 4:4 and many places in the NT, takes on a considerably more negative shade of meaning. In this sense kosmos is much like the Greek word for flesh (sarx), which can be a neutral word, but which many times in the NT takes on an evil connotation. John often uses “world” as human society organized and functioning apart from God. In this sense it is "anti-God" energy, human society organized and functioning apart from God.. In John 16:28 he uses kosmos to refer to this planet inhabited by mankind world. Related Resources: An Out-of-this-World Experience A Look at Kosmos in the Johannine Literature See 6 page article on Kosmos in New International Dictionary of NT Theology Kosmos in John's writings - Jn. 1:9; Jn. 1:10; Jn. 1:29; Jn. 3:16; Jn. 3:17; Jn. 3:19; Jn. 4:42; Jn. 6:14; Jn. 6:33; Jn. 6:51; Jn. 7:4; Jn. 7:7; Jn. 8:12; Jn. 8:23; Jn. 8:26; Jn. 9:5; Jn. 9:39; Jn. 10:36; Jn. 11:9; Jn. 11:27; Jn. 12:19; Jn. 12:25; Jn. 12:31; Jn. 12:46; Jn. 12:47; Jn. 13:1; Jn. 14:17; Jn. 14:19; Jn. 14:22; Jn. 14:27; Jn. 14:30; Jn. 14:31; Jn. 15:18; Jn. 15:19; Jn. 16:8; Jn. 16:11; Jn. 16:20; Jn. 16:21; Jn. 16:28; Jn. 16:33; Jn. 17:5; Jn. 17:6; Jn. 17:9; Jn. 17:11; Jn. 17:13; Jn. 17:14; Jn. 17:15; Jn. 17:16; Jn. 17:18; Jn. 17:21; Jn. 17:23; Jn. 17:24; Jn. 17:25; Jn. 18:20; Jn. 18:36; Jn. 18:37; Jn. 21:25; 1 Jn. 2:2; 1 Jn. 2:15; 1 Jn. 2:16; 1 Jn. 2:17; 1 Jn. 3:1; 1 Jn. 3:13; 1 Jn. 3:17; 1 Jn. 4:1; 1 Jn. 4:3; 1 Jn. 4:4; 1 Jn. 4:5; 1 Jn. 4:9; 1 Jn. 4:14; 1 Jn. 4:17; 1 Jn. 5:4; 1 Jn. 5:5; 1 Jn. 5:19; 2 Jn. 1:7; Rev. 11:15; Rev. 13:8; Rev. 17:8 James Smith - THE WORLD. I. The State of the World. The world was made by Him (John 1:10)—Creation. Sin entered into the world (Rom. 5:12)—Corruption. The whole world lieth in wickedness (1 John 5:19)—Desolation. The devil is the god of the world (2 Cor. 4:4), and in Matthew 4:8 we see him offering to sell it. II. The Hope of the World. God loved the world (John 3:16)—Compassion. "Behold the Lamb of God, which taketh away the sin of the world" (John 1:29)— Substitution. That the world through Him might be saved (John 3:17)—Salvation. He is the propitiation for the sins of the world (1 John 2:2). III. The Need of the World. He will convince the world of sin (John 16:8)—Conviction. That all the world may become guilty (Rom. 3:19)—Contrition. That the world may know Thou hast sent Me (John 17:23)— Confession. The gift of tongues at Pentecost is a proof that God desires all to hear and live. The message was for "every creature under Heaven" (Col. 1:23). IV. The Believer and the World. He is given to Christ out of the world (John 17:6)—Divinely separated. He is sent by Christ into the world (John 17:18)—Divinely commissioned. He is indwelt by Christ for the blessing of the world (John 17:23)—Divinely equipped. Sin (266) hamartia literally conveys the idea of missing the mark as when hunting with a bow and arrow (in Homer some hundred times of a warrior hurling his spear but missing his foe). Later hamartia came to mean missing or falling short of any goal, standard, or purpose. Hamartia in the Bible signifies a departure from God's holy, perfect standard of what is right in word or deed (righteous). It pictures the idea of missing His appointed goal (His will) which results in a deviation from what is pleasing to Him. In short, sin is conceived as a missing the true end and scope of our lives, which is the Triune God Himself. As Martin Luther put it "Sin is essentially a departure from God." Remember that a "low view of sin" will lead to a "low view of salvation". In fact a failure to understand the true nature of sin as God sees it (and describes it in Scripture), can result in a false understanding of salvation (cp Mt 7:21-note, Mt 7:22, 23-note - Observe that they "practice [present tense = continually, as their lifestyle, as the general "direction" of their life] lawlessness" which 1Jn3:4 defines as sin!). Sinners need to be confronted boldly and head on with the sinfulness of their personal sins against the holy God, so that they might from a sense of anguish, deep despair and utter hopelessness and helplessness, be motivated (the Spirit of course "superintends" the entire process, Jn 3:5, 6, 7, 8, Jn 16:8, 1Pe 1:2-note, 2Th 2:13, Titus 3:5-note) to humble themselves and cry out to God and His Son for salvation (cp Peter when he knew he was drowning - Mt 14:30! The Philippian jailer - Acts 16:30, 31, Zaccheus - Lk 19:1, 2, 3, 4, 5, 6, 7, 8, 9, 10, Two men - one who had a true understanding of sin - Lk 18:9, 10, 11, 12, 13, 14. Cp OT pictures - Ps 3:7, 8, 6:4, 55:16, Jer 17:14, Naaman - 2Ki 5:10, 11, 12, 13, 14) Hamartia in John - Jn. 1:29; Jn. 8:21; Jn. 8:24; Jn. 8:34; Jn. 8:46; Jn. 9:34; Jn. 9:41; Jn. 15:22; Jn. 15:24; Jn. 16:8; Jn. 16:9; Jn. 19:11; Jn. 20:23; Righteousness (1343) (dikaiosune from dikaios = being proper or right in the sense of being fully justified being or in accordance with what God requires) is the quality of being upright. In its simplest sense dikaiosune conveys the idea of conformity to a standard or norm and in Biblical terms the "standard" is God and His perfect, holy character. In this sense righteousness is the opposite of hamartia (sin), which is defined as missing of the mark set by God. Dikaiosune is rightness of character before God and rightness of actions before men. Righteousness of God could be succinctly stated as all that God is, all that He commands, all that He demands, all that He approves, all that He provides through Christ (Click here to read Pastor Ray Pritchard's interesting analysis of righteousness in the Gospel of Matthew). Judgment (justice, court, sentence)(2920) krisis from krino = to judge, decide) means a decision or judgment, verdict, justice, court (tribunal). Judgment refers to one’s life and character being sifted in order to determine one’s moral worth. The first use is by Jesus in the Sermon on the Mount declaring "‘Whoever commits murder shall be liable to the court." ("in danger of judgment") (Mt 5:21, cp also Mt 5:22) Mt 10:15, 11:22, 24 all describe Jesus' sobering warning to the Jews of a specific future and frightening "day of judgment." (cp "sentence of hell" Mt 23:33, see also 2 Peter 2:9, 11, 3:7, 1 John 4:17) In Jn 5:24 Jesus gives sinners the way of escape, the way to miss the horrible day of judgment (Heb 10:27)! In Mt 12:18 God's judgment is equated with justice, for He is the righteous and just Judge (cp Mt 12:20, 23:23, Rev 16:7). Note the striking contrast in Jn 5:29 "those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment." There is no such thing as reincarnation but only one life, one death, one judgment (Heb 9:27) Oswald Chambers - When He is come (BORROW My utmost for his highest PAGE 332) And when He is come, He will convict the world of sin.… John 16:8 (R.V.). Very few of us know anything about conviction of sin; we know the experience of being disturbed because of having done wrong things; but conviction of sin by the Holy Ghost blots out every relationship on earth and leaves one relationship only—“Against Thee, Thee only, have I sinned.” When a man is convicted of sin in this way, he knows with every power of his conscience that God dare not forgive him; if God did forgive him, the man would have a stronger sense of justice than God. God does forgive, but it cost the rending of His heart in the death of Christ to enable Him to do so. The great miracle of the grace of God is that He forgives sin, and it is the death of Jesus Christ alone that enables the Divine nature to forgive and to remain true to itself in doing so. It is shallow nonsense to say that God forgives us because He is love. When we have been convicted of sin we will never say this again. The love of God means Calvary, and nothing less; the love of God is spelt on the Cross and nowhere else. The only ground on which God can forgive me is through the Cross of my Lord. There, His conscience is satisfied. Forgiveness means not merely that I am saved from hell and made right for heaven (no man would accept forgiveness on such a level); forgiveness means that I am forgiven into a recreated relationship, into identification with God in Christ. The miracle of Redemption is that God turns me, the unholy one, into the standard of Himself, the Holy One, by putting into me a new disposition, the disposition of Jesus Christ. The only effectual reformer of the world! - Samuel Davies "Serious Reflections on WAR" 1757) "When He comes—He will convict the world about sin, righteousness, and judgment!" John 16:8 The Holy Spirit is the only effectual reformer of the world! If He is absent— legislators may make laws against crime; philosophers may reason against vice; ministers may preach against sin; conscience may remonstrate against evil; the divine law may prescribe, and threaten hell; the gospel may invite and allure to heaven; but all will be in vain! The strongest arguments, the most melting entreaties, the most alarming denunciations from God and man, enforced with the highest authority, or the most compassionate tears—all will have no effect—all will not effectually reclaim one sinner, nor gain one sincere convert to righteousness! Paul, Apollos, and Peter, with all their apostolic abilities, can do nothing, without the Holy Spirit. Paul may plant the seed—and Apollos may water it; but God alone can make it grow! "So neither he who plants nor he who waters is anything—but only God, who makes things grow!" 1 Corinthians 3:6, 7. Never will peace and harmony be established in this jangling world—until this Divine Agent takes the work in hand. It is He alone—who can melt down the obstinate hearts of men into love and peace! It is He alone—who can soften their rugged and savage tempers, and transform them into mutual benevolence! It is He alone—who can quench those lusts that set the world on fire, and implant the opposite virtues and graces. Love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control, are mentioned by Paul, as the fruit of the Spirit, because the Spirit alone is the author of them. And if these dispositions were predominant in the world—what a serene, calm, peaceful region would it be, undisturbed with the hurricanes of human passions! Oh, how much do we need the influence of the blessed Spirit...to break the heart of stone, to enlighten the dark mind, and to comfort the desponding soul! Hare - No human teacher can do it; conscience cannot do it; law in none of its forms, human or divine, can do it: nay, the gospel itself cannot do it. Although the Word of God is the sword of the Spirit (Eph 6:17), yet, unless the Spirit of God draws forth that sword, it lies powerless in its sheath. Only when the Spirit of God wields it, is it quick and powerful, and sharper than a two-edged sword, piercing to the dividing asunder of the soul and spirit, a discerner of the thoughts and purposes of the heart. Therefore, as the work of convincing the world of sin is one which nothing less than the Spirit of God can effect, and which yet must be effected thoroughly, if sin is to be driven out from the world, our Saviour was mercifully pleased to send the Comforter to produce this conviction in mankind. J J Knap - Reprove the World John 16:8 When we are truly convinced of the one or the other truth, we profess it fully, we warm-heartedly plead in favour of it, and if necessary we’ll go through the fire for it. However, nothing is more difficult than to establish a deep and steadfast conviction, that goes directly against what was held as the truth in the past. In that respect it is an invaluable blessing, that the Holy Ghost has taken it upon Himself to outwardly by the ministry of the Word, and inwardly by a secret power that cannot be traced, reprove (or convict) the world of sin, righteousness and judgement. From herself the world does not know her sin. She does not consider herself perfect, but on the other hand she also from her own contemplation and insight does not come to the confession that she lies in sin and that by nature no good dwells in her. When the Holy Ghost completes His enlightening work in her midst, many lose the scales from their eyes, and see themselves as God sees us, and like we really are, stained, covered with guilt, misshapen by thousands of sins. It is only due to this quiet and blessed working that there is in the midst of the world a congregation that calls sin by its name and acknowledges its highest and fiercest revelation in the crucifixion and rejection of the Son of God. This conviction of sin would make us desperate if the Holy Ghost would not also convince of righteousness, namely the righteousness that is to be found in Jesus. That she is truly in Him, is proven, says the evangelist, from His going to the Father. If He had not been perfectly righteous, He could not have been taken up into the glory of heaven. So, in us unrighteousness, but in Christ righteousness. This is the comfort of our heart because if it becomes convinced of this truth, we flee to the righteousness of Jesus, to be covered with our sins by it, and we experience, that she is so broad and so abundant, that we do not have to fear the slightest thing of the judgement any more. Therefore the text of today adds to it that the Holy Ghost also reproves of judgement. That refers to the insight we get in the judging work of Christ. He who died righteously for the unrighteous, shall once appear as Judge to conduct the court of conscience. For as many as believe in Him, there is nothing to fear of that day of days. The prince of this world, that is the devil, has been judged already when his head was bruised upon Golgotha, and in that sentence upon the devil lies the freedom of all who by faith are one with Him, who came to destroy the works of the devil for us and in us. Adrian Rogers on John 16:8 - The devil will try to make you feel guilty for no reason. You just kind of feel bad all over. It's vague and groundless. That is accusation. But conviction is the Holy Spirit saying, like a good doctor as he pushes on a sore spot, "This is where the problem is." He calls it by name because He wants you to confess it so that you can be cleansed. Don't let the devil accuse you of sin that's been forgiven or of things you've never done. Trust the Holy Spirit to convict you specifically so that you can deal with it and be done with it. Warren
João 16
Utley - The gospel starts with a recognition of mankind's sinfulness (i.e.., Ro 1:18-3:18) and the need for God's righteousness (cf. Ro. 3:9-18,23; 6:23; Eph. 2:1-3). Sin is not "the" major stumbling block to salvation this side of Calvary, but mankind's unbelief in the work and person of Jesus Christ (cf. John 3:6-21; 8:24,26). The term "belief" has cognitive and emotional elements, but primarily it is volitional. It focuses not on the believer's worthiness or performance, but on their repentant faith response to God's promises in Christ (cf. Ro. 3:21-30). NET NOTE on because (hoti) - It is very difficult to determine whether ὅτι (hoti; 3 times in Jn 16:9, 10, 11) should be understood as causal or appositional/explanatory: Brown and Bultmann favor appositional or explanatory, while Barrett and Morris prefer a causal sense. A causal idea is preferable here, since it also fits the parallel statements in Jn 16:10–11 better than an appositional or explanatory use would. In this case Jesus is stating in each instance the reason why the world is proven guilty or wrong by the Spirit-Paraclete. NET NOTE - Here (v. 9) the world is proven guilty concerning sin, and the reason given is their refusal to believe in Jesus. In Jn 3:19 the effect of Jesus coming into the world as the Light of the world was to provoke judgment, by forcing people to choose up sides for or against him, and they chose darkness rather than light. In Jn 12:37, at the very end of Jesus’ public ministry in John’s Gospel, people were still refusing to believe in him. C H
João 16
Utley - The term "bear" is used of an animal carrying a physical burden. Some of the things they could not understand were (1) Christ's suffering, (2) Christ's resurrection, (3)the world mission of the church. Modern readers must remember that in many ways the life of Christ represents a transition period. The Apostles did not understand many things until the post-resurrection appearances and the coming of the Spirit in fullness at Pentecost. However, we must also remember that the Gospels were written years later for evangelistic purposes to certain targeted audiences. Therefore, they reflect a later, matured theology. Warren
João 16
Utley - “He will guide you into all the truth” This does not refer to absolute truth in every area, but only in the area of spiritual truth and the teachings of Jesus. This refers primarily to the inspiration of the authors of NT Scriptures. The Spirit guided them in unique, authoritative (inspired) ways. In a secondary sense it relates to the Spirit’s work of illuminating later readers to the truths of the Gospel Steven
João 16
Utley - All things that the Father has are Mine -What an astonishing claim (cf. John 3:35; 5:20; 13:3; 17:10; Matt. 11:27). This is analogous to Matt. 28:18; Eph. 1:20-22; Col. 2:10; 1 Pet. 3:22. There is a functional order, not an inequality, within the Trinity. As Jesus reflected the Father, the Spirit reflects the Son. THE TRINITY I said that He (THE SPIRIT) takes of Mine and will disclose (anaggello/anangello) it to you - Note the interactions of the Trinity in this passage, all working together to make this blessed treasure real to the disciples (and to us today). Therefore is a term of conclusion and explains for this reason (because all things are Jesus'). The Spirit will take and disclose these things. Disclose (anaggello/anangello) means to announce in detail, declare, make known, report, bring word (Jn 5:15, Jn 4:25). Of course, in context with Jn 16:14, this disclosure of the character and teachings of Jesus to the disciples would serve to magnify and glorify the Lord Jesus. Colin Kruse - The knowledge the Father has also belongs to Jesus (cf. Jn 15:15), and the Counsellor will take that knowledge and make it known to the disciples. Once again, this is not an absolute statement, meaning everything God knows will be revealed to the disciples. It relates to the significance of the great saving events that were about to unfold in the death and resurrection of Jesus. (BORROW The Gospel According to John : An Introduction and Commentary PAGE 326) A T
João 16
Utley - It must be understood that asking in Jesus’ name is not simply closing our prayers with a ritual formula but praying in the will, mind, and character of Jesus Christ (cf. 1 John 5:13). Believers are to reproduce Jesus’ character. This phrase is synonymous in with “the will of God” in 1 John 5:14. Love and answered prayer are linked here as in 14:13–15. Ask (154) aiteo means to ask for something or make petition. It speaks of a request by an inferior to a superior. It follows that this verb was never used of Jesus praying to His Father. It can mean to ask with a sense of urgency and even to the point of demanding. BDAG says "to ask for, with a claim on receipt of an answer." Thayer notes that the use of aiteo in 1Cor 1:22 conveys a stronger sense of demand. One gets that same sense of aiteo in Mt 27:20 (in fact NJB translates it "demand.") Aiteo is sometimes combined with other prayer words like proseuchomai (Mt 21:22, Col 1:9), so the idea of aiteo is to be asking for something while praying (proseuchomai). It is used of children of God asking their Father (Mt 6:8). In Mt 7:8-11 three of the uses (Mt 7:8-9, 11) of aiteo are in the present tense picturing continued asking. USES OF AITEO IN JOHN'S WRITINGS - Jn. 4:9; Jn. 4:10; Jn. 11:22; Jn. 14:13; Jn. 14:14; Jn. 15:7; Jn. 15:16; Jn. 16:23; Jn. 16:24; Jn. 16:26; 1 Jn. 3:22; 1 Jn. 5:14; 1 Jn. 5:15; 1 Jn. 5:16 Curry - It is related of the celebrated scholar, Humboldt, that when he was travelling in tropical America, going chiefly by night to avoid the heat of the day, that his superstitious guides greatly reverenced the constellation of the Southern Cross, and directed their course by it. At that time this constellation reached the mid-heavens just before the break of day, so that its passage over the meridian was an indication that morning was approaching. He says frequently, when he was following after his train, and wearied by a night-long tramp, he could hear the guides shout, “Courage, comrades, the Cross begins to bend.” So may the Christian soldier hear and regard this voice in the hour of his trials. In the darkness, and the weariness of lifelong labor, it is enough to know that the cross bends at the earnest pleading of faith and uplifted prayer to God. You know where your strength lies, where you may burnish your weapons, where you may, indeed, stand forth renewed perpetually in the strength of grace. The cross of Christ is with us, and the power of that cross is efficacious to save to the uttermost. Frances Ridley Havergal - Prayer must be based upon promise, but, thank God, His promises are always broader than our prayers! No fear of building inverted pyramids here, for Jesus Christ is the foundation. John 16:23, 26 In that day. - F B Meyer Thrice in these closing words the Master refers to that day (see John 14:20). Without doubt He refers to the Day of Pentecost, and the era it would introduce. The Holy Spirit reveals the relation between the Father and the Son (John 14:20). — And this not as a matter of speculation merely, but for our holy living. The model of our union with Jesus is his union with the Father. As He is in his Father in perpetual and most blessed union, so are we to be in Him. The Holy Spirit’s presence answers our questions. — “Ye shall ask Me no question” (John 16:23, R.V., marg.). Whilst the Lord was with them, they were constantly breaking in on Him with their questions: “Lord, are there few that be saved?” “Wilt Thou at this time restore the kingdom?” “When shall these things be?” This is always the symptom of the earliest stage of the religious life-perpetual questioning and worrying. But when the Spirit comes, his presence is the sufficient answer. He does not teach our intellects to know the truth, but gives the truth to our hearts. We need not question, because we see; we possess; we can taste and handle for ourselves. The Holy Spirit’s indwelling teaches us how to pray. — “In that day, ye shall ask in my name” (John 16:26). To pray in Christ’s name is to let his nature pray in and through our lips. Of course such prayer prevails. The one condition of successful prayer is to bring yourself into a line with the thoughts of God, to breathe his spirit, to be swayed by his impulses; this is only possible through the gracious operation of the Spirit of God. Has the blessed day of Pentecost broken upon you? Do you live in its light? Have you received all it was meant to bring you ASK AND YE SHALL RECEIVE James Smith Men ought always to pray, and not to faint. Those who pray most have most encouragement to pray. Their testimony is: "I love the Lord because He hath heard my voice." I. The Promises. They are— 1. SURE (John 16:23). "Verily, I say unto you." Think of the Promiser. I, who made the Heavens and the earth. I, who have all power; the faithful and true Witness, the God who cannot lie, the Lord thy Redeemer. 2. SIMPLE (Matt. 7:7). The statements here are such as any child might understand. How gracious our God is to put such great and mysterious truths in such childlike language, so unlike the wisdom of this world. 3. SUFFICIENT. This "whatsoever ye shall ask" is surely a wide door and effectual. There is enough here for the life that now is and for the life which is to come. His "How much more" (Luke 11:13) is surely sufficient to assure His willingness to give. All the promises are "Yea and amen" in Him. II. The Conditions. Like the promises, they are plain and simple. That we— 1. ASK (Matt. 7:7). As children, we are to let our requests be made known in a childlike fashion. 2. ASK OF THE FATHER (John 16:23). Your Father knoweth that ye have need of these things. We have liberty of access. What a privilege! 3. ASK IN THE NAME OF JESUS. Let us ever remember that this new way is through the rent veil of the Redeemer's flesh, but let us come with boldness. 4. ASK ACCORDING TO HIS WILL (1 John 5:14, 15). If the Word of Christ is dwelling in us richly, then we will ask those things which are pleasing to Him. 5. ASK IN FAITH (Mark 11:24). He that cometh to God must believe. "Elias was a man subject to like passions as we are, and he prayed, and the Heaven gave rain." Believe and thou shalt see. 6. ABIDE IN HIM (John 15:7). The branch not abiding in the vine need not pray to be filled with sap. Seeking His glory, ye may ask what ye will, and it shall be done unto you. 7. THAT OUR HEART DOES NOT CONDEMN US (1 John 3:21, 22). It is possible—and, alas, so common—to ask with the lips what the heart never expects. He answers us not by the length and breadth of our petitions, but of our faith. III. The Hindrances. We don't speak here of hindrances to praying, but of those things which hinder the answers. 1. INSINCERITY (1 John 3:21). It is quite possible to keep up the form of prayer and to be asking great things from God, while the heart is condemning it all. 2. WILFULNESS (Psa. 66:18). Conscious of iniquity in the heart, but unwilling to confess it. First get reconciled to God about this matter, then bring your petition. 3. SELFISHNESS (Jas. 4:3). Oh, the pride and subtlety of self asking divine things to feed the fires of its lusts. We pray for success that we might be successful. He will not give His glory to another. 4. IMPATIENCE (Psa. 40:1). David says: "I waited patiently and He heard my cry." Don't be a run-away knocker. Have the patience of God. If God can afford to wait so well might we. 5. UNBELIEF (Mark 11:24). This closes the door of expectancy. All things are possible to them that believe. Have faith in God. Believe ye that I am able to do this? IV. The Examples. In the above texts we have some soul-inspiring examples of how the Lord answers prayer, and from which we may learn— 1. THAT THE LORD IS INTERESTED IN ALL THAT CONCERNS HIS CHILDREN (1 Sam. 1:27). What was a reproach to Hannah (barrenness) the Lord rolled away (2 Peter 1:8 ). 2. THAT WE SHOULD BRING ALL OUR WANTS TO THE LORD (Exod. 17:4-7). Be careful for nothing, be prayerful in everything (Phil. 4:6). 3. THAT WE SHOULD EXPECT THE VERY THINGS WE ASK (Ezra 8:21). Hannah said, "For this child I prayed." Although Paul did not get the thorn removed, yet from the fact that he prayed three times we see that he had been taught to expect what he asked (2 Cor. 12:8). 4. THAT THERE IS NOTHING TOO HARD FOR THE LORD (2 Kings 4:23). Though he be dead, yet shall he live. Look unto Me, for 7 am God. 5. THAT THE LORD OFTEN GIVES FAR ABOVE WHAT WE ASK (1 Kings 3:9-14). Elijah prayed that he might die (.1 Kings 19:4), but the Lord translated him into Heaven. 6. THAT THE PRAYER OF FAITH IS THE MIGHTIEST WEAPON ON EARTH (1 Kings 17; 30-39). Think of what it has done in the past, is doing now, and might do in the future through you—only believe. John 16:24 “Until now you have asked for nothing in My name; ask and you will receive, so that your joy may be made full. in My name: Ge 32:9 1Ki 18:36 2Ki 19:15 Mt 6:9 Eph 1:16,17 1Th 3:11-13 2Th 1:2 2:16,17 ask: Mt 7:7,8 Jas 4:2,3 So that: John 16:23 15:11 1Jn 1:3,4 2Jn 1:12 Related Passages: Acts 13:52+ (AFTER PENTECOST DISCIPLES EXPERIENCED FULL JOY) And the disciples were continually filled (pleroo - same verb in Jn 16:24) with joy and with the Holy Spirit. John 3:29+ “He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom’s voice. So this joy of mine has been made full. (pleroo - perfect tense = be enduring) John 15:11+ “These things I have spoken to you so that (PURPOSE) My joy may be in you, and that your joy may be made full (pleroo). ANSWERED PRAYER BRINGS JOY, FULL JOY Until now you have asked for nothing in My name - Up to this point if they wanted something from Jesus, they simply ask Him. For example when Peter stepped out on the water and then began to sink he asked ("prayed") "Lord, save me." (Mt 14:30) Similarly, in Lk 17:5 "the apostles said to the Lord, "Increase our faith!" And as far as the Scriptural records show, the disciples had never asked the Father for anything (which is somewhat surprising for they were surely aware of Jesus' frequent practice of communing with His Father). In John 14:13-14+ it is notable that Jesus does not refer to asking the Father but "If you ask Me."But soon He would be gone and the only way to ask Him would be by prayer. I am reminded of a commanding general who is giving his critical battle instructions to his troops not by his direct presence but by "walkie-talkie." The disciples would henceforth need to communicate with "Command Central" using a supernatural "walkie-talkie," which had been provided to each of them! John MacArthur on in My name - To pray in Jesus’ name is not to use His name as a formula, ritualistically tacked onto the end of a prayer to ensure its success. Rather, it is to pray for that which is consistent with Christ’s person and will, and to affirm one’s complete dependence on Him to supply every need, with the goal that He would be glorified in the answer. Such prayer was new to the disciples, who until that point had asked for nothing in Jesus’ name. (SEE The MacArthur Commentary) R Kent Hughes on in My name - “Praying in Christ’s name means coming only in his merit, not our own. Christ’s full name is Lord Jesus Christ, which means Jehovah, Saviour, God’s anointed. It is this name whose merit we must humbly pray. We cannot think that somehow God will hear us because of our virtue. We come by virtue of his merit. Poverty of spirit is the basis on which we approach God, and our ongoing poverty is the crown of blessing. If we learn this, if we come to God in poverty of spirit, we can expect our prayers to be answered” The second requirement of praying in Jesus’ name is that we must pray in correspondence with Christ’s character and objectives. Oswald Chambers interprets praying in Christ’s name as asking anything “in my nature.” This simply means that we are to ask for what Christ would want, not just our own spontaneous desires. Prayer is not a means by which we get God to do what we want. Rather, it is a means by which God does through us what he wants. Chambers says, “The idea of prayer is not in order to get answers from God: prayer is perfect and complete oneness with God.” This happens when we are filled with the Holy Spirit and our hearts are so in tune with the Lord’s that we pray for those things he desires for us.....The final requirement involved in praying in Jesus’ name is submission to him. Specifically, we must yield to the process of the cross and resurrection. Death and life—sorrow and joy! If we do not submit to this process, we are not submitting to Jesus’ name. Alan Redpath said, “When God wants to use a man, he takes him and crushes him.” Submission to Jesus allows our sorrows to be turned to joy! Are we submitting to Jesus? Are we praying in his name? (BORROW Behold the Man: Expository PAGE 102) Ask (aiteo) and you will receive (lambano) - Jesus issues a command to ask, and uses the present imperative which commands their asking to be their habitual practice, for praying to be their lifestyle to to speak. Keep on asking in My name with persistence. The promise is you will receive. This promise reminds one of the promises offered by Jesus in Mt 7:7+ "Ask (present imperative), and it will be given to you; seek (present imperative), and you will find; knock (present imperative), and it will be opened to you." (cf Lk 11:5–13+; Lk 18:1–8+) THOUGHT - As I have discussed elsewhere, supernatural commands necessitate a supernatural "energy" Source to enable one to obey the commands. If we attempt to obey these commands relying on our natural (fleshly) energy, we will invariably fail, become frustrated and even potentially fall into legalistic ritual. It follows that we need to learn to continually depend on the Holy Spirit to enable us to obey the Lord's commands. SEE Praying in the Spirit. As an aside how is your "cup of joy"? It is filled to the brim? It can be if we follow Jesus' instructions. So that (hina = purpose/result) your joy (chara - Jn 16:20,21) may be made full (pleroo - perfect tense = be enduring) - What is one purpose of answered prayer. That they (we) would receive joy to the max! Jesus desires this same result in Jn 15:11 but there explains it is MY JOY in you, indicating that He is the Source of the Joy. Your joy is My joy! The Spirit is like the Chief Operating Officer (COO) Who makes Jesus' joy a reality in the hearts of His disciples! It is intriguing that Jesus uses the same verb (pleroo) as in John 16:6+ there declaring "sorrow has filled (pleroo) your heart." What a turnaround where now He promises that they can have joy...made full (pleroo)! Prior to that Jesus used this same verb (pleroo) declaring "These things I have spoken to you so that My joy may be in you, and that your joy may be made full." (Jn 15:11+) John learned this well and is inspired to repeat the thought "These things we write, so that our joy may be made complete." Happy are they who know how to use the name, the authority, the claims, the rights of Jesus as an argument with which to back their prayers On has to wonder if Jesus teaching on joy was related to Hebrews 12:2+ "fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God." John
João 16
Utley has an interesting note on the tenses - Came forth is an aorist tense followed by (have come) a perfect tense. Jesus was born at Bethlehem (incarnation) and the results of His coming abide (ED: WHICH PICKS UP THE MEANING OF THE PERFECT TENSE) I am leaving (aphiemi) the world (kosmos) again and going to the Father (pater) - This speaks of His ascension that follows His crucifixion and resurrection. From earth to heaven and back again accomplished the Father's grand plan of redemption which He had given to His Son (Jn 17:4). Bob Utley - As pre-existence was asserted in John 1:1, so Jesus’ restoration to glory and power is asserted in this verse (cf. Jn 17:5, 24). NET NOTE - The statement I am leaving the world and going to the Father (pater) is a summary of the entire Gospel of John. It summarizes the earthly career of the Word made flesh, Jesus of Nazareth, on his mission from the Father to be the Savior of the world, beginning with his entry into the world as he came forth from God and concluding with his departure from the world as he returned to the Father. Related Resources: What is the meaning of the Incarnation of Christ? | GotQuestions.org What is the meaning and importance of the ascension of Jesus John 16:29 His disciples said, “Lo, now You are speaking plainly and are not using a figure of speech. KJV John 16:29 His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb. BGT John 16:29 Λέγουσιν οἱ μαθηταὶ αὐτοῦ· ἴδε νῦν ἐν παρρησίᾳ λαλεῖς καὶ παροιμίαν οὐδεμίαν λέγεις. NET John 16:29 His disciples said, "Look, now you are speaking plainly and not in obscure figures of speech! CSB John 16:29 "Ah!" His disciples said. "Now You're speaking plainly and not using any figurative language. ESV John 16:29 His disciples said, "Ah, now you are speaking plainly and not using figurative speech! NIV John 16:29 Then Jesus' disciples said, "Now you are speaking clearly and without figures of speech. NLT John 16:29 Then his disciples said, "At last you are speaking plainly and not figuratively. NRS John 16:29 His disciples said, "Yes, now you are speaking plainly, not in any figure of speech! NJB John 16:29 His disciples said, 'Now you are speaking plainly and not using veiled language. NAB John 16:29 His disciples said, "Now you are talking plainly, and not in any figure of speech. YLT John 16:29 His disciples say to him, 'Lo, now freely thou dost speak, and no similitude speakest thou; MIT John 16:29 His disciples said to him, "See—now you are speaking plainly, not saying anything in figurative speech. figure of speech, John 16:25 His disciples (mathetes) said, “Lo (calls for special attention), now You are speaking plainly (parrhesia) and are not using a figure of speech (paroimia - cryptic sayings, veiled language)- This sounds good but I am not sure they really understood what they were saying. For example, they still did not understand He would rise from the dead until the moment they saw Him on Sunday. I agree with Carson's assessment that the disciples' reply was a bit "over-confident Now we can see (oidamen, lit. ‘we know’ v30) echoes other false claims to knowledge in this Gospel (e.g. Jn 3:2; 6:42; 7:27; cf. Duke, IRONY IN THE FOURTH GOSPEL pp. 57–59 - SEE DUKE'S ANALYSIS OF WHAT HE TERMS THEIR "SUPERFICIAL CONFESSION"). (BORROW The Gospel According to John PAGE 548) Kenneth Gangel commenting on vv 30-31 adds "Of course, naiveté still clouded their thinking. They did not yet have the Spirit’s illumination. The difference between not understanding and understanding the Bible comes not from years of seminary training, but from the presence and teaching ministry of the Holy Spirit." (SEE Holman New Testament Commentary - John - Page 304) John