Bible Heaven/Bible Heaven.iso/robertsn/rwp-joh/joh16.rwp

Text File | 1993-03-13 | 18KB | 327 lines

16:1 {That ye should not be made to stumble} (\hina mê
skandalisthête\). Purpose clause with negative \mê\ and first
aorist passive of \skandalizô\, common verb in the Synoptics (#Mt
13:21|) "the \skandala\ of faith, the stumblingblocks which trip
up a disciple" (Bernard), in John only #6:61| and here (cf. #1Jo
2:10|).

16:2 {They shall put you out of the synagogues} (\aposunagôgous
poiêsousin humas\). "They will make you outcasts from the
synagogues." Predicate accusative of the compound adjective
\aposunagôgos\ for which see #9:22; 12:42|. {Yea} (\all'\). Use
of \alla\ as co-ordinating conjunction, not adversative. {That}
(\hina\) not in the sense of "when" (\hote\), but as in #12:23|
for God's purpose (#Lu 2:34|, \hopôs\). {Shall think} (\doxêi\).
First aorist active subjunctive of \dokeô\. "So blind will he be"
(Bernard). {That he offereth service unto God} (\latreian
prospherein tôi theôi\). Infinitive (present active) indirect
discourse after \doxêi\. For the phrase see #Heb 6:1ff.; 8:3ff.;
9:7ff|. The rabbis so felt when they crucified Jesus and when
they persecuted the disciples (#Ac 6:13; 7:57f.|). No persecution
is more bitter than when done by religious enthusiasts and bigots
like the Spanish Inquisition.

16:3 {Because} (\hoti\). Definite reason for the religious hatred
is ignorance of God and Christ as in #15:21|.

16:4 {Have I spoken} (\lelalêka\). Perfect active indicative as
in #15:11; 16:1|. Solemn repetition. {When their hour is come}
(\hotan elthêi hê hôra autôn\). Indefinite temporal clause,
\hotan\ with the second aorist active subjunctive of \erchomai\,
"whenever their hour comes." The time appointed for these things.
{Now that} (\hoti\). Simply "that" (declarative conjunction in
indirect discourse. Forewarned is to be forearmed. Cf. #13:19|.
{From the beginning} (\ex archês\). As in #6:64| but practically
like \ap' archês\ in #15:27|. While Christ was with them, he was
the object of attack (#15:18|).

16:5 {And none of you asketh me} (\kai oudeis ex humôn erôtâi
me\). Adversative use of \kai\="and yet" as in #1:10|. Now that
they realize that Jesus is going, the thoughts of the disciples
turn on themselves and they cease asking the query of Peter
(#13:36|).

16:6 {Sorrow hath filled} (\hê lupê peplêrôken\). This word is
not used of Jesus in the Gospels, in John only in this chapter.
Perfect active indicative of \plêroô\. They do not see their way
to go on without Jesus.

16:7 {It is expedient for you} (\sumpherei humin\). Present
active indicative of \sumpherô\, old verb to bear together. See
#11:50| where the phrase is used by Caiaphas "for us," here "for
you" (\humin\ ethical dative). {That I go away} (\hina egô
apelthô\). Subject clause the subject of \sumpherei\, \hina\ and
second aorist active subjunctive of \aperchomai\. The reason
(\gar\) for this startling statement follows. {If I go not away}
(\ean mê apelthô\). Third-class condition with \ean\ and the
negative \mê\ with \apelthô\ as before. {Will not come} (\ou mê
elthêi\). Strong double negative with second aorist active
subjunctive of \erchomai\. The Holy Spirit was, of course,
already at work in the hearts of men, but not in the sense of
witnessing as Paraclete which could only take place after Jesus
had gone back to the Father. {But if I go} (\ean de poreuthô\).
Third-class condition again (\ean\ and the first aorist passive
subjunctive of \poreuomai\). {I will send} (\pempsô\). First
person future as in #15|.

16:8 {And he} (\kai ekeinos\). Emphatic demonstrative masculine
pronoun. {When he is come} (\elthôn\). Second aorist active
participle of \erchomai\, "having come" or "coming." {Will
convict the world} (\elegxei ton kosmon\). Future active of
\elegchô\, old word for confuting, convicting by proof already in
#3:29; 8:46|. Jesus had been doing this (#7:7|), but this is
pre-eminently the work of the Holy Spirit and the most needed
task today for our complacent age. {In respect of sin} (\peri
hamartias\). Concerning the reality of sin as missing the mark
and as wronging God and man, and not a mere slip or animal
instinct or devoid of moral responsibility or evil. Some
scientists and psychologists (Freudians and behaviourists) seem
bent on destroying man's sense of sin. Hence crime waves even in
youth. {And of righteousness} (\kai peri dikaiosunês\). The
opposite of "sin" and to be yearned for after conviction. Cf. #Ro
1:19-3:21| about the necessity of the God-kind of righteousness
and the Sermon on the Mount for Christ's idea of righteousness.
{And of judgment} (\kai peri kriseôs\). As certain to come as
condemnation because of sin and the lack of righteousness. These
are not played out motives in human life, but basal. For this
ministry we have the help of the Paraclete. The Paraclete is here
spoken of "not as man's advocate with God (#1Jo 2:1|), but as
Christ's advocate with the world" (Bernard).

16:9 {Because they believe not on me} (\hoti ou pisteuousin eis
eme\). Without this conviction by the Paraclete such men actually
have a pride of intellectual superiority in refusing to believe
on Jesus.

16:10 {And ye behold me no more} (\kai ouketi theôreite me\).
With the bodily eyes and without the Holy Spirit they are unable
to behold Jesus with the spiritual vision (#14:19|). Without
Christ they lose the sense of righteousness as is seen in the
"new morals" (immorality, loose views of marriage, etc.).

16:11 {Because the prince of this world hath been judged} (\hoti
ho archôn tou kosmou toutou kekritai\). Cf. #12:31; 14:31| for
the title. Perfect passive indicative of \krinô\. He stands
condemned. The sinful world is in his grip, but he will be cast
out (#12:31|).

16:12 {But ye cannot bear them now} (\all' ou dunasthe bastazein
arti\). The literal sense of \bastazô\, to bear, occurs in
#12:6|. For the figurative as here see #Ac 15:10|. The untaught
cannot get the full benefit of teaching (#1Co 3:1; Heb 5:11-14|).
The progressive nature of revelation is a necessity.

16:13 {Howbeit} (\de\). One of the most delicate and difficult
particles to translate, varying from "and" to "but." {When he,
the Spirit of truth, is come} (\hotan elthêi ekeinos, to pneuma
tês alêtheias\). Indefinite relative clause (\hotan\ and the
second aorist active subjunctive of \erchomai\, no _futurum
exactum_), "whenever he comes." Note \ekeinos\ (masculine
demonstrative pronoun, though followed by neuter \pneuma\ in
apposition. See #15:26| for this phrase about the Holy Spirit. He
shall guide you (\hodêgêsei humas\). Future active of old verb
\hodêgeô\ (from \hodêgos\, from \hodos\, way, \hêgeomai\, to
lead). See #Ps 24:5| for "lead me into thy truth" (\hodêgêson me
eis tên alêtheian sou\). Christ is both the Way and the Truth
(#14:6|) and the Holy Spirit is the Guide who shows the way to
the Truth (verse #14|). This he does gradually. We are still
learning the truth in Christ. {From himself} (\aph' heautou\). In
this he is like Christ (#1:26; 12:49; 14:10|). {He shall declare}
(\anaggelei\). Future active of \anaggellô\, as in #4:25|. See it
also repeated in verse #14|. {The things that are yet to come}
(\ta erchomena\). Neuter plural articular participle of
\erchomai\, "the coming things." This phrase only here in the
N.T. The things already begun concerning the work of the Kingdom
(#Lu 7:19ff.; 18:30|) not a chart of future history. See #Lu
7:20; Joh 6:14; 11:27| for \ho erchomenos\ (the coming one) used
of the Messiah.

16:14 {He shall glorify me} (\ekeinos eme doxasei\). This is the
glory of the Holy Spirit, to glorify Jesus Christ. {For he shall
take of mine} (\hoti ek tou emou lêmpsetai\). Future middle of
\lambanô\ and a definite promise of the Spirit's guidance in
interpreting Christ. One need only refer to Peter's sermon at
pentecost after the coming of the Holy Spirit, to Peter's
Epistles, to Paul's Epistles, to Hebrews, to John's Epistles, to
see how under the tutelage of the Holy Spirit the disciples grew
into the fulness of the knowledge of God in the face of Christ
(#2Co 6:4|).

16:15 {Therefore said I} (\dia touto eipon\). Jesus explains how
and why the Holy Spirit can and will reveal to the disciples what
they need to know further concerning him. They had failed so far
to understand Christ's words about his death and resurrection.
The Holy Spirit as Guide and Teacher will teach them what they
can only receive and understand after the resurrection and
ascension of Jesus.

16:16 {A little while} (\mikron\). The brief period now till
Christ's death as in #7:33; 13:33; 14:19|. {Again a little while}
(\palin mikron\). The period between the death and the
resurrection of Jesus (from Friday afternoon till Sunday
morning). {Ye shall see me} (\opsesthe me\). Future middle of
\optomai\, the verb used in #1:51; 16:22| as here of spiritual
realities (Bernard), though \theôreô\ is so used in #20:14|.

16:17 {Some of the disciples} (\ek tôn mathêtôn autou\). Ellipsis
of time (some) before \ek\ as in #7:40|. Jesus seemed to
contradict himself, for the disciples took both verbs in the same
sense and were still puzzled over the going to the Father of
#14:3|. But they talk to one another, not to Jesus.

16:18 {We know not what he saith} (\ouk oidamen ti lalei\). The
questions to Jesus cease and the disciples frankly confess to
each other their own ignorance.

16:19 {Jesus perceived} (\egnô Iêsous\). Second aorist active
indicative of \ginôskô\. {That they were desirous to ask him}
(\hoti êthelon auton erôtâin\). Imperfect active tense of \thelô\
in indirect discourse instead of the retention of the present
\thelousin\ (the usual idiom), just like our English. Their
embarrassment was manifest after four inquiries already (Peter,
Thomas, Philip, Judas). So Jesus takes the initiative.

16:20 {Ye shall weep and lament} (\klausete kai thrênêsete\).
Future active of \klaiô\ and \thrêneô\, both old words (for
\klaiô\ see #Joh 11:31|, for \thrêneô\ see #Mt 11:17|), both
words used of the loud lamentations so common in the east. {Shall
rejoice} (\charêsetai\). Second future passive of \chairô\ in
violent contrast. Picture the women on the way to the Cross (#Lu
23:27|, \ekoptonto kai ethrênoun\, two descriptive imperfects)
and Mary Magdalene by the tomb (#Joh 20:11|, \klaiousa\). {Ye
shall be sorrowful} (\lupêthêsesthe\). First future passive of
\lupeô\, word for inward grief. See the change from sorrow to joy
in #20:14-16| when "they disbelieved for joy" (#Lu 24:41|). So
violent was the reaction on the sudden appearance of Jesus.

16:21 {A woman} (\hê gunê\). "The woman," any woman. {When she is
in travail} (\hotan tiktêi\). Indefinite temporal clause,
"whenever she is about to bear (or give birth)," \hotan\ and
present active subjunctive of \tiktô\, common O.T. image for
pain. {Her hour is come} (\êlthen hê hôra autês\). Second aorist
active indicative, timeless aorist, "her hour" for giving birth
which she knows is like a living death. {But when she is
delivered of the child} (\hotan de gennêsêi to paidion\).
Indefinite temporal clause with \hotan\ and first aorist active
subjunctive of \gennaô\. "But whenever she bears the child." {The
anguish} (\tês thlipseôs\). Genitive case after \mnêmoneuei\ of
\thlipsis\, usual word for tribulation (#Mt 13:21|). {Is born}
(\egennêthê\). First aorist (effective) passive indicative of
\gennaô\.

16:22 {And ye therefore now} (\kai humeis oun nun\). See #8:38|
for like emphasis on {ye} (\humeis\). The "sorrow" (\lupên\) is
like that of the mother in childbirth (real, but fleeting, with
permanent joy following). The metaphor points, of course, to the
resurrection of Jesus which did change the grief of the disciples
to gladness, once they are convinced that Jesus has risen from
the dead. {But I will see you again} (\palin de opsomai humas\).
Future middle of \horaô\, to see. In verses #16,19| Jesus had
said "ye shall see me" (\opsesthe me\), but here we have one more
blessed promise, "I shall see you," showing "that we are the
objects of God's regard" (Westcott). {Shall rejoice}
(\charêsetai\). Second future passive of \chairô\. {Taketh away}
(\airei\). Present active indicative, futuristic present, but B D
have \arei\ the future active (shall take away). This joy is a
permanent possession.

16:23 {Ye shall ask me nothing} (\eme ouk erôtêsete\). Either in
the sense of question (original meaning of \erôtaô\) as in verses
#19,30| since he will be gone or in the sense of request or
favours (like \aiteô\ in this verse) as in #14:16; Ac 3:2|. In
verse #26| both \aiteô\ and \erôtaô\ occur in this sense. Either
view makes sense here. {If ye shall ask} (\an ti aitêsête\).
Third-class condition, \an\ like \ean\ with first aorist active
subjunctive of \aiteô\. Note »14:26| for "in my name."

16:24 {Hitherto} (\heôs arti\). Up till now the disciples had not
used Christ's name in prayer to the Father, but after the
resurrection of Jesus they are to do so, a distinct plea for
parity with the Father and for worship like the Father. {May be
fulfilled} (\êi peplêrômenê\). Periphrastic perfect passive
subjunctive of \plêroô\ in a purpose clause with \hina\. See
#15:11| for some verb (first aorist passive subjunctive with
\hina\) and #1Jo 1:4| for same form as here, emphasizing the
abiding permanence of the joy.

16:25 {In proverbs} (\en paroimiais\). See on »10:6| for this
word. {Shall tell} (\apaggelô\). Future active of \apaggellô\, to
report, correct text and not \anaggelô\ (verses #13,14,15|), as
in #1Jo 1:2f|. {Plainly} (\parrêsiâi\). See on »7:13| for this
word.

16:26 {I say not} (\ou legô\). "I speak not." Christ did pray for
the disciples before his death (#Joh 14:16; 17:9,15,24|) and he
prays also for sinners (#Lu 23:34; 1Jo 2:1|). Here it is the
special love of God for disciples of Jesus (#Joh 14:21,23; 17:23;
1Jo 4:19|). Note \aiteô\ and \erôtaô\ used in practically the
same sense as in verse #23|.

16:27 {Loveth} (\philei\). Present active indicative of \phileô\,
the word for warm and friendly love, here used of God's love for
the disciples, while in #3:16| \agapaô\ occurs of God's love for
the world. {Ye have loved me} (\pephilêkate\). Perfect active
indicative of \phileô\, "loved and still love me warmly." {And
have believed} (\pepisteukate\). Perfect active indicative again.
Recall the exhortation in #14:1|.

16:28 {I came out from the Father} (\exêlthon ek tou patros\).
Definite act (aorist), the Incarnation, with repetition of \ek\
(out of), while in verse #27| we have \para tou patros exêlthon\)
with no practical distinction between \ek\ and \para\ in
resultant idea. {Am come} (\elêlutha\). Perfect active indicative
of \erchomai\, as in #18:37|. The Incarnation is now a permanent
fact, once only a blessed hope (#11:27|). His leaving the world
and going to the Father does not set aside the fact of the
Incarnation. Both \aphiêmi\ (I leave) and \poreuomai\ (I go) are
futuristic present indicatives.

16:29 {No proverb} (\paroimian oudemian\). No wayside saying, no
dark saying. See #10:6; 16:25|.

16:30 {Now know we} (\nun oidamen\). They had failed to
understand the plain words of Jesus about going to the Father
heretofore (#16:5|), but Jesus read their very thoughts
(#16:19f.|) and this fact seemed to open their minds to grasp his
idea. {Should ask} (\erôtâi\). Present active subjunctive with
\hina\ in original sense of asking a question. {By this} (\en
toutôi\). In Christ's supernatural insight into their very
hearts. {From God} (\apo theou\). Compare \para tou patros\
(verse #27|) and \ek tou patros\ (verse #28|), \apo, ek, para\
all with the ablative of source or origin.

16:31 {Do ye now believe?} (\arti pisteuete;\). For \arti\ (just
now) see #9:19; 13:33,37|. Their belief in Christ was genuine _as
far as it went_, but perils await them of which they are
ignorant. They are too self-confident as their despair at
Christ's death shows.

16:32 {Cometh} (\erchetai\). Futuristic present middle indicative
of \erchomai\. {Yea, is come} (\kai elêluthen\). Explanatory use
of \kai\ and the perfect active indicative as in #12:23|. The
long-looked-for hour (\hôra\) is so close that it has virtually
begun. The time for the arrest of Jesus is near. See also #17:1|.
{That} (\hina\). See verse #2| for this same use of \hina\ (not
\hote\) with \erchomai hôra\. {Ye shall be scattered}
(\skorpisthête\). First aorist passive subjunctive of \skorpizô\,
used in #10:12| of sheep scampering from the wolf. Cf. #Mt 12:30;
Lu 11:33|. {To his own} (\eis ta idia\). "To his own home" as in
#1:11; 19:27|. So Appian VI. 23. {Shall leave} (\aphête\). Second
aorist subjunctive of \aphiêmi\ with \hina\. {And yet} (\kai\).
Clear case of \kai\ in adversative sense, not just "and."

16:33 {That in me ye may have peace} (\hina en emoi eirênên
echête\). Present active subjunctive of \echô\, "that ye may keep
on having peace in me," even when I am put to death, peace to be
found nowhere save in me (#14:27|). {Be of good cheer}
(\tharseite\). Imperative active from \tharsos\, courage (#Ac
28:15|). A word for courage in the face of danger, only here in
John, but see #Mt 9:2,22; Mr 10:49|. {I have overcome the world}
(\egô, nenikêka ton kosmon\). Perfect active indicative of
\nikaô\, to be victorious, to conquer. Always of spiritual
victory in the N.T. See #1Jo 5:4f|. This majestic proclamation of
victory over death may be compared with \tetelestai\ ({It is
finished}) in #Joh 19:30| as Christ died and with Paul's
\hupernikômen\ (we are more than conquerors) in #Ro 8:37|.