John 16:23

An answer to their askings is here promised, for their further comfort. Now there are two ways of asking: asking by way of enquiry, which is the asking of the ignorant; and asking by way of request, which is the asking of the indigent. Christ here speaks of both.

I. By way of enquiry, they should not need to ask (Joh 16:23): "In that day you shall ask me nothing;" ouk erōtēsete ouden - you shall ask no questions; "you shall have such a clear knowledge of gospel mysteries, by the opening of your understandings, that you shall not need to enquire" (as Heb 8:11, they shall not teach); "you shall have more knowledge on a sudden than hitherto you have had by diligent attendance." They had asked some ignorant questions (as Joh 9:2), some ambitious questions (as Mat 18:1), some distrustful ones (as Mat 19:27), some impertinent ones, (as Joh 21:21), some curious ones (as Act 1:6); but after the Spirit was poured out, nothing of all this. In the story of the apostles' Acts we seldom find them asking questions, as David, Shall I do this? Or, Shall I go thither? For they were constantly under a divine guidance. In that weighty case of preaching the gospel to the Gentiles, Peter went, nothing doubting, Act 10:20. Asking questions supposes us at a loss, or at least at a stand, and the best of us have need to ask questions; but we should aim at such a full assurance of understanding that we may not hesitate, but be constantly led in a plain path both of truth and duty.

Now for this he gives a reason (Joh 16:25), which plainly refers to this promise, that they should not need to ask questions: "These things have I spoken unto you in proverbs, in such a way as you have thought not so plain and intelligible as you could have wished, but the time cometh when I shall show you plainly, as plainly as you can desire, of the Father, so that you shall not need to ask questions."

1. The great thing Christ would lead them into was the knowledge of God: "I will show you the Father, and bring you acquainted with him." This is that which Christ designs to give and which all true Christians desire to have. When Christ would express the greatest favour intended for his disciples, he tells them that it would, show them plainly of the Father; for what is the happiness of heaven, but immediately and everlastingly to see God? To know God as the Father of our Lord Jesus Christ is the greatest mystery for the understanding to please itself with the contemplation of; and to know him as our Father is the greatest happiness for the will and affections to please themselves with the choice and enjoyment of.

2. Of this he had hitherto spoken to them in proverbs, which are wise and instructive sayings, but figurative, and resting in generals. Christ had spoken many things very plainly to them, and expounded his parables privately to the disciples, but, (1.) Considering their dulness, and unaptness to receive what he said to them, he might be said to speak in proverbs; what he said to them was as a book sealed, Isa 29:11. (2.) Comparing the discoveries he had made to them, in what he had spoken to their ears, with what he would make to them when he would put his Spirit into their heart, all hitherto had been proverbs. It would be a pleasing surprise to themselves, and they would think themselves in a new world, when they would reflect upon all their former notions as confused and enigmatical, compared with their present clear and distinct knowledge of divine things. The ministration of the letter was nothing to that of the Spirit, Co2 3:8-11. (3.) Confining it to what he had said of the Father, and the counsels of the Father. what he had said was very dark, compared with what was shortly to be revealed, Col 2:2.

3. He would speak to them plainly, parrēsia - with freedom, of the Father. When the Spirit was poured out, the apostles attained to a much greater knowledge of divine things than they had before, as appears by the utterance the Spirit gave them, Act 2:4. They were led into the mystery of those things of which they had previously a very confused idea; and what the Spirit showed them Christ is here said to show them, for, as the Father speaks by the Son, so the Son by the Spirit. But this promise will have its full accomplishment in heaven, where we shall see the Father as he is, face to face, not as we do now, through a glass darkly (Co1 13:12), which is matter of comfort to us under the cloud of present darkness, by reason of which we cannot order our speech, but often disorder it. While we are here, we have many questions to ask concerning the invisible God and the invisible world; but in that day we shall see all things clearly, and ask no more questions.

II. He promises that by way of request they should ask nothing in vain. it is taken for granted that all Christ's disciples give themselves to prayer. He has taught them by his precept and pattern to be much in prayer; this must be their support and comfort when he had left them; their instruction, direction, strength, and success, must be fetched in by prayer. Now,

1. Here is an express promise of a grant, Joh 16:23. The preface to this promise is such as makes it inviolably sure, and leaves no room to question it: "Verily, verily, I say unto you, I pledge my veracity upon it." The promise itself is incomparably rich and sweet; the golden sceptre is here held out to us, with the word, What is thy petition, and it shall be granted? For he says, Whatsoever you shall ask the Father in my name, he will give it to you. We had it before, Joh 14:13. What would we more? The promise is as express as we can desire. (1.) We are here taught how to seek; we must ask the Father in Christ's name; we must have an eye to God as a Father, and come as children to him; and to Christ as Mediator, and come as clients. Asking of the Father includes a sense of spiritual blessings, with a conviction that they are to be had from God only. It included also humility of address to him, with a believing confidence in him, as a Father able and ready to help us. Asking in Christ's name includes an acknowledgment of our own unworthiness to receive any favour from God, a complacency in the method God has taken of keeping up a correspondence with us by his Son, and an entire dependence upon Christ as the Lord our Righteousness. (2.) We are here told how we shall speed: He will give it to you. What more can we wish for than to have what we want, nay, to have what we will, in conformity to God's will, for the asking? He will give it to you from whom proceedeth every good and perfect gift. What Christ purchased by the merit of his death, he needed not for himself, but intended it for, and consigned it to, his faithful followers; and having given a valuable consideration for it, which was accepted in full, by this promise he draws a bill as it were upon the treasury in heaven, which we are to present by prayer, and in his name to ask for that which is purchased and promised, according to the true intent of the new covenant. Christ had promised them great illumination by the Spirit, but they must pray for it, and did so, Act 1:14. God will for this be enquired of. He had promised them perfection hereafter, but what shall they do in the mean time? They must continue praying. Perfect fruition is reserved for the land of our rest; asking and receiving are the comfort of the land of our pilgrimage.

2. Here is an invitation for them to petition. It is thought sufficient if great men permit addresses, but Christ calls upon us to petition, Joh 16:24.

(1.) He looks back upon their practice hitherto: Hitherto have you asked nothing in my name. This refers either [1.] To the matter of their prayers: "You have asked nothing comparatively, nothing to what you might have asked, and will ask when the Spirit is poured out." See what a generous benefactor our Lord Jesus is, above all benefactors; he gives liberally, and is so far from upbraiding us with the frequency and largeness of his gifts that he rather upbraids us with the seldomness and straitness of our requests: "You have asked nothing in comparison of what you want, and what I have to give, and have promised to give." We are told to open our mouth wide. Or, [2.] To the name in which they prayed. They prayed many a prayer, but never so expressly in the name of Christ as now he was directing them to do; for he had not as yet offered up that great sacrifice in the virtue of which our prayers were to be accepted, nor entered upon his intercession for us, the incense whereof was to perfume all our devotions, and so enable us to pray in his name. Hitherto they had cast out devils, and healed diseases, in the name of Christ, as a king and a prophet, but they could not as yet distinctly pray in his name as a priest.

(2.) He looks forward to their practice for the future: Ask and you shall receive, that your joy may be full. Here, [1.] He directs them to ask for all that they needed and he had promised. [2.] He assures them that they shall receive. What we ask from a principle of grace God will graciously give: You shall receive it. There is something more in this than the promise that he will give it. He will not only give it, but give you to receive it, give you the comfort and benefit of it, a heart to eat of it, Ecc 6:2. [3.] That hereby their joy shall be full. This denotes, First. The blessed effect of the prayer of faith; it helps to fill up the joy of faith. Would we have our joy full, as full as it is capable of being in this world, we must be much in prayer. When we are told to rejoice evermore, it follows immediately, Pray without ceasing. See how high we are to aim in prayer - not only at peace, but joy, a fulness of joy. Or, Secondly, The blessed effects of the answer of peace: "Ask, and you shall receive that which will fill your joy." God's gifts, through Christ, fill the treasures of the soul, they fill its joy, Pro 8:21. "Ask for the gift of the Holy Ghost, and you shall receive it; and whereas other knowledge increaseth sorrow (Ecc 1:18), the knowledge he gives will increase, will fill, your joy."

3. Here are the grounds upon which they might hope to speed (Joh 16:26, Joh 16:27), which are summed up in short by the apostle (Jo1 2:1): "We have an advocate with the Father."

(1.) We have an advocate; as to this, Christ saw cause at present not to insist upon it, only to make the following encouragement shine the brighter: "I say not unto you that I will pray the Father for you. Suppose I should not tell you that I will intercede for you, should not undertake to solicit every particular cause you have depending there, yet it may be a general ground of comfort that I have settled a correspondence between you and God, have erected a throne of grace, and consecrated for you a new and living way into the holiest." He speaks as if they needed not any favours, when he had prevailed for the gift of the Holy Ghost to make intercession within them, as Spirit of adoption, crying Abba, Father; as if they had no further need of him to pray for them now, but we shall find that he does more for us than he says he will. Men's performances often come short of their promises, but Christ's go beyond them.

(2.) We have to do with a Father, which is so great an encouragement that it does in a manner supersede the other: "For the Father himself loveth you, philei humas, he is a friend to you, and you cannot be better befriended." Note, The disciples of Christ are the beloved of God himself. Christ not only turned away God's wrath from us, and brought us into a covenant of peace and reconciliation, but purchased his favour for us, and brought us into a covenant of friendship. Observe what an emphasis is laid upon this "The Father himself loveth you, who is perfectly happy in the enjoyment of himself, whose self-love is both his infinite rectitude and his infinite blessedness; yet he is pleased to love you." The Father himself, whose favour you have forfeited, and whose wrath you have incurred, and with whom you need an advocate, he himself now loves you. Observe, [1.] Why the Father loved the disciples of Christ: Because you have loved me, and have believed that I am come from God, that is, because you are my disciples indeed: not as if the love began on their side, but when by his grace he has wrought in us a love to him he is well pleased with the work of his own hands. See here, First, What is the character of Christ's disciples; they love him, because they believe he came out from God, is the only-begotten of the Father, and his high-commissioner to the world. Note, Faith in Christ works by love to him, Gal 5:6. If we believe him to be the Son of God, we cannot but love him as infinitely lovely in himself; and if we believe him to be our Saviour, we cannot but love him as the most kind to us. Observe with what respect Christ is pleased to speak of his disciples' love to him, and how kindly he took it; he speaks of it as that which recommended them to his Father's favour: "You have loved me and believed in me when the world has hated and rejected me; and you shall be distinguished yourselves." Secondly, See what advantage Christ's faithful disciples have, the Father loves them, and that because they love Christ; so well pleased is he in him that he is well pleased with all his friends. [2.] What encouragement this gave them in prayer. They need not fear speeding when they came to one that loved them, and wished them well. First, This cautions us against hard thoughts of God. When we are taught in prayer to plead Christ's merit and intercession, it is not as if all the kindness were in Christ only, and in God nothing but wrath and fury; no, the matter is not so, the Father's love and good-will appointed Christ to be the Mediator; so that we owe Christ's merit to God's mercy in giving him for us. Secondly, Let it cherish and confirm in us good thoughts of God. Believers, that love Christ, ought to know that God loves them, and therefore to come boldly to him as children to a loving Father.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Joh_16:23-27

And in that day ye shall ask Me nothing

The characteristics of the Christian age

I.

COMPLETE REVELATION

1. The subject: the Father; His nature: God; His character: love; His purpose: salvation.

2. The medium: Christ; the Fathers Son, Ambassador, Revealer.

II. ADEQUATE ILLUMINATION.

1. Clear. No longer in proverbs, parables, or veiled forms is the truth presented by the Spirit, but in plain and easy-to-be-understood propositions (Joh_16:25).

2. Sufficient. Enjoying the Spirits teaching, the Christian needs not to ask of any external authority (Joh_16:23; cf. Heb_8:11).

III. PERFECT CONCLUSION.

1. On the part of the Christian.

(1) Liberty in prayer. He may ask of the Father anything (verses 2326).

(2) Success in prayer--guaranteed by the Christians plea, Christs name (Joh_16:24; Joh_16:26); the Saviours intercession (Joh_16:26); the Fathers love (Joh_16:27).

2. On the part of the Father.

(1) Loving Christs people (Joh_16:27).

(2) Granting their requests (Joh_16:23).

IV. AUGMENTING EXULTATION.

1. The nature of it. The joy of the Christian is always

(1) Inward.

(2) Spiritual.

(3) Progressive.

(4) Permanent.

2. The cause of it.

(1) The Spirits indwelling.

(2) The souls beholding of Christ (Joh_16:22).

(3) The Fathers giving (Joh_16:23).

Lessons:

1. The superiority of the Christian age to all that have preceded.

2. The increased responsibility of all who live in it. (T. Whitelaw, D. D.)

What that day wilt bring forth

There are here three jewels which Christ sets in a cluster, the juxtaposition making each brighter, and gives to us for a parting keepsake. Our English word ask means two things, either to question in order to get information or to beseech, in order to get gifts. In the former sense the word is employed in the first clause with distinct reference to the disciples desire to ask Him a very foolish question a moment or two before; and in the second it is employed in the central portion of my text.

I. NO MORE QUESTIONINGS.

1. Do not you think that the disciples would be tempted to say, Then what are we to do? To them the thought was despair rather than advance; but in Christs eyes it was progress. It is better for a boy to puzzle out the meaning of a Latin book by his own brains and a lexicon than lazily to use an interlinear translation. Many eager Christian souls, hungering after certainty and rest, have east themselves into the arms of an infallible pope. I doubt whether any such questioning mind has found what it sought; and I am sure that it has taken a step downwards. We gain by losing the visible Christ.

2. For what have we instead?

(1) A completed revelation. Unspeakably precious as were and are the words of Christ, His deeds are far more. The death of Christ has told us things that Christ before His death could not tell. His resurrection has east light upon all the darkest places of mans destiny which before He could not by any words so illuminate. The ascension of Christ has opened doors for thought, for faith, for hope which were fast closed, until He had burst them asunder and passed to His throne. We have a completed revelation, and therefore we need ask Him nothing.

(2) A Divine Spirit to teach us by blessing the exercise of our own faculties, and guiding us, not, indeed, into all the intellectual aspects of Christian truth, but into the loving possession, as a power in our lives, of all the truth that we need to raise us to the likeness of Christ.

3. Only remember that such a method of teaching needs that we use that revelation and submit ourselves to the teaching of that Spirit, and make everything that we know a factor in shaping what we do and are. And if we do this we shall not need to envy those that could go to Him with their questions, for He will come to us with His all-satisfying answers.

4. Ah! but you say, look at a divided Christendom and at my own difficulties. Well, as for a divided Christendom, saintly souls are all of one Church. And however they may formulate the intellectual aspects of their creed, when they come to pray they say the same things, and we all sing their songs. So the divisions are like the surface cracks on a dry field, and a few inches down there is continuity. And as for the difficulty of knowing what I am to believe about controverted questions, no doubt there will remain many gaps in the circle of our knowledge and much left obscure; but if we will keep ourselves near the Master, and use the helps that He gives us we shall not walk in darkness, but shall have light enough to be the Light of Life.

II. SATISFIED DESIRES.

1. This second great promise substantially appeared in a former part of these discourses with a very significant difference. Whatsoever ye shall ask in My name that will I do. If ye shall ask anything in My name I will do it. There Christ presented Himself as the Answerer, because His purpose was to set forth His going to the Father as His elevation to a yet loftier position. Here He sets forth the Father as the Answerer, because His purpose is to point away from undue dependence on His own corporeal presence. But consider how much is involved in that fact, that, as a matter of course, our Lord alternates the two forms, and sometimes says, I will do it, and sometimes says, The Father will do it. Does it not point to that great and blessed truth, Whatsoever thing the Father doeth that also doeth the Son likewise.

2. But passing from that, note the limitation to the broad universality of the declaration. If ye shall ask anything in My name. There is the definition of Christian prayer. And what does it mean?

(1) Is a prayer which is reeking with self-will hallowed because the man says, as a kind of charm at the end of it, For Christs sake. Amen? Surely not! The name of Christ is His whole revealed character. So these disciples could not pray in His name hitherto, because His character was not all revealed. Therefore, to pray in His name is to pray recognizing what He is, as revealed in His life and death and resurrection and ascension, and to base all our dependence for acceptance of our prayers upon that revealed character.

(2) Are any kind of wishes which are presented in dependence upon Christ certain to be fulfilled? Certainly not! My name means exactly what the same phrase means when it is applied to us. If I do something in your name I do it on your behalf, as your representative. And if we pray in Christs name, that implies the harmony of our wills with His. Heathen prayer is the violent effort to make God will what I wish. Christian prayer is the submissive effort to make my wish what God wills.

3. Notice how certain such prayer is of being answered. If it is in harmony with the will of God, it is sure not to be offered in vain. Our Revised Version reads, He will give it you in My name. Gods gifts come down through the same channel through which our prayer goes up. But, whether that be the true collocation or no, mark the plain principle, that only desires which are in harmony with the Divine will are sure of being satisfied. What is a bad thing for a child cannot be a good thing for a man. If you want to spoil your child you say, What do you want, my dear? tell me and you shall have it. God knows a great deal better what is good for us; and so He says: Delight thyself in the Lord, and He will give thee the desires of thine heart. He who prays in Christs name must pray Christs prayer, Not My will but Thine be done. To him who can thus pray, every door in Gods treasure-house flies open, and he may take as much of the treasure as he desires. And the Master bends lovingly over such a soul, and says: What wilt thou that I should do unto thee? Be it unto thee even as thou wilt.

III. THE PERFECT JOY WHICH FOLLOWS UPON THESE TWO. Is it possible, then, that amidst all changes and the sorrows we may have a deep and stable joy? That your joy may be full, says my text, or fulfilled, like some jewelled, golden cup charged to the very brim with rich and quickening wine, so that there is no room for a drop more. Was anybody ever so blessed that he could not be more so? Jesus Christ says it may be so, and He tells us how. Bring your desires into harmony with Gods, and you will have nothing unsatisfied amongst them; and so you will be blessed to the full. And though sorrow comes, still we may be blessed. There are some flowers which only bloom in the night; and white blossoms are visible with startling plainness in the twilight, when all the flaunting purples and reds are hid. Conclusion: There are only two courses before us. Either a life with superficial, transitory, incomplete gladnesses, and an aching centre of vacuity and pain, or one which in its outward aspects has much about it that is sad and trying, but down in the heart of it is calm and joyful. Even in laughter the heart is sorrowful, &c. But the ransomed of the Lord shall return, &c. (A. Maclaren, D.D.)

All questions answered

Many were the questions which the disciples had put to their Lord in the pride and ignorance of their as yet imperfectly spiritualized hearts (see Mat_18:1; Luk_9:54; Act_1:6). But our Lord says that in that day, when He shall have given them the Comforter, they shall ask Him no more such questions, for that He should guide them into all truth.

I. THIS PROMISE HAS COME DOWN TO EVERY DISCIPLE OF CHRIST. What question is there that we need to put to our Lord? The grand question of all--What shall I do to be saved? has long ago been distinctly answered. But, for the sake of illustration, let us put this question under some of its particulars. Shall a man ask of Christ

1. Are my sins forgiven me? answer me by showing me some token of it. He has been answered already. Instead of asking Christ he has to ask his own heart and conscience before Christ. Have they been truly turned unto Him? Is the heart in communion with the Holy Spirit? Is the conscience directed by Christs Word? Are thus sins forsaken? Then there is at once a plain answer.

2. Wilt Thou be my Helper and Defender? He has been answered already. Does he make Christ his Help and Defence, his Rock and his Fortress? Does he use the means which He has furnished? If so, then he has received a clear answer, and needs no other.

3. Shall I inherit eternal life? He has been answered already. Is he really seeking eternal life, striving with all his strength to enter in? Are his affections set on the things which are above? If his heart and conscience tell him this, he has had an answer sufficient. Will he tempt Christ by asking twice over?

4. And in the last hour shall a man ask of Christ, Whither am I going? He has been answered already most distinctly. Let him ask his own heart and conscience upon which road he has been travelling; where has the Lord found him when the fear of approaching death surprised him. Was he on the narrow road of holiness, or on the broad road of sin? If he will ask this of his heart and conscience they will tell him at once, and may warn him to such repentance as may yet be possible. But if he decline this search, then assuredly instead of having an answer from Christ, who is the Truth, he will have it from the father of lies.

II. SEE, THEREFORE, THE BLESSEDNESS OF THE CHRISTIAN.

1. He has no doubts; the words of his Master are yea and amen, and he has heard them. That is surely but an indifferent servant who requires his orders to be repeated from his masters mouth.

2. He has no perplexities. The direction of the Lord, and the truth and comfort of the Holy Spirit, drive away all darkness and uncertainty.

3. He has no fears, he is a soldier that can both endure hardness and stand in the fight. He is content to await in patience the sign of the Son of Man, and meanwhile gathers clearer and clearer answers from a heart and conscience well questioned, daily examined.

III. THUS WE SHALL PROCEED IN A WAY OF PREPARATION FOR THE LAST SEARCHING EXAMINATION, when we shall have to give answers to our Lord and Judge concerning all that He hath given and taught us. All questioning will then be openly on His side, and all answering openly also on ours. Even the prayer of our petitions will then cease, for there will be nothing left to ask for in that day. Only the prayer of praise, adoration, and thanksgiving shall remain, and that shall remain for all eternity. (R. W.Evans, B. D.)

No want in the presence of Jesus

Why does Christs personal presence in heaven, now that He is glorified, take away the necessity for prayer in the case of the glorified? Because--

I. GOD IS IN CHRIST, AND GOD IS AN OPEN FOUNTAIN OF GOOD TO EVERY BEING IN FRIENDSHIP WITH HIM. Who asks for water when he is standing by a fountain? Who asks for light when the summer sun at the meridian is shining upon him? And who asks to be blessed when God fully blesses him?

II. CHRISTS LOVE FOR HIS DISCIPLES IS SUCH THAT HE CANNOT BE WITH THEM WITHOUT FILLING THEM WITH GOOD. When a man of sorrows and acquainted with grief, He could never be with His disciples without blessing them. How much more now in His state of glorification! Because the crown of Christ is as much yours as His Cross. He died for you, and it is an equally glorious truth that He lives for you. So it is utterly impossible that you can lack, when with Christ, any good thing.

III. THE MINISTRATIONS OF THE SAVIOUR, WHEN OUR HEARTS ARE RIGHT, AS THEY WILL BE VERY SOON, CANNOT FAIL TO SATISFY US. At present even God, the Father of all, does not please you. You have made a sort of calculation of what God should give you in the shape of temporal good. If that be given, you are pleased and thankful, but if that be withheld, you murmur. Why? Because you do not trust the Giver. In the degree of your love and trust, you see that all things work together for good.

IV. PRAYER CAN ONLY BE MADE IN WANT. Prayer is asking God to supply our need. Now, when all our need is supplied, the necessity for prayer is, of course, taken away. Prayer is not consistent with a perfect state of being. It is the cry of infancy. You will in heaven be men. Prayer is the call of helplessness and the wail of sorrow. But in that day Christ will open Himself to you as a fountain of good, and then ye shall ask nothing. Meetness for that place consists in the spirit of praise, and not in the spirit of prayer. Conclusion:

1. Persevere in prayer even when prayer is hard work, for the labour and agony connected with prayer are only temporal. Great burthens are easily carried if we be only told that we have to carry them over a short distance. Shortly, you will have everything you can desire.

2. Anticipate joyously the future. You will have, most likely, a night of tribulation to go through, but born of that night will be the brightest of days. (S. Martin.)

Whatsoever ye shall ask the Father in My name He will give it you

Praying in the name of Jesus Christ

I. WHAT IT IS TO PRAY IN THE NAME OF JESUS CHRIST. Negatively, it is not a bare mentioning His name in prayer, and concluding our prayers therewith (Mat_7:21). We must begin, carry on, and conclude our prayers in the name of Christ (Col_3:17). The saints use the words, through Jesus Christ our Lord (1Co_15:57); but the virtue is not in the words, but in the faith wherewith they are used. But, alas these are often produced as an empty scabbard, while the sword is away. Positively: we may take it up in these four things.

1. We must go to God at Christs command, and by order from Him Mat_18:20). If a poor body can get a recommendation from a friend to one that is able to help him, he comes with confidence and tells such a one has sent me to you. Christ is such a friend (verse 24). This implies

(1) The souls being come to Christ in the first place (chap. 15:7).

(2) That, however, believers in Christ are relieved of the burden of total indigence (Joh_4:14), yet while they are in the world they are still compassed with wants. In heaven they shall be set down at the fountain; but now the law of the house is, Ask, and ye shall receive (Mat_7:7).

(3) That Christ sends His people to God by prayer for the supply of their wants. This He does by His word, commanding them to go, and by His Spirit inclining them to go (Eph_2:18).

(4) That acceptable prayer is performed under the sense of the command of a God in Christ (Isa_33:22), where majesty and mercy are mixed in it; and that is son-like service.

(5) That the acceptable petitioners encouragement to pray is from Jesus Christ (Heb_4:14-16).

2. We must pray for Christs sake, as our motive to the duty (Mar_9:41). This implies

(1) A high esteem of Christ (1Pe_2:7), for God is honoured in His Joh_5:23).

(2) Complying with the duty out of love to Christ (Heb_6:10).

(3) Complying with the duty out of respect to His honour and glory.

(4) Doing it with heart and good-will (Isa_64:5).

3. We must in prayer act in the strength of Christ.

(1) What this pre-supposes.

(a) That praying acceptably is a work quite beyond any power in us 2Co_3:5).

(b) That there is a stock of grace and strength in Jesus Christ for our help as to other duties, so for this duty of prayer (2Co_12:9; Col_1:19).

(c) Sinners are welcome to partake of this stock of grace and strength in Christ (2Ti_2:1).

(d) We must be united to Christ as members to the head and branches to the vine, if we would act in prayer or any other duty in the strength of Christ (Joh_15:5). We cannot partake of the stock of grace and strength for duty in Christ without partaking of Himself (Rom_8:32). As the soul in a separate state cloth not quicken the body, so the soul not united to Christ cannot be fitted for duty by strength derived from Him. The graft must knit with the stock ere it can partake of the sap.

(2) Wherein acting in prayer in the strength of Christ lies.

(a) The souls going out of itself for strength to the duty; that is, renouncing all confidence in itself for the right management of it 2Co_3:5).

(b) The souls going to Christ for strength to duty by trusting on Him for it (Isa_26:4; Psa_71:16).

4. We must pray for Christs sake, as the only procuring cause of the success of our prayers.

(1) What is pre-supposed in this.

(a) That sinners in themselves are quite unacceptable in heaven, even in their religious duties (Pro_15:8; Isa_64:6).

(b) Christ is most acceptable there (Mat_3:1-17.; Eph_5:2).

(c) Sinners are warranted to come to the throne of grace in His Heb_4:15-16; 1Jn_2:1). The petitions put into His hand cannot miscarry.

(2) Wherein this praying to God for Christs sake consists.

(a) In general, in our relying on the Lord Jesus only for the success of our prayers in heaven. Consider that we are in this matter to rely on Him only for access to God in our prayers (Eph_3:12; Joh_14:6). For acceptance of our prayers (Eph_1:6). For the gracious answer of prayer, and consider how we are to eye Christ as the object of this reliance--viz., as our great High Priest Heb_4:15-16). And here we find the infinite merit of His sacrifice (Rom_3:25), and His never-failing intercession to rely on (Heb_7:25).

(b) More particularly, praying in the name of Christ, and for His sake consists in renouncing all merit and worth in ourselves, in point of access, acceptance, and gracious answer (Gen_32:10); believing that however great the mercies are, and however unworthy we are, yet we may obtain them from God through Jesus Christ (Heb_4:15-16). In seeking in prayer the mercies we need of God for Christs sake accordingly (Joh_16:24). In pleading His merit and intercession (Psa_84:9); in trusting that we shall obtain a gracious answer for His sake (Mar_11:24).

III. WHY ACCEPTABLE PRAYER MUST BE IN THE NAME OF CHRIST. Because

1. Sinners can have no access to God without a Mediator, and there is no other Mediator but He (Isa_59:2; 1Ti_2:5).

2. The promises of the covenant were all made to Jesus Christ, as the party who fulfilled the condition of the covenant (Gal_3:16).

3. Our praying in the name of Christ is a part of the reward of Christs voluntary humiliation for Gods glory and the salvation of sinners Php_2:9-10).

4. It is not consistent with the honour of God to give Sinners a favourable hearing otherwise (Joh_9:31, with 2Co_5:19; 2Co_5:21). They dishonour God, His Son, and His mercies, that ask anything but in the name of Christ.

5. Nothing can savour with God that comes from a sinner, but what is perfumed with the merit and intercession of Christ (2Co_2:15; Eph_1:6).

6. The stated way of all gracious communication between heaven and earth is through Jesus Christ, who opened a communication between them by His blood, when it was blocked up by the breach of the first covenant Joh_14:6).

IV. PRACTICAL IMPROVEMENT.

1. From this doctrine we learn

(1) What a holy God we have to do with in prayer (Lev_10:3). His very throne of grace, from which He breathes love and good-will to sinners, is founded on justice and judgment (Psa_89:14).

(2) Let us prize the love of Christ in making an entrance for us into the holy place, through the veil of His flesh (Heb_10:20). The flaming sword of justice, which guarded the way to the tree of life, was bathed in His blood, to procure us access to God.

(3) There can be no acceptable praying to God but by believers united to Christ having on the garment of His righteousness (Joh_9:31).

(4) Even believers cannot pray in the name of Christ, and so not acceptably, without faith in exercise (Gal_2:20).

(5) We have great need not to be rash in our approaches to God in prayer, but that we prepare our hearts and compose them aforehand for such a solemn duty (Ecc_5:1).

2. Let those stand reproved who

(1) Make approach unto God in prayer, as an absolute God, without consideration of the Mediator (Joh_5:23; Eph_2:18).

(2) Put other things in the room of the Mediator, or join other things with Him.

(a) Their own worth in respect of their qualifications and good things done by them (Luk_18:11-12).

(b) The mercy of God considered without a view to the satisfaction of His justice by the Mediator.

(c) The manner of their performing the duty itself (Isa_58:3).

(d) Their own necessity (Hos_7:14).

3. Wherefore rely on Christ, and on Him only, for access to God in, and acceptance of, your prayers; that is, pray in the name of Christ.

(1) In this way of praying ye may obtain anything ye really need.

(2) There is no access to God, nor acceptance of prayer another way (chap. 14:6). (T. Boston, D. D.)

Prayer in Christs name

I. THE DIFFICULTIES WHICH ALL PRAYER SUGGESTS.

1. One cause of these is to be found in the variations of our inner life, Our faith in the spiritual is at some moments so full of power that thoughts too large for words ascend to the Eternal in unclothed aspirations. And at other times it is so weak and dead that we doubt whether it has not altogether vanished to return no more. Thus there are times when to pray is the hardest of all tasks; when God appears to be far off. Chilled thus by the world of sense, the fire of devotion frequently appears to have almost died out, having left only cold ashes on the altar of the heart.

2. But apart from these changes of the inner life, there are two great difficulties surrounding every act of prayer.

(1) Look at prayer for material blessings. If we believe that such prayer will be answered we are constantly met by the awful thought that God has ordered eternally all the circumstances of life for the best and wisest ends. Under the pressure of that fact, look at the cries of prayer--the utterances of the child of yesterday, whose life is but a span, who knows not what he really is, nor what he really wants! Can we believe that they will be answered?--that they will bring the blessings they crave?

(2) Again, we know that Gods love cannot be deepened. Is not God always giving? Does He need the utterance of our wants when He detects the secret desire in the heart trembling into words?

II. THE NATURE OF CHRISTIAN PRAYER. We shall perceive how both the difficulties we have noticed vanish before the true meaning of Christs promise. The word whatsoever must be taken simply and literally. The words in My name must be taken as simply and literally; for they explain the whatsoever.

1. The words in My name refer to the new meaning which Christ had given to prayer.

(1) Men in old time had cried earnestly to God under the pressure of the struggles and doubts of life, but they could not pray in the Christian sense.

To them there often seemed to be two great powers in the universe--the divine and the evil, and in their darkness they cried to Him whom they felt was true, though they understood not how. Christ came into the world to reveal what God was and to explain His plan. He showed that God was willing all good to His creatures, and overcoming all evil--that the eternal love was shining behind all the clouds of suffering and sorrow. Here, then, was a new revelation of the meaning of prayer. Men were not to pray because they hoped to change Gods plan, but because Gods plan was the wisest and most loving. They were not to pray with the idea of inducing God to become kind, but because He was kind.

(2) Again, men in the old time were often tempted to fancy that God was far off, and cared little for their necessities; Christ revealed God as everywhere--working in every life, searching every soul. Because God knew their wants, men were to ask. Because He was love, they were to pray. To pray not with the notion of changing Gods plan, but because that plan is the best. Hence we see at once that many prayers are not Christian. For instance, men ask for success: do they mean they cannot forego their desires--that they cannot confront failure? If so, can they thus pray in His name who renounced Himself, and whose career, judged by mans standard, was a mighty failure? Or do they, because they believe God is all-wise, ask to be able to bear success if it be His will it should come, and if not, to be enabled to stand failure?--that is to pray in Christs name. Men ask for happiness: do they mean that they are afraid of sorrow--they cannot bear the Cross? If so, can they pray that prayer in the name of Him who gave up all happiness for man, who endured the Cross and the shame, who, because it was the Fathers will, bore all sorrow and made it holy? Or do they mean, enable Me to bear happiness or sorrow?--If it be possible let sorrow pass from Me--nevertheless, not as I will, but as Thou wilt. That is to pray in Christs name.

2. Prayer in Christs name clears away the two great difficulties to which I have referred.

(1) It brings us into harmony with Gods eternal plan. I do not believe that God changes. The sceptic asks, Does God ever stop the working of His laws to save the man who prays? No; but a Divine influence may prepare him to receive whatever comes.

(2) It prepares us to receive Gods noblest gifts of love. It does not make Him more loving, but it fits us to obtain what He is willing to bestow. In the highest sense a man can only receive what he feels he needs. (E. L. Hull, B. A.)

Prayer in the name of Christ

A wealthy heir presents thee with a cheque, signed with his name, for a sum of money, which thou art to fetch from his father. Without the cheque thou wouldest receive nothing, for the father of the heir knows nothing of thy name; but because he sees written there the name of his son he presents thee with the whole amount which his son has commissioned thee to receive. In like manner has the Lord Jesus given to His people a cheque of prayer upon the love of His Father, which they must present to Him--a blank page (charta blanca) as Spener says. At the bottom His holy name stands written; the upper part we ourselves must fill up with our prayers; the Father will honour the draft to the whole amount for the sake of His dear Son; because whatever we are minded to ask in the name of Jesus, the Father will give us. (R. Besser, D. D.)

Prayer answered

Some years ago, a poor woman accompanied by two of her neighbours, came to my vestry in deep distress. Her husband had fled the country; in her sorrow she went to the house of God, and something I said in the sermon made her think I was personally familiar with her case. Of course I had known nothing about her. It was a general illustration that fitted a particular case. She told me her story, and a sad one it was. I said, There is nothing that we can do but to kneel down and cry to the Lord for the immediate conversion of your husband. We knelt down, and I prayed that the Lord would touch the heart of the deserter, and convert his soul, and bring him back home. When we rose, I said to the poor woman, Do not fret about the matter. I feel sure your husband will come home, and that he will yet become connected with our church. She went away, and I forgot all about it. Some months after, she re-appeared with her neighbours, and a man whom she introduced to me as her husband. He had, indeed, come back, and a converted man. On making inquiry and comparing notes, we found that, on the very day on which we had prayed for his conversion, he, being at that time on board a ship far away on the sea, stumbled most unexpectedly upon a stray copy of one of my sermons. He read it, the truth went to his heart. He repented and sought the Lord, and as soon as possible, returned to his wife and his daily calling. He was admitted a member, and his wife, who up to that time had not been a member, was also received among us. That woman does not doubt the power of prayer. (C. H. Spurgeon.)

Learning to pray

We must be taught how to pray just as we must be taught how to walk. Sometimes when a Child comes home from school, after a long and expensive education, the parent finds that he has learnt nothing aright. He has been taught arithmetic, yet he cannot work a single rule properly. He has been taught music, yet he plays without feeling, and incorrectly. He has been taught to draw, yet an artist detects at once that he does not know the very A B C of art. In religion the same thing often occurs. There are people who have said their prayers all through life, and, perhaps, never really prayed once. They have got into a habit of using certain words, without thinking of their meaning, and so have become mere machines, like those musical boxes which reel off their fixed number of tunes, and then are silent. There are thousands of letters posted every year which end in the dead letter office, either because they are wrongly directed, or not directed at all, and there are thousands of dead prayers which never reach God for the same reason. Then there are prayers which ask for wrong things, or they ask in a wrong way, and so they are wasted. You know that every man in a high office receives a vast number of letters, many of them very foolish, and even wicked. But he is far too wise to answer them. Think how many improper, foolish, and even downright wicked prayers are addressed to the All-wise God! Can we wonder that He does not answer them?

I. HOW TO PRAY. What is meant by asking in Christs name? Well, it means this. If a warrant, or other legal document is to take effect, it must be endorsed by the name of some one in authority, otherwise it is so much waste paper. So our prayers must be endorsed, so to speak, with the name of Jesus. He must consider them fit to be offered in His name., or they are useless. Have not some of you prayed, looking upon Gods mercy and grace as a sort of lottery, where you may draw a prize, but where you rather expect a blank? Such faithless prayers cannot have the name of Jesus attached to them, they cannot be accepted. Our Lord never worked a miracle unless the person asking for help showed faith. Then there are prayers, so full of self that there is no room for Jesus in them. He has given us a pattern prayer--Not as I will but as Thou wilt. With us too often it is just the other way: My will bedone. We must lighten our prayers by casting out self if they are to rise to the throne of God. Again, there are prayers which seem unanswered because we have asked amiss. If we ask our Heavenly Father for bread, He will not give us a stone. But often, like foolish children, we ask him for a stone, or a scorpion. Instead of allowing our conscience to lead us, we follow conscience as a man follows a wheelbarrow, driving it on before him. Above all, prayer must have love in it. There was a little boy once whose mother lay ill in the hospital. The child fancied his mother would not have left him if she had loved him, and determined to send her a letter, and find out. He was quite unable to write, but he scrawled all over the paper, as little children will, and begged his friends to carry it to his mother, then, said he. I shall see if she loves me. The messenger laughed at the strange letter, and declared that no one could make it out, Mother will understand, said the child. And when Eddies scrawl was given to her, she recognized at once the work of her childs fingers, and understood his meaning. My brothers, our prayers are often as badly put together as Eddies scrawl, but the good God knows His childrens meaning.

II. WHEN TO PRAY

1. Always. Do not wait to go to church, or till bedtime, or rising-time; these are special occasions, the general time for prayer is all day long. A Christian man who believes in prayer, ought to be able to speak to God anywhere. We should not hear so much about bad servants, and dishonest traders, if men would only pray over their work. The man who could really pray in his place of business would not be able to tell a lie over the counter. A man with a prayer in his mouth would have no room for an oath, or a bad story. Let the people who lose their temper so easily, and say words which they bitterly repent, pray more frequently, and the bitter words would be turned into blessing.

2. Then there are special occasions when we need to pray for a special object

(1) In all cases of danger and difficulty. When Jehoshaphat was besieged by his enemies, he prayed solemnly to God for guidance. The Romans of old never undertook a war, or any serious matter, without consulting an oracle. Our oracle is the living God, and whenever we are in doubt, or difficulty, or danger, let us ask God about it.

(2) On every occasion when we have to make an important choice, let us pray about it, even as Jesus prayed before He chose His disciples, and the apostles before the election of Matthias. There would not be so many unhappy marriages, discontented workers, and wrong men in wrong places, if we would pray before making a solemn choice.

(3) Whenever we take a journey, let us pray about it, as St. Paul did at Miletus, before he set out on his perilous voyage to Rome. For my own part, I never enter a railway carriage without a prayer, and I advise you to do the like, then, come what will, we have put the matter in Gods hands. (H. J. W. Buxton.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Joh 16:23-24. In that day ye shall ask me nothing — Εμε ουκ ερωτησετε ουδεν, you shall not inquire any thing of me, or, as Dr. Campbell renders it, you will put no questions to me. That is, when I have sent the Holy Spirit to lead you into all truth, you shall have no need to ask for information in any thing as now you do, or to inquire after the sense of any thing suggested to you by the Spirit. as you now sometimes ask the meaning of my words. Verily, Whatsoever ye shall ask the Father, &c., in my name — And if ever you stand in need of instruction, or assistance, or any other blessing, whether for the propagation of the gospel or your own salvation, the Father will immediately supply you with it, upon your asking it in my name. The word αιτησητε, rendered, ye shall ask, in this latter clause, is different from that used in the former, and properly signifies, to present a request, as the other word does to make inquiry, or ask questions. Hitherto ye have asked nothing in my name — Not having been used to regard me under the character of a Mediator between God and man; but then, having received a fuller revelation of the doctrine of my intercession, you may come with a cheerful boldness to the throne of grace, and freely ask whatever shall be necessary, or conducive to the success of your great undertaking, or your support and comfort amidst your temporal discouragements; and, I assure you, you shall receive such gracious answers as will exceedingly increase your joy.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

EXPLANATORY AND CRITICAL NOTES

Joh_16:25. Proverbs, or parables.—Such as the vine, the woman in travail, etc. The time cometh, etc.—The Spirit after Pentecost would guide them clearly into all truth.

Joh_16:26-27. At that day.—How different were the preaching and the prayers of the disciples after they were inspired of the Spirit! Then they did not ask so much as commit themselves joyfully to God (Act_4:23-31).

Joh_16:28. I came forth, etc.—Here the whole prologue is condensed into one sentence, and the passion into another. He was sent; He became incarnate (Joh_1:14); He died (Joh_19:30); He ascended to glory (Luk_24:50-51) (see Westcott, in loc.).

Joh_16:30. Now we are sure, etc.—The faith of the disciples was weak and grew slowly (Joh_2:11). They believed Jesus to be the Son of God; but they had not yet fully apprehended all that this implied. Yet His reading of their thoughts (Joh_16:19) was a further cause of strength to their faith. But they had much to learn, which the events at hand and the Spirit alone could teach, ere they understood clearly.

Joh_16:31. Do ye now? etc.—As if He had said to them, “Search your hearts.” You have faith; but is it strong enough and clear enough to endure what is to come? “Watch and pray.”

Joh_16:32. Behold, the hour cometh, etc.—An hour of testing to the faith of all—especially of one. Scattered to his own occupations (Joh_21:3).—Christ must tread the winepress alone. All fell away at this supreme hour. The multitudes who shouted Hosanna—those who believed at the tomb of Lazarus. Judas bad gone forth a traitor; Nicodemus, Nathanael, and others are unseen. The eleven remain, and the devout women. But in Gethsemane all forsake and flee; only John and Peter follow. Peter fell, and at the cross John and Mary, Mary the wife of Cleophas, and Mary Magdalene alone heard His last words as the lowly “Man of Sorrows,” “It is finished.”

MAIN HOMILETICS OF THE PARAGRAPH.—Joh_16:23-33

Joh_16:23-24 (see also Joh_15:11, Christian Joy). “Ask, and ye shall receive.”—A passage like this should rivet the attention of believers. The miner who has laboured for months in vain at his claim and who suddenly lights on a rich vein of the precious metal, the labouring man who suddenly falls heir to a fortune, think they have occasion to rejoice. Yet it may turn out that their fortune brings anything but a blessing to them, and even at the best they may never afterward enjoy the rude health and freedom they had before. But in these words of our Lord there is a promise of greater wealth than Burma’s mines, etc. “Whatsoever ye shall ask,” etc. Here is the promise of all true peace, joy, “every good and perfect gift.” And there is but one condition: “If ye shall ask anything in My name,” etc. In order to understand the meaning of this promise, see what it meant to the disciples.

I. The disciples had not yet learned the true spirit of believing prayer.—

1. The disciples were troubled. In spite of the grand promise of the Comforter, “sorrow had filled their heart.” They could not understand why Jesus must depart, even though He promised that they should see Him again. They had to learn that the time was coming when their fellowship with Jesus, though no longer material, would be yet more close.

2. The disciples had known Christ only “after the flesh” hitherto. The idea of His spiritual kingdom had not been fully grasped by them. Their thoughts and aspirations were still for the temporal and material manifestation of His kingdom. It was only when the day of enlightenment came, and the Spirit descended, that all became plain, and they went forth to preach Jesus and the Resurrection with power, and to labour to extend His spiritual kingdom.

3. Just because of all this they could not yet pray in the spirit of the Redeemer, i.e. the spirit of complete submission to the divine will. But when they went forth to do His work in His name after their spiritual enlightenment, then it was evident that they had learned to pray in His spirit as well as in His name.

4. Their whole after-history reflects this change in the spirit of their prayers. They had asked the Saviour to teach them to pray, but had not learned fully the meaning of the petition, “Thy kingdom come.” Hence their strife about priority, their anxiety to dissuade the Saviour from the way to the cross, etc. But read their recorded prayer after Pentecost (Act_4:23, etc.), and see how they had now learned to submit to the divine will, and thus to pray in the name of Jesus.

II. How may we realise this promise?—

1. The mere use of the form “for Jesus’ sake” is not sufficient. This may become a mere superstitious formula. We must realise that it is possible for us to approach God acceptably only through Jesus. God is the hearer of prayer; but before Jesus came men could come only in fear and trembling to Him. But Jesus has made the way open to the throne of grace, and men can come through Him with holy boldness and confidence as children to a father. Christ’s people are one with Him, partakers of the divine nature,—God loves them, and there is no need that Jesus should entreat for them (Joh_16:26). That love, in all its wealth and fulness, is theirs in Him.

2. Prayer in the name of Jesus is prayer in His spirit of trustful confidence in the love of the Father and His almighty power and providential care. Material and temporal blessings are to be asked for. It is said, “God does not stop the working of His laws to answer the man who prays.” God does not violate His laws in carrying out His purposes; but surely He can control those laws, which He has framed, to carry out His great and good designs. We must not limit the meaning of our Lord’s word whatsoever. The material as well as the spiritual, the temporal as well as the eternal, are included.

3. Prayer in the name of Jesus implies the spirit of submission to the divine will. We are not to seek selfishly for things and gifts merely for our own self-interest. We have a mediator with the Father; but will He intercede for what would merely increase our vanity, or minister to earthly ambition? Better that such prayers remain unanswered. “Seek ye first the kingdom of God and His righteousness.” We must banish from our desires and prayers all that will not fit in with our endeavours to advance the heavenly kingdom. The Spirit will help us to such unselfish prayer. In approaching God let us remember the weakness of our humanity (Jas_4:3), and ask the guidance of the Spirit in our intercessions.

III. This divine promise has been and is being daily fulfilled.—

1. Would the kingdom of God have advanced so far had believing prayer in Christ’s name not been answered? In our Christian lands to-day we are rejoicing in the answers to believing prayer. And it is because we do not ask earnestly enough that our joy is so far from full. We lament the poverty of our prayers. Let them be unselfish and sincere and they will be answered. God reads our thoughts, He translates our poor stammering words into heavenly speech, and gives, not as the world, but freely, bountifully in His love.

2. Those who thus come in faith to God, in the spirit of submissive confidence, will be filled with joy. They shall realise that all must be well, that even out of trial and sorrow good will come, and heavenly light rise on darkness.

3. Rejoice, because true prayer in the name of Jesus will in every way be answered. The vast all, the great universe, with all its mysteries of law and being, is under the guidance of the eternal Father, working out His purposes of love and mercy. So that all who are in Christ are in the line of His purposes, and will, must, receive everything needful to fit them for their place and action, in reference to the divine plan. In Christ dwells all the fulness of the Godhead bodily, and they are complete in Him (Col_2:9-10).

Joh_16:23-30. What prayer in the name of Jesus leads believers to hope for.—The principal points for consideration in the passage are: prayer in Jesus’ name and the hearing of such prayer; the free access to the Father, and the love of the Father to those who believe in the Son; the increase of the knowledge and joy of believers through the clear revelation of Jesus and their experience of prayer heard.

Introduction.—Prayer is the vital breath of the soul; a soul which does not pray is dead. In prayer communion between man and God is carried into effect, and this communion is further deepened through prayer. It is therefore because men do not pray that they have no true inner spiritual life. The generation of to-day, to a great extent, professes to be ashamed of prayer, as foolishness. But is there ever a true child who in his father’s house speaks no word to his father, or is ashamed to speak with him before strangers? Others, again, do pray, but they pray like the Pharisee in the temple—rehearse before God their (supposed) goodness and benevolence; in their hearts also death reigns. They who would pray aright must pray in the name of Jesus, must not appeal to their own righteousness, but must lay hold by faith of the righteousness of Christ. They must also pray only for what is for their weal, submit to the divine will, and live in confidence that God will grant to His reconciled children according to their needs. Such prayer opens up a most joyful prospect. It leads them to hope for—

I. Free access to the divine Father’s heart.—

1. Without Jesus we stand as unreconciled sinners before God, whose holiness turns away His face from us.

2. Through faith in Jesus we are brought into the unity of His mystical body and are clothed with His righteousness, so that the Father, in beholding His Son, visits us also with His good pleasure and vouchsafes us a way of access to Himself—nay, calls and allures us to His heart of love.

II. Assured help in every time of need.—

1. Of themselves men are so weak and helpless, inwardly and outwardly, however highly they may be tempted to think of themselves, that without the divine protection they are not secure, and without the divine help they cannot be delivered from material or spiritual trouble.

2. But to those who pray in the name of Jesus the Father will give what is needful. Through prayer in Jesus’ name men fly under cover of God’s wings, where they are protected from all danger; they hasten to the heart of divine love, whence there flow to meet them streams of heavenly consolation; they speed to the refuge of divine strength, which will enable them to overcome all tribulation, and extricate them from all temporal and spiritual trouble.

III. Unspeakable joy at every new experience of prayer heard.—

1. God protects and saves those who call on Him in the name of His Son—not only giving them enough to satisfy their wants, so that they should not ever live in want and sorrow: He makes the life of His people pleasant; He desires also to bring joy into their hearts.

2. Every renewed experience of prayer heard assures Christians of their divine sonship, and shows them the glory of their heavenly King and the final victory of His kingdom.

3. Every new gift received strengthens them in the assurance that He will make all their enemies His footstool. This fills their hearts with heavenly joy, and makes them feel secure and contented on their pilgrimage through life.—J. L. Sommer, “Evang. Per.”

Joh_16:31-32. The loneliness of Christ.—There is no thought connected with the life of Christ more touching, none that seems so peculiarly to characterise His Spirit, than the solitariness in which He lived. Those who understood Him best only half understood Him. Those who knew Him best scarcely could be said to know Him. On this occasion the disciples thought, Now we do understand, now we believe. The lonely Spirit answered, “Do ye now believe? Behold, the hour cometh that ye shall be scattered, every man to his own, and shall leave Me alone.”

I. The loneliness of Christ was caused by the divine elevation of His character.—His infinite superiority severed Him from sympathy; His exquisite affectionateness made that want of sympathy a keen trial. There is a second-rate greatness which the world can comprehend. If we take two who are brought into direct contrast by Christ Himself, the one the type of human, the other that of divine excellence, the Son of man and John the Baptist, this becomes clearly manifest. John’s life had a certain rude, rugged goodness, on which was written, in characters which required no magnifying glass to read, spiritual excellence. The world on the whole accepted him: Pharisees and Sadducees went to his baptism; the people idolised him as a prophet; and if he had not chanced to cross the path of a weak prince and a revengeful woman, we can see no reason why John might not have finished his course with joy, recognised as irreproachable. If we inquire why it was that the world accepted John and rejected Christ, one reply appears to be that the life of the one was finitely simple and one-sided, that of the Other divinely complex. To the superficial observer Christ’s life was a mass of inconsistencies and contradictions. Hence it was that He lived to see all that acceptance which had marked the earlier stage of His career, as, for instance, at Capernaum, melt away. First the Pharisees took the alarm; then the Sadducees; then the political party of the Herodians; then the people. The apostles quailed; one denied, another betrayed, all deserted. They “were scattered, each to his own,” and the Truth Himself was left alone in Pilate’s judgment hall. Now learn from this a very important distinction. To feel solitary is no uncommon thing; to complain of being alone, without sympathy and misunderstood, is general enough. In every place, in many a family, these victims of diseased sensibility are to be found, and they might find a weakening satisfaction in observing a parallel between their own feelings and those of Jesus. But before that parallel is assumed be very sure that it is, as in His case, the elevation of your character which severs you from your species. Let us look at one or two of the occasions on which this loneliness was felt. The first time was when He was but twelve years old, when His parents found Him in the temple hearing the doctors and asking them questions. High thoughts were in the Child’s soul, expanding views of life: larger views of duty and His own destiny. That is a lonely, lonely moment, when the young soul first feels God—when this earth is recognised as an “awful place, yea, the very gate of heaven”—when the dream-ladder is seen planted against the skies, and we wake, and the dream haunts us as a sublime reality.

II. That solitude was felt by Christ in trial.—In the desert, in Pilate’s judgment hall, in the garden, He was alone; and alone must every son of man meet his trial-hour. The individuality of the soul necessitates that. Once more the Redeemer’s soul was alone in dying. The hour had come; they were all gone, and He was, as He predicted, left alone.

III. The spirit or temper of that solitude.—The solitude of Christ was the solitude of a crowd. In that single human bosom dwelt the thought which was to be the germ of the world’s life—a thought unshared, misunderstood, or rejected. Can you not feel the grandeur of these words, when the Man, reposing on His solitary strength, felt the last shadow of perfect isolation pass across His soul?—“My God, My God, why hast Thou forsaken Me?” Learn from these words self-reliance. “Ye shall leave Me alone.” This is self-reliance: to repose calmly on the thought which is deepest in our bosoms, and be unmoved if the world will not accept it yet. Remark the humility of this loneliness. Had the Son of man simply said, I can be alone, He would have said no more than any proud, self-relying man can say. But when He added, “because the Father is with Me,” that independence assumed another character, and self-reliance became only another form of reliance upon God. Be sure that often when you say, It is only my own poor thought, and I am alone, the real correcting thought is this, Alone, but the Father is with me; therefore I can live that lonely conviction. The practical result and inference of all this is a very simple, but a very deep one, the deepest of existence. Let life be a life of faith. Do not go timorously about, inquiring what others think, what others believe, and what others say. It seems the easiest, it is the most difficult thing in life to do this: believe in God. God is near you. Throw yourself fearlessly upon Him.—F. W. Robertson.

Joh_16:33. In the world tribulation.—All men must bear this yoke, some in greater degree than others. How then should it be borne so that it may become a discipline for the higher life in the case of God’s people?

I. As a means of strengthening faith.

1. This may seem a strange statement, almost a paradox. Does not affliction on the contrary often lead to despair? And do not many, when a load of tribulation weighs them down, lay violent hands on their own lives even? Not if they are genuine Christians, in whom the light of reason has not been extinguished. Despair, in its full meaning, is a word excluded from the Christian’s vocabulary. The healthy spiritual nature, which lives in conscious union with the Invisible, is all unharmed by tribulation. As the tests applied to bridges, and like structures in mechanical engineering, prove the strength of the structure; so tribulation tests the believer’s faith. But it does more than this. Like the keen mountain air amid the ice and snow of alpine regions, or the sharp medicine, it gives tone to the spiritual being, strengthening the believer for future trials and for more earnest work. There cannot be a doubt that this is so. An appeal to universal Christian experience will establish the truth of these affirmations. The seeming curse is turned into a blessing; the bane is transformed into a healthful and healing balm. But the faith that so transforms affliction must be a real unwavering faith, a trustful resting on the divine Father’s love and care. It was of His true children that Isaiah spoke when he said, “In all their afflictions,” etc.; and it was to those who had become members of the heavenly family in Himself that Christ said, “In the world ye shall have tribulation: but be of good cheer; I have overcome the world.”

2. Now, as of old, it is through faith, through resting on the divine strength, that we can endure; and our faith should be deeper in view of the greater manifestation of divine love granted to us. The angel of His presence saved God’s people in the morning of the Church’s history. But now the Son, become incarnate, suffered and died, gave the ultimate and unspeakable proof of divine love. Shall tribulation harm those who are in Him? Shall it separate them from the love of Christ? No, nor death with all its sorrows, nor life with all its troubles, can loosen the roots and fibres of faith that have sunk down to and twined about the eternal Rock. For “the world, the evil one, and death are vanquished and lie prone; heaven, righteousness, and life have the victory.” … Therefore we are not to “despise the chastening of the Lord,” but to remember that “whom the Lord loveth He chasteneth” (Heb_12:5); and that from it all He will bring blessing and the strengthening of our faith. As in storms the oak and other trees, with deep, spreading roots, only strike their roots more deeply down, to enable them to withstand the fiercest blasts; so through affliction, tribulation, trial, will He who sympathises with His own in all their sorrows strengthen their spiritual life, transform them into His image, and prepare them for His glory.

II. It should be an incentive to prayer.

1. For if our true strength and hope in tribulation are in God, then every trial should lead us into closer and more earnest fellowship with Him. So “in the days of His flesh, having offered up prayers and supplications with strong crying and tears” (Heb_5:7), as in the garden He cried, “Father, save Me from this hour” (Joh_12:27), our Redeemer pointed us the way in which to obtain “grace to help in time of need.” And here again universal spiritual experience comes to us with corroborative evidence. There come to many seasons of tribulation, when no philosophic calmness of temper can sustain the soul, when even the convictions and reasonings of faith would be of no avail, unless the soul had this way of access to the holiest. And it has frequently been in an hour of overwhelming tribulation and sorrow that some, “to whom the cross of Christ had been a stumbling-block and foolishness, have been led to bring their sorrows there.” Oh what comfort is there here for the children of sorrow! When the pressure of affliction comes, when courage fails, when succour lingers, and the weight of care becomes intolerable, what solace to lean

“on Him who not in vain

Experienced every human pain:

He sees my wants, allays my fears,

And counts and treasures up my tears!”

2. For we know that the approach of faith to Him will not be in vain. Is it want that afflicts? Then the faithful have only to remember that the divine treasuries are full and overflowing, and that God is the benign giver of all good. Therefore the apostolic promise may be joyfully appropriated, “My God shall fully supply all your need according to His riches in glory in Christ Jesus” (Php_4:19). Is it tribulation from the unrighteousness and enmity of men? Then let it be remembered that the Lord shall deliver His people from every evil work (2Ti_4:18). Is it physical pain and trouble? “Your light affliction,” etc. (2Co_4:17). Is it spiritual perplexity and darkness? Even the psalmist could triumph in this: “The Lord my God shall enlighten my darkness” (Psa_18:28). Is it bereavement and loneliness? He who is able to save us in our afflictions was touched with “the feeling of our infirmities” (Heb_4:15). He cried on the cross “Eloi, Eloi,” etc. Thus tribulation leads God’s children to prayer. “Oh, well for the souls who permit themselves to be driven, by these storms of affliction, to the haven of eternal peace in their God and Redeemer!”

III. It should lead to deeper love to God and more earnest service.—Why so?

1. Because it is a proof and evidence to us of our Father’s love and care. “Whom the Lord loveth,” etc. (Heb_12:6). Were He to leave us unreproved when we needed correction, to go on without hindrance in some way of danger, then we might be led to ask, Has God forgotten us? When the vine-branches are left unpruned to waste their strength in useless leafage, this should be a warning rather than a cause of joy. For the heavenly Husbandman prunes—purges—the true and living branches of His vine, so that they may bring forth fruit. The tribulation, therefore, permitted to enter the lives of God’s children is a token of His love, for “God doth not afflict willingly nor grieve the children of men” (Lam_3:33).

2. But at the best all suffering, all affliction, all tribulation, are the result of sin. Were there no sin there would be no tribulation, no suffering; and as much of the affliction of individuals arises from, or is consequent on, personal sin and folly; so the best way in which to get rid of this element of personal responsibility for tribulation is to seek to rise ever higher in the divine service, ever nearer to the primal object of man’s creation, i.e. that he might glorify God and enjoy Him for ever.

3. But even though this element were eliminated, there would remain the tribulation that arises to Christ’s people from this present evil world. It was this that Christ endured; and His people in enduring also may be upborne and comforted with the thought that He has overcome the world to redeem His people—that now exalted on high, in all their afflictions He is afflicted, and sends help in time of need. Great cause then for warmer love and zeal, for more heart-felt service.

Joh_16:33. The purposes of tribulation.—Christ in His incarnation has become only more blessedly to His people, what He has been from the beginning—“the Saviour and the friend of man.” Of old, as the “angel of Jehovah’s presence,” He saved God’s people in their affliction and tribulation; but now in Him tribulation becomes no more a punishment, as it was frequently of those of old, but a discipline of the soul. So that as He Himself was “made perfect through suffering,” He gives His people power to triumph even through tribulation.

I. Affliction—tribulation—to the worldly man is not only unwelcome, but dreaded and execrated.—It conflicts with his ideas of happiness, which are bound up with the pleasures of this passing scene. Therefore the watchword of materialistic ethics is “The greatest happiness of the greatest number.” But this is a fatal, fundamental error. It is to put the effect in the place of the cause. “The greatest good of men” is the chief end to be aimed at; and this greatest good is to be found in concord with God, and a consequent divine service. When this is attained to, then the greatest happiness will be the result.

II. Toward this happy end of our greatest good, in our present imperfect state, affliction is often an important means (Psa_119:67).—The enduring of tribulation—of the “great fight of afflictions”—when borne in the divine strength, tends to brace and strengthen our spiritual nature. It is like the purifying flame refining the true and pure metal of our being from the dross and slag of earthly and impure elements. It is part of the Father’s discipline of His children, in training them for a better and higher life. Nor will He permit them to be overwhelmed by affliction. Now as ever it is true, “In all their afflictions He is afflicted,” and their Saviour is not afar.

III. But we must guard against misconception by pointing out that not to all men, and not in view of all afflictions, is this comfort sure.—There is express mention made of circumstances in which there can be no true peace in view of tribulation. “Let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men’s matters.” “For what glory is it, if, when ye be buffeted for your faults, ye take it patiently?” (1Pe_4:15; 1Pe_2:20). Let us remember also that, although men might be horrified at the idea of some of those sins mentioned by the apostle, yet dispositions and thoughts may be cherished which in the sight of Heaven may be equally guilty. And let men be thankful when the restraining hand of God, even through affliction, prevents the growth in their nature of such hateful, poisonous plants, “roots of bitterness,” that if permitted “to spring up” would assuredly “trouble them.”

IV. But the tribulation and affliction which the children of God have to meet for the most part are those which arise, either from the nature of things, as at present constituted, such as bereavement, sickness, and so forth, or from the present evil world, the world of sinful men inimical to Him and His gospel, and therefore to His followers. This world it is which “by wicked hands has crucified and slain” the Lord Himself. And as He said to His disciples, “If they have persecuted Me, they will also persecute you” (Joh_15:20). But He did not leave them to imagine that tribulation was without its compensations; for among His closing words to His disciples were those so full of comfort, “In the world ye shall have tribulation; but be of good cheer, I have overcome the world.’

HOMILETIC NOTES

Joh_16:23. Asking and receiving.—King William III. of Prussia was once unable to sleep in consequence of the pain caused by a broken bone. Whilst lying awake he thought, “Who has been most inimical to me during my life? I desire to forgive him, to do him a kindness.” It then occurred to him that perhaps it was one Colonel Massenbach, who, on account of his caricatures of the king, had been imprisoned long years. Immediately he gave the order for Massenbach’s release. The latter had now been for ten years confined in the fortress of Glatz, and during that time had left no stone unturned to procure his release, but all in vain. But as he was reading the story of a wonderful answer to prayer, he suddenly remembered that he had never prayed to the Lord of lords for freedom. He did so without delay; and next day an order came to the governor of the fortress for his release.

The power of Jesus’ name.—The name of Jesus is nothing less than the fulness of all the work of Jesus; and especially of that work wrought for us in Gethsemane and on Golgotha, and through which we are reconciled to God, not figuratively, but really and truly.

The spirit of prayer.—When the ancient Persians prayed, they had neither gold in their pockets nor gold rings on their fingers. And if thou wilt pray so that thou wilt be heard, thy heart must be withdrawn from the world and worldly things.

Praying in Jesus’ name guides our prayers.—Jesus means “Saviour”: how can you then ask in the name of your Saviour what would be inimical to your salvation and blessedness?

Prayer and labour.—Prayer is thy heavenly vehicle, labour thy earthly carriage—both bring many good gifts when they prosper on their journey.

Learn to understand fully what you pray for.—You will thus be able more easily to prevent wandering thoughts.

If you cannot find words for your prayer, let your thoughts speak, the anguish of your heart cry out. God will hear you. You must acknowledge that He knows your heart, and will give you not only what you ask with your mouth, but what your heart desires.

Those who pray best.—The best payers are those who pay their debts in few pieces or notes of great value; and those who pray best are those who present their prayers in few words, but in great earnestness and devotion.—J. J. Weigel.

Joh_16:24. Not to pray aright is as futile as not to pray at all.—If you desire not to bring down upon you God’s displeasure in your prayers, then ask from Him what such a King as He is is willing to bestow. Your worthiness will not help you, your unworthiness will not hinder you; and whilst mistrust will condemn you, confidence will bring you favour and success.

Joh_16:27. No prayer without true, faith in Christ.—Faith in Jesus—

I. Awakens the true impulse to prayer;

II. Points out the true way in prayer;

III. Reveals the true spirit of prayer;

IV. Inspires with the true hope and expectation in prayer.

Prayer in the name of Jesus—

I. All powerful with God;

II. Possible to faith alone (Joh_16:25-30);

III. On earth strong and invincible.—M. Herold.

Joh_16:28. There are two actions of Christ we should never forget.—The coming of Christ from heaven into the world; for by this He prepared a way for us: and the going of Christ from the earth into heaven; for by this He brings us on that way.

Joh_16:30. Why we need to ask of Christ.—Christ does not need that you should ask Him; but you yourself need to do so. For you do not ask Him in order that He should learn from you, but that you should learn from Him.

The faith of the holiest weak in its beginning.—Even among the saints faith does not become at once a great tree, but is like a grain of mustard seed. Yet a sick man is a man, a weak faith is still faith. But we must not be contented with this weakness; rather we should give diligence that the weak faith should be strengthened. And it will grow on the word of God as a child grows on the breast of his mother.—From various German sources.

ILLUSTRATIONS

Joh_16:24. No prayer “in the name of Jesus” unanswered.—To prayer in the name of Jesus an answer will be accorded—an answer consistent with the divine wisdom and omniscience, and with our need. There is no such thing in the long history of God’s kingdom as an unanswered prayer. Every true desire from a child’s heart finds some true answer in the heart of God. Most certain it is that the prayer of the Church of God since creation has not been the cry of orphans in an empty home, without a father to hear or answer. Jesus Christ did not pray in vain, or to an unknown God; nor has He spoken in ignorance of God or of His brethren when He says, “Ask and receive, that your joy may be full.”—Dr. Norman Macleod.

Joh_16:26. Coming to the throne of grace “in the name of Jesus” a prerequisite of Christian prayer.—“A prayer without faith is like the firing of a gun with blank cartridge, or like a painting—without life.” “All things whatsoever ye shall ask in prayer, believing, ye shall receive” (Mat_21:22). Whilst tears fall to the ground, faith must mount heavenwards. It is written of Samuel that he offered a sucking lamb to the Lord as a burnt offering, and cried unto the Lord for Israel, and the Lord heard him (1Sa_7:9). The sucking lamb was a type of Christ. If we desire to come to God in prayer, we must not leave behind the Lamb who bears away the sin of the world (Joh_1:29). Luther says somewhere, “If our prayer is founded on our own worthiness it is worthless, although we should sweat our hearts’ blood.” As Joseph’s brethren were to bring with them their brother Benjamin, as otherwise they would not see Joseph’s face, so when we in prayer would behold God’s gracious countenance we must not leave our brother Jesus behind. This He impresses upon our souls when He says, “Verily, verily, I say unto you, If ye shall ask anything of the Father in My name, He will give it you. Hitherto ye have asked nothing in My name: ask, and ye shall receive, that your joy may be full.”—Translated from G. Nitsch.

Joh_16:27. The heavenly Father loves His children.—I do not say I will pray for you, says Jesus. There is no need for Me to act as Moses did on Mount Sinai. He had to pray lest the wrath of God should sweep away these people Why? Because God was dealing with them on the ground of their own disobedience. But now, through the perfect work of Jesus Christ, the saints are in such a position of blest security that there is no need. Jesus says: There is no need for Me to pray the Father to love you—He does; there is no need for Me to stand between you and an avenging Deity—that avenging Deity is now become your Father. Dear brethren, it is possible, I believe, for God’s children to fall into an error of Roman Catholicism in this respect: Rome put the Son in the place of the Father. What is the next thing? Rome has put the Virgin Mary in the place of the Son, and appeals to the awful mother to speak to the awful Son. Yes, and now they appeal to holy Joseph to intercede with holy Mary that she may speak to her holy Son. We have nothing whatever to do with that. We are free from that. But there is such a thing as a child of God failing to realise his position in Jesus, that he may appeal unto Jesus in almost as meaningless a way as the Roman Catholics do. There is no need for me to cry, Jesus, oh, speak for me to God! No, Jesus has accomplished the work. He has gone in as high priest there. He is Himself the intercessor. His presence there is the intercession. And so Jesus says: You may come with boldness; there is no need for Me to pray the Father to love you—He Himself does. Now take the word, “The Father Himself loves you.” Do not water it down. Do not dilute it. I know how difficult it is to realise it. There are times when I can only know it because God has said it; but it does seem so wonderful of God to love me. I could think of Him putting up with me, I could imagine His forgiving me, I could imagine His forbearing with me, but I cannot think of His loving me. Dare to take it because Jesus said it! If you believe Jesus because of His testimony, if you are one of the saints, the Father Himself loves you; yes, with an abiding love. He does not love you to-day and dislike you to-morrow, and then be reconciled to you on the Wednesday, and then drop His love on the Friday; He loves you day in, day out. It is unalterable love. There is such a thing as love being killed. Perhaps you may have loved, and you may have loved intensely, and the one you loved killed the love, and you felt a cold dagger go into your heart and your life, and then the love died in you. What a mercy it is that God’s love cannot be killed! God’s love does not die, although sometimes I seem to have done my best to murder it. It is like Himself, “the same yesterday, and to-day, and for ever.” I believe that the Father’s love to His children is as perfect as His love to Christ Himself. It is Christ who says, “As the Father hath loved Me,” so dear soul, very dear to God, the love wherewith He loved His Son, such is His love to you. The Father Himself loveth you.—Rev. Arch. G. Brown, in “British Weekly,” August 31st, 1893.

Joh_16:31-32. Believing and abiding.—To feel the burden of our captivity is not the same thing as to be free from it; to love God in our better mind, or, as St. Paul calls it, according to the inward man, is not the same thing as to walk according to that love, and to show it forth in our lives and actions. So that though we may now believe, yet if the hour cometh when we shall be scattered every man to his own, assuredly we cannot reckon ourselves as belonging to that flock of the good Shepherd, who hear His voice, and also follow Him whithersoever He goeth, so that they never go astray from the fold. Then how shall we be made free? how shall we be able to love Christ always, to walk as well as to feel according to the Spirit, and not according to the flesh? The answer is, that we must attain to the Spirit of life which is in Christ Jesus; that the Spirit of God must abide in us, and change us into His own image, that we may be delivered from sin and the flesh, and serve them no more at all. And yet this great truth, on which our whole salvation depends, and without which Christ has died in vain for each of us, as far as we ourselves are concerned—this great truth is for ever forgotten; and of all the points which the gospel teaches us, this is, perhaps, the least regarded. So true are our Lord’s words of that blessed Spirit whom we thus continually despise, “that the world cannot receive Him, because it seeth Him not, neither knoweth Him.” We pray to God; few, very few, none of us there are, I trust, who do not pray to Him; but I greatly doubt whether the prayer for the gift of the Holy Ghost, the prayer for the real enjoyment of that blessing which Christ has promised to His true disciples, that the Comforter should abide with them for ever—whether this be so often the part of our addresses to God as it ought to be. But this is the very main thing of all. We are living, if I may so speak, under the dispensation of the Spirit: in that character God now reveals Himself to His people, as He did of old, by conversing visibly with the prophets and patriarchs; or in the latter times, when He became manifest in the flesh, in the person of Jesus Christ. He who does not know God the Holy Ghost cannot know God at all. Though we have known Christ after the flesh, says St. Paul, yet henceforth know we Him so no more: the divine presence is henceforth to be of a different kind, not less real, but only revealing itself to our minds instead of our bodily senses. We must pray, then, for the Spirit—the Spirit of holiness, the Spirit of liberty, the Spirit of peace and love and joy. As the apostles were changed by His influence, so even shall we be. When He had once entered into their hearts, we hear no more of their being scattered every man to his own, and leaving their Saviour alone. The words of Peter, which, spoken in his own unaided strength, were but an idle boast soon reproved by the event, “Lord, I will lay down my life for Thy sake,” were, after the Spirit had once made him free from the bondage of corruption, the words of truth, and soberness; and, according to his words, so did it happen to him. And may we not hope the very same thing in our own case; that we, who now make vain professions of faith and love to our Lord in the Church—vain, because they are so soon broken, however sincerely they were uttered at the time; that we who are scattered every man to his own, each after his several idols, which he worships with the service of his daily living; that we may no more go astray from our Shepherd; but even as we believe in Him when our hearts are most warmed within us, so we may also keep the assurance of our faith steadfast to the end?—Dr. T. Arnold.

Joh_16:33. Classes in the school of affliction.—It has been well said that there are four classes in the Christian school of affliction. In the first class men learn to say, I must endure tribulation. Suffering affliction is there regarded as a bitter necessity, an oppressive yoke, which men must be contented to bear, although murmuring and complaining, because it cannot be otherwise. In the second class the scholars learn by degrees to say, I will endure. There, bearing affliction becomes a duty which is willingly undertaken, a burden which truly is felt to be heavy, but which is taken up and borne in God’s name, with devout patience, and in childlike obedience. In the third class the purport of the lesson is better still: I am able to bear affliction. The enduring of tribulation has here become a discipline in which advance can be made from day to day. Whilst enduring the weight of the cross, the Christian experiences more and more the power of God, which is made perfect in our weakness; the comfort of the Holy Ghost, who is the true Comforter in every time of need; the refreshment of the divine word, which is a light on all our ways, even on the darkest; and the peace of Christ Jesus, which the world cannot give nor take away, and which becomes ever more blessed. The Lord lays a burden on us, but He helps us to bear it. And thus the believer is advanced into the fourth and highest class, in which the solution of all problems is reached, when he learns to say, I need to bear affliction. Here tribulation is seen to be an honour and even a cause of joy. The burden is no more a burden, but an honour, a mark by which God’s children are known and Christ’s disciples recognised; and they learn with St. Paul to say, “We glory in tribulations” (Rom_5:3), and understand the exhortation of another apostle (Jas_1:2), “Count it all joy,” etc.—After Gerok.

Joh_16:33. Marah.—In the history of the Exodus we read that the children of Israel on their desert march came to a water-supply which they could not drink, for it was very bitter. Because of this the place was called Marah, “bitterness.” The people murmured and complained, and said to Moses, “What shall we drink? And he cried unto the Lord; and the Lord showed him a tree, which when he had cast into the waters, the waters were made sweet” (Exo_15:23-25). In this ancient history may be found a beautiful parable for us all. We, too, on our pilgrimage through the deserts of this life come to many a place “Marah,” and many bitter springs of tribulation, where we murmur and complain and cry, How can we drink this? And not only before individuals among us (to you or me) may a bitter cup of tribulation be set, from which our inner nature shrinks back—a whole people also may come to such a field of Marah, where to them the sweet springs of well-being and enjoyment are made salt and bitter; when what seems a sea of troubles lies before them, and thousands, young and old, cry out, How can we come through it? For such bitter floods of tribulation and springs of tears, my brethren, the Lord our God has given us also a tree, by means of whose wood the bitter waters may become sweet. This tree is the cross of Christ. Through the cross of the Redeemer the cross of His people is made light, and even pleasant. From His Gospel flow such sweet and powerful rills of comfort, that whole seas of affliction are thereby made sweet, the unbearable is made bearable, what is insipid agreeable, and His people experience in reality what the hymn expresses:

“With sighs, and oft with weeping,

Is marked My journey here;

Yet Christ, in peace me keeping,

Thus sweetens every tear.”

Idem.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

John

‘IN THAT DAY’

Joh 16:23 - Joh 16:24.

Our Lord here sums up the prerogatives and privileges of His servants in the day that was about to dawn and to last till He came again. There is nothing absolutely new in the words; substantially the promises contained in them have appeared in former parts of these discourses under somewhat different aspects and connections. But our Lord brings them together here, in this condensed repetition, in order that the scattered rays, being thus focussed, may have more power to illuminate with certitude, and to warm into hope. ‘Ye shall ask Me nothing. . .. Ask and ye shall receive. . .. Your joy shall be full.’ These are the jewels which He sets in a cluster, the juxtaposition making each brighter, and gives to us for a parting keepsake.

Now it is to be noticed that the two askings which are spoken of here are expressed by different words in the Greek. Our English word ‘ask’ means two things, either to question or to request; to ask in the sense of interrogating, in order to get information and teaching, or in the sense of beseeching, in order to get gifts. In the former sense the word is employed in the first clause of my text, with distinct reference to the disciples’ desire, a moment or two before, to ask Him a very foolish question; and in the second sense it is employed in the central portion of my text.

So, then, there are three things here as the marks of the Christian life all through the ages: the cessation of the ignorant questions addressed to a present Christ; the satisfaction of desires; and the perfecting of joy. These are the characteristics of a true Christian life. My brother, are they in any degree the characteristics of yours?

I. Note then, first, the end of questionings.

‘In that day ye shall ask Me nothing,’ and do not you think that when the disciples heard that, they would be tempted to say, ‘Then what in all the world are we to do?’ To them the thought that He was not to be at their sides any longer, for them to go to with their difficulties, must have seemed despair rather than advance; but in Christ’s eyes it was progress. He tells them and us that we gain by losing Him, and are better off than they were, precisely because He does not any longer stand at our sides for us to question. It is better for a boy to puzzle out the meaning of a Latin book by his own brains and the help of a dictionary than it is lazily to use an interlinear translation. And, though we do not always feel it, and are often tempted to think how blessed it would be if we had an infallible Teacher visible here at our sides, it is a great deal better for us that we have not, and it is a step in advance that He has gone away. Many eager and honest Christian souls, hungering after certainty and rest, have cast themselves in these latter days into the arms of an infallible Church. I doubt whether any such questioning mind has found what it sought; and I am sure that it has taken a step downwards, in passing from the spiritual guidance realised by our own honest industry and earnest use of the materials supplied to us in Christ’s word, to any external authority which comes to us to save us the trouble of thinking, and to confirm to us truth which we have not made our own by search and effort. We gain by losing the visible Christ; and He was proclaiming progress and not retrogression, when He said: ‘In that day ye shall ask Me no more questions.’

For what have we instead? We have two things: a completed revelation, and an inward Teacher.

We have a completed revelation. Great and wonderful and unspeakably precious as were and are the words of Jesus Christ, His deeds are far more. The death of Christ has told us things that Christ before His death could not tell. The resurrection of Christ has cast light upon all the darkest places of man’s destiny which Christ, before His resurrection, could not by any words so illuminate. The ascension of Christ has opened doors for thought, for faith, for hope, which were fast closed, notwithstanding all His teachings, until He had burst them asunder and passed to His throne. And the facts which are substituted for the bodily presence of Jesus with His disciples tell us a great deal more than they could ever have drawn from Him by questionings, however persistent and however wisely directed. We have a completed revelation, and therefore we need ‘ask Him nothing.’

And we have a divine Spirit that will come to us if we will, and teach us by means of blessing the exercise of our own faculties, and guiding us, not, indeed, into the uniform perception of the intellectual aspects of Christian truth, but into the apprehension and the loving possession, as a power in our lives, of all the truth that we need to mould our characters and to raise us to the likeness of Himself.

Only, brother! let us remember what such a method of teaching demands from us. It needs that we honestly use the revelation that is given us; it needs that we loyally, lovingly, trustfully, submit ourselves to the teaching of that Spirit who will dwell in us; it needs that we bring our lives up to the height of our present knowledge, and make everything that we know a factor in shaping what we do and what we are. If thus we will to do His will, ‘we shall know of the doctrine’; if thus we yield ourselves to the divine Spirit, we shall be taught the practical bearings of all essential truth; and if thus we ponder the facts and principles that are enshrined in Christ’s life, and the Apostolic commentary on them, as preserved for us in the Scripture, we shall not need to envy those that could go to Him with their questions, for He will come to us with His all-satisfying answers.

Ah! but you say experience does not verify these promises. Look at a divided Christendom; look at my own difficulties of knowing what I am to believe and to think. Well, as for a divided Christendom, saintly souls are all of one Church, and however they may formulate the intellectual aspects of their creed, when they come to pray, they say the same things. Roman Catholic and Protestant, and Quaker and Churchman, and Calvinist and Arminian, and Greek and Latin Christians-all contribute to the hymn-book of every sect; and we all sing their songs. So the divisions are like the surface cracks on a dry field, and a few inches down there is continuity. As for the difficulty of knowing what I am to believe and think about controverted questions, no doubt there will remain many gaps in the circle of our knowledge; no doubt there will be much left obscure and unanswered; but if we will keep ourselves near the Master, and use honestly and diligently the helps that He gives us-the outward help in the Word, and the inward help in His teaching Spirit-we shall not ‘walk in darkness,’ but shall have light enough given to be to us ‘the Light of Life.’

Brother, keep close to Christ, and Christ-present though absent- will teach you.

II. Secondly, satisfied desires.

This second great promise of my text, introduced again by the solemn affirmation, ‘Verily, verily, I say unto you,’ substantially appeared in a former part of these discourses with a very significant difference. ‘Whatsoever ye shall ask in My name that will I do.’ ‘If ye shall ask anything in My name I will do it.’ There Christ presented Himself as the Answerer of the petitions, because His more immediate purpose was to set forth His going to the Father as His elevation to a yet loftier position. Here, on the other hand, He sets forth the Father as the Answerer of the petitions, because His purpose is to point away from undue dependence on His own corporeal presence. But the fact that He thus, as occasion requires, substitutes the one form of speech for the other, and indifferently represents the same actions as being done by Himself and by the Father in heaven, carries with it large teachings which I do not dwell upon now. Only I would ask you to consider how much is involved in that fact, that, as a matter of course, and without explanation of the difference, our Lord alternates the two forms, and sometimes says, ‘I will do it,’ and sometimes says, ‘The Father will do it.’ Does it not point to that great and blessed truth, ‘Whatsoever thing the Father doeth, that also doeth the Son likewise?’

But passing from that, let me ask you to note very carefully the limitation, which is here given to the broad universality of the declaration that desires shall be satisfied. ‘If ye shall ask anything in My name’; there is the definition of Christian prayer. And what does it mean? Is a prayer, which from the beginning to the end is reeking with self-will, hallowed because we say, as a kind of charm at the end of it, ‘For Christ’s sake. Amen’? Is that praying in Christ’s name? Surely not! What is the ‘name’ of Christ? His whole revealed character. So these disciples could not pray in His name ‘hitherto,’ because His character was not all revealed. Therefore, to pray in His name is to pray, recognising what He is, as revealed in His life and death and resurrection and ascension, and to base all our dependence of acceptance of our prayers upon that revealed character. Is that all? Are any kind of wishes, which are presented in dependence upon Christ as our only Hope and Channel of divine blessing, certain to be fulfilled? Certainly not. To pray ‘in My name’ means yet more than that. It means not only to pray in dependence upon Christ as our only Ground of hope and Source of acceptance and God’s only Channel of blessing, but it means exactly what the same phrase means when it is applied to us. If I say that I am doing something in your name, that means on your behalf, as your representative, as your organ, and to express your mind and will. And if we pray in Christ’s name, that implies, not only our dependence upon His merit and work, but also the harmony of our wills with His will, and that our requests are not merely the hot products of our own selfishness, but are the calm issues of communion with Him. Thus to pray requires the suppression of self. Heathen prayer, if there be such a thing, is the violent effort to make God will what I wish. Christian prayer is the submissive effort to make my wish what God wills, and that is to pray in Christ’s name.

My brother! do we construct our prayers thus? Do we try to bring our desires into harmony with Him, before we venture to express them? Do we go to His footstool to pour out petulant, blind, passionate, un-sanctified wishes after questionable and contingent good, or do we wait until He fills our spirits with longings after what it must be His desire to give, and then breathe out those desires caught from His own heart, and echoing His own will? Ah! The discipline that is wanted to make men pray in Christ’s name is little understood by multitudes amongst us.

Notice how certain such prayer is of being answered. Of course, if it is in harmony with the will of God, it is sure not to be offered in vain. Our Revised Version makes a slight alteration in the order of the words in the first clause of this promise by reading, ‘If ye ask anything of the Father He will give it you in My name.’ God’s gifts come down through the same channel through which our prayer goes up. We ask in the name of Christ, and get our answers in the name of Christ.

But, whether that be the true collocation of ideas or not, mark the plain principle here, that only desires which are in harmony with the divine will are sure of being satisfied. What is a bad thing for a child cannot be a good thing for a man. What is a foolish and wicked thing for a father down here to do cannot be a kind and a wise thing for the Father in the heavens to do. If you wish to spoil your child you say, ‘What do you want, my dear? tell me and you shall have it.’ And if God were saying anything like that to us, through the lips of Jesus Christ His Son, in the text, it would be no blessing, but a curse. He knows a great deal better what is good for us; and so He says: ‘Bring your wishes into line with My purpose, and then you will get them’; ‘Delight thyself in the Lord, and He will give thee the desires of thine heart.’ If you want God most you will be sure to get Him; if your heart’s desires are after Him, your heart’s desires will be satisfied. ‘The young lions do roar and suffer hunger.’ That is the world’s way of getting good; fighting and striving and snarling, and forcibly seeking to grasp, and there is hunger after all. There is a better way than that. Instead of striving and struggling to snatch and to keep a perishable and questionable portion, let us wait upon God and quiet our hearts, stilling them into the temper of communion and conformity with Him, and we shall not ask in vain.

He who prays in Christ’s name must pray Christ’s prayer, ‘Not My will, but Thine be done.’ And then, though many wishes may be unanswered, and many weak petitions unfulfilled, and many desires unsatisfied, the essential spirit of the prayer will be answered, and, His will being done in us and on us, our wishes will acquiesce in it and desire nothing besides. To him who can thus pray in Christ’s name in the deepest sense, and after Christ’s pattern, every door in God’s treasure-house flies open, and he may take as much of the treasure as he desires. The Master bends lovingly over such a soul, and looks him in the eyes, and with outstretched hand says, ‘What wilt thou that I should do unto thee? Be it unto thee even as thou wilt.’

III. Lastly, the perfect joy which follows upon these two.

‘That your joy may be fulfilled.’ Again we have a recurrence of a promise that has appeared in another connection in an earlier part of this discourse; but the connection here is worthy of notice. The promise is of joy that comes from the satisfaction of meek desires in unison with Christ’s will. Is it possible then, that, amidst all the ups and downs, the changes and the sorrows of this fluctuating, tempest-tossed life of ours we may have a deep and stable joy? ‘That your joy may be full,’ says my text, or ‘fulfilled,’ like some jewelled, golden cup charged to the very brim with rich and quickening wine, so that there is no room for a drop more. Can it be that ever, in this world, men shall be happy up to the very limits of their capacity? Was anybody ever so blessed that he could not be more so? Was your cup ever so full that there was no room for another drop in it? Jesus Christ says that it may be so, and He tells us how it may be so. Bring your desires into harmony with God’s, and you will have none unsatisfied amongst them; and so you will be blessed to the full; and though sorrow comes, as of course it will come, still you may be blessed. There is no contradiction between the presence of this deep, central joy and a surface and circumference of sorrow. Rather we need the surrounding sorrow, to concentrate, and so to intensify, the central joy in God. There are some flowers which only blow in the night; and white blossoms are visible with startling plainness in the twilight, when all the flaunting purples and reds are hid. We do not know the depth, the preciousness, the power of the ‘joy of the Lord,’ until we have felt it shining in our hearts in the midst of the thick darkness of earthly sorrow, and bringing life into the very death of our human delights. It may be ours on the conditions that my text describes.

My dear friends! there are only two courses before us. Either we must have a life with superficial, transitory, incomplete gladness, and an aching centre of vacuity and pain, or we may have a life which, in its outward aspects and superficial appearance, has much about it that is sad and trying, but down in the heart of it is calm and joyful. Which of the two do you deem best, a superficial gladness and a rooted sorrow, or a superficial sorrow and a central joy? ‘Even in laughter the heart is sorrowful, and the end of that mirth is heaviness.’ But, on the other hand, the ‘ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads. They shall obtain joy and gladness; and sorrow and sighing shall flee away.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

At the first reading of Joh 16:23 there seems to be a contradiction in the words.

Christ tells them in the former part of the verse, that they shall ask him nothing in that day; and yet promises that whatever they ask shall be given them, in the latter part of the verse.

To resolve this, know that there is a two-fold asking, one by way of question, the other by way of petition.

The former is asking that we may know, or be informed in, what we doubt; the latter is asking that we may receive, and be supplied with what we want.

Now when Christ saith, In that day ye shall ask me nothing; it is as much as if he had said, "At present you understand but little of the mysteries of religion, and therefore ye put questions about many things: but, in that day, when the Comforter comes, ye shall be so clearly enlightened by him, that ye shall not need to ask me any more questions." But when Christ saith, Whatever ye ask of the Father in my name, he will give it; the meaning is, "In that day when I have left the world, and ascended to my Father, you shall not need to address your prayers to me, but to my Father in my name."

But what is it to pray in the name of Christ?

Answer, it is more than to name Christ in prayer: it is easy to name Christ in prayer, buy no easy thing to pray in the name of Christ.

To pray in the name of Christ, is,

1. To look up to Christ, as having purchased for us this privilege, that we may pray: for it is by the blood of Christ that we draw near to God, and that a throne of grace is open to us.

2. To pray in the name of Christ, is to pray in the strength of Christ, by the assistance of his grace, and the help of his Holy Spirit.

3. To pray in the name of Christ is to pray by faith in the virtue of Christ’s mediation and intercession, believing that what we ask on earth, he intercedes for and obtains in heaven. To pray thus is no easy matter: and unless we do pray thus, we do not pray at all.

Hitherto have ye asked nothing in my name Joh 16:24; that is, explicitly and expressly in my name, or by me, as mediator betwixt God and man, and with respect to my merits. Do this after my death, resurrection, and intercession at the right hand of God, and you shall receive such answers as will fill you with joy; for the saints of God under the Old Testament, and the apostles themselves under the New, and hitherto put up all their petitions in the name of the Messiah, though not in the name of Jesus.

But now he exhorts them to eye his mediatory office in all their addresses to God, and promises them whatsoever he had purchased of the Father by his sufferings and satisfaction, they should obtain it for the sake of his prevailing intercession.

Learn hence, that it is a mighty encouragement to prayer, that now, under the gospel, the person of the Mediator is exhibited in our flesh, has satisfied divine Justice in our nature, and in that nature intercedes as mediator, for whatever he purchased as our surety.

Hence is the encouragemnt; Whatsoever ye ask the Father in my name, he will give it you.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

16:23-24 Ask . . . and you will receive: Two notable effects of the resurrection are the joy of understanding and the joy of successful prayer. The disciples would no longer experience the confusion described in 16:16-18.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Joh 16:23. Ἐν ἐκείνῃ τῇ ἡμέρᾳ, in that day) This expression is also applied to prayer in Joh 16:26, which is the subject presently after treated of in this verse.—οὐκ ἐρωτήσετε) ye shall not ask questions, viz. ye shall not ask them under the influence of sorrow, as in Joh 16:6, but from joy.[366] A foretaste of this αὐταρκεία, and satisfied acquiescence [mental tranquility, as having within all needful knowledge] follows presently in Joh 16:30. Ye will not have occasion to ask or solicit Me for answers: ye shall clearly perceive all things. Comp. Joh 16:19; Joh 16:25; ch. Joh 21:12, “None of the disciples durst ask Him, Who art Thou? knowing that it was the Lord.” The reality itself will be ready to your hand. Ye will apply to the Father Himself.—οὐδὲν, nothing) as to these subjects. They questioned Him about “the time of the restoration of the kingdom to Israel” in Act 1:6.—ἀμὴν, ἀμὴν, verily, verily) Once and again He had somewhat touched upon the subject of prayer, declaring that they who would pray in the name of Jesus, should experimentally know the unity of the Father and the Son, ch. Joh 14:13,“Whatsoever ye shall ask in My name, that will I do, that the Father may be glorified in the Son;” and that whoever would “abide in Christ and bear fruit,” whatsoever they would ask,” they should receive, ch. Joh 15:7; Joh 15:16. Now He treats of prayer in pursuance, of His design (in a more formal and systematic way than before).—ὅσα ἂν, whatsoever things) We have afforded to us a carte blanche, as Spener expresses it.—αἰτήσητε, ye shall have asked [prayed for]) even as regards those things, about which ye now desire, ἐρωτᾷν, to ask Me questions. Praying is a something more evident, and as it were more palpable than faith; therefore Jesus in instructing His disciples in regard to prayer, leads them on thereby to faith.—τὸν Πατέρα, the Father) This answers to ἐμὲ, Me, in the beginning of this verse. Jesus instructs His disciples, that having laid aside their yearnings for the visible presence of Jesus, they should approach the Father (avail themselves of their access to the Father).—δώσει, He will give it) I will do it, He had said in ch. Joh 14:13-14, where He was speaking of their recognising the Father as being in the Son: now when speaking of the love of the Father, viz. towards believers, He saith, He will give it.

[366] The Engl. Vers. confounds the sense and the distinction between ἐρωτάω and αἰτέω in this verse. There is no contrast drawn between asking the Son which shall cease, and asking the Father which shall begin; but the first half of the ver. promises one blessing—viz. that they shall have no longer need to question Him (ἐρωτᾶν); ver. 19, for by the Spirit they shall know all these things. The second half of the ver. promises a distinct blessing—viz. the granting of all that they ask (αἰτεῖν) the Father in the Son’s name. Note, that πυνθάνομαι cannot be exchanged with ἐρωτάω. Πυνθάνομαι has a reflexive sense, and therefore is in the Middle; to have inquiry made, to inquire for one’s information; percontari. Ἐρωτᾶν. interrogare, to ask questions. See Trench and Tittm. Syn. N. T.—E. and T.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh_16:23-24. Happy result of this spiritual reunion in reference to the disciples official relationship: illuminationgranting of prayer.

ἐν ἐκείνῃ τ. ἡμ.] On the day that I shall again be seen by you (spiritually), not: if the disciples shall spiritually have given birth in themselves to the living Christ (De Wette); not: on the never-ending day which is to begin with Easter in their souls (Lange), to which the interpretations of Ebrard and Hengstenberg also substantially amount, comp. Brückner.

ἐμὲ οὐκ ἐρωτ. οὐδέν] Because, that is, the enlightenment through the Paraclete will secure you so high a sufficiency of divine knowledge, that you would have no need to question me (note the emphatic ἐμέ) about anything (as hitherto has been the case so frequently and so recently, Joh_16:19). The discourse of Peter, Act_2:14 ff., is a living testimony of this divine certainty here promised, which took the place of the want of understanding.[182] Chrysostom, Grotius, and several others, including Weizsäcker and Weiss, incorrectly take ἘΡΩΤ. to mean pray. Comp. Joh_16:19; Joh_16:30.

ἀμὴν ἀμὴν, κ.τ.λ.] The further good to be promised is introduced with emphatic asseveration in the consciousness of its great importance.

In adopting the reading ΔΏΣΕΙ ὙΜῖΝ ἘΝ Τῷ ὈΝΌΜ. ΜΟΥ (see the critical notes), we must explain: He will give it you, in virtue of my name, by its power as the determining motive (Winer, p. 362 [E. T. p. 575]), because then you have not prayed otherwise than in my name (see on Joh_14:13). The interpretation: in my stead (Weiss), yields a paradoxical idea, and has opposed to it Joh_16:24.

ἕως ἄρτι, κ.τ.λ.] Because, that is, the higher illumination was wanting to you, which belongs thereto, and which will be imparted to you through the medium of the Paraclete only after my departure. You are wanting up to this time in the spiritual ripeness and maturity of age for such praying, as the highest step of prayer that may be heard. This reason appears in harmony with the text from the reciprocal relation of ἘΝ ἘΚΕΊΝῌ Τ. ἩΜΈΡᾼ and ἝΩς ἌΡΤΙ, if we note that by ἘΜΈ ΟὐΚ ἘΡΩΤ. ΟὐΔΈΝ that very divine clearness and certainty is expressed, which is still wanting to them ἝΩς ἌΡΤΙ. The reason, therefore, is not to be determined in this wise, that Christ had not yet been glorified (Luthardt), and had accordingly not yet become to the disciples that which He was to become (Hofmann, Schriftbew. II. 2, p. 358, comp. Hengstenberg).

ἵνα] Divinely ordained object of the ΛΉΨΕΣΘΕ.

Ἡ ΧΑΡᾺ ὙΜ] Joh_16:22. It is to be filled up, i.e. to be complete, that nothing may be wanting to it. Comp. Joh_15:11. There is thus fulfilled in the disciples, after their reception of the Spirit through the granting of their prayers, the consolatory picture of the bearing woman in her joy after the sorrow she has surmounted. Luthardt also transposes Joh_16:23-24 into the time before the last future; but necessitated to this, he should not have referred Joh_16:16 ff. to the Parousia.

[182] Scholtens view is a misunderstanding of an enthusiastic kind, to the effect that this saying overthrows the entire Protestant principle of Scripture.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Joh 16:23-28 . Future accessibility of the Father .

Joh 16:23 . καὶ ἐν ἐκείνῃ τῇ ἡμέρα , “and in that day” of the Resurrection and the dispensation it introduces, see Joh 14:20 , in contrast to this present time when you wish to ask me questions, Joh 16:19 , “ye shall not put any questions to me”. Cf. Joh 21:12 . He was no longer the familiar friend and visible teacher to whom at any moment they might turn. But though this accustomed intercourse terminated, it was only that they might learn a more direct communion with the Father: ἀμὴν … δώσει ὑμῖν . The connection is somewhat obscure. The words may either be taken in connection with those immediately preceding, in which case they intimate that the information they can no longer get from a present Christ they will receive from Father: or they may begin a distinct paragraph and introduce a fresh subject, the certainly of prayer being heard.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

23. ἐν ἐκείνῃ τῇ ἡμέρᾳ. This phrase occurs again at v. 26, and at 14:20; and in each case it signifies the day when the Spirit has been released, Jesus having been “glorified” (see on 7:39). The teaching of the Fourth Gospel is that the moment of consummation of the work of Jesus is the moment of His Death: τετέλεσται (19:30). After His Resurrection, He gave the Spirit to the assembled disciples: λάβετε πνεῦμα ἅγιον (20:22). The Day of Pentecost is described in Act_2 as a Day when a special gift of spiritual power was manifested, and there is nothing in Jn. which is inconsistent with such a manifestation. But for Jn. the Day of the Spirit’s Advent is the Day of the Resurrection of Jesus; and to introduce the thoughts of what happened at Pentecost into the exegesis of these Last Discourses is to make confusion. ἐν ἐκείνῃ τῇ ἡμέρᾳ signifies the new Dispensation or Era of the Spirit, which began with the Resurrection, to the thought of Jn.

ἐμὲ οὐκ ἐρωτήσετε οὐδέν. ἐρωτᾶν may mean either “to ask a question,” as often in Jn. (1:19, 21, 25, 5:12, 9:2, 15, 19, 21, 23, 16:5, 19, 30, 18:19, 21), or “to entreat, to beseech, to ask a boon” (as at 4:31, 40, 47, 12:21, 19:31, 38). We have already noted (on 11:22) that it is the verb used of the prayers of Jesus by Himself (16:26, 14:16, 17:9, 15, 20), but that it is not used elsewhere in the Gospel of the prayers of men (cf., however, 1Jn 5:16).

Hence ἐμὲ οὐκ ἐρωτήσετε οὐδέν may be translated in two ways:

(1) “In that day ye shall ask me no questions,” as they had desired to do, v. 19; cf. v. 30. When the Paraclete came, they would no longer need to ask Jesus questions, such as those addressed to Him at 13:36, 14:5, 22; for the Spirit would teach them all things (14:26, 16:13). But this seems to break the sequence of thought, and there is no mention of the Spirit in the immediate context. Further, as Field points out, the emphatic position of ἐμέ before the negative and the verb, naturally suggests a comparison with τὸν πατέρα in the next clause.

(2) It is better to render, “In that day, ye shall ask nothing of me.” The visible company of Jesus would be withdrawn, so that they would no longer be able to ask favours of Him or proffer requests to Him, face to face. But there is a great compensation, and its promise is introduced by the solemn prelude ἀμὴν ἀμὴν λέγω ὑμῖν (see on 1:51). They can henceforth have direct access to the Father, and whatever they ask of Him, the due conditions of Christian prayer being observed (see on 15:16), shall be given.

The view that the contrast is between “asking me” and “asking the Father” has been rejected by some commentators because ἐρωτᾶν is used in the first case, and αἰτεῖν in the second. But (see on 11:22) these verbs are not sharply distinguished in later Greek (cf. Act 3:2, Act 3:3 for an illustration of their being used interchangeably). The general purport of the teaching of these discourses is that it will be spiritually beneficial for the disciples that their Master should depart (16:7). New sources of knowledge and spiritual power will henceforth be available for them. They will be empowered to achieve great things on earth (14:12), and their prayers will have a potential efficacy, such as could not have been before it was possible to offer them in the Name of Jesus.

δώσει ὑμῖν ἐν τῷ ὀνόματί μου. This is the order of words in אBC*LΔ, and is supported by Origen and the paraphrase of Nonnus. The rec. has ἐν τῷ ὀνόματί μου δώσει ὑμῖν, with AC3DNWΓΘ, the Syriac and Latin vss. generally.

If we adopt the former reading, which prima facie has the weight of MS. authority, the natural rendering of the sentence is, “If you ask anything of the Father, He will give it to you in my Name.” This is difficult of interpretation. It is true that Jesus speaks later of “the Holy Spirit whom the Father will send in my Name” (14:26, where see note), but that is a way of speaking which has parallels at 5:43, 10:25. To say that the Father gives in the Name of the Son a boon which has been sought in prayer is unlike anything elsewhere in the N.T. It is not adequate to interpret this as meaning only that the Son is the medium through which prayer is answered as well as offered. That is true in a sense (see on 14:13), but to speak of the Father acting ἐν ὀνόματι τοῦ υἱοῦ is foreign alike to Johannine doctrine and to Johannine phraseology. The phrase ἐν τῷ ὀνόματί μου occurs 15:16, 16:23, 24, 26, 14:13, 14, 26 (7 times in all) in these Last Discourses; and in every case (except the last, 14:26, to which reference has already been made) it has reference to the essential condition of Christian prayer, sc. that it should be offered “in the Name” of Christ.

The Greek, however, does not necessarily require us to connect ἐν τῷ ὀνόματί μου here with δώσει ὑμῖν, even if δώσει ὑμῖν precedes ἐν τῷ ὀνόματί μου. For we have seen above (on 12:13) that εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου must be rendered “Blessed in the Name of the Lord is He that cometh,” ἐν ὀνόματι κυρίου being taken with εὐλογημένος, although ὁ ἐρχόμενος immediately precedes. In the present passage, in like manner, it is legitimate to take ἐν τῷ ὀνόματί μου with αἰτήσητε τὸν πατέρα, although δώσει ὑμῖν immediately precedes. The meaning, then, is exactly similar to that of 15:16 ἵνα ὅ τι ἂν αἰτήσητε τὸν πατέρα ἐν τῷ ὀνόματί μου δῷ ὑμῖν. See notes on 14:13, 15:16. And that this is here also the true sequence of words is confirmed by the next verse, where Jesus goes on to say that hitherto the apostles had asked nothing in His Name. See on 20:31.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Vv. 23, 24. “At that day you shall not question me as to anything: verily, verily, I say to you, that all that which you shall ask the Father, he will give it to you in my name. 24. Hitherto you have asked nothing in my name; ask, and you shall receive, that your joy may be fulfilled.”

Jesus here describes the privileges connected with this spiritual seeing again, the source for them of the joy promised in Joh 16:22. They will be: a full knowledge (Joh 16:23 a) and a full power (Joh 16:23 b). In the first clause the emphasis is on ἐμέ, me (the accentuated form); they will have no need to ask Him, as visibly present, concerning what shall appear to them obscure and mysterious, as they had the intention to do at this moment (Joh 16:19). Having the Paraclete within them, they will be able to ask all freely and directly from the Father (comp. Joh 14:12-14). The reading of A: ὅ, τι ἄν, whatsoever, may well be the true one. After having changed this ὅ, τι into ὅτι,because, one of the pronouns ὅ or ὅσα was necessarily added as an object; then the ὅτι was omitted as useless (Meyer).

Weiss prefers, with Tischendorf, the ἄν τι of the Vatican MS., which was altered in consequence of the introduction of the recitative ὅτι . In any case, the sense is the same. It is very evident that so considerable a change in their relation to God and Christ as that which is here promised to the apostles could not have resulted from the appearances of the Risen One. Weiss endeavors in vain to maintain this application. Act 1:6 proves clearly that after the resurrection the disciples did not cease to ask questions of Jesus personally when they saw Him again. SoWeiss gives to ἐρωτᾷν here, not its ordinary meaning to ask a question, but the meaning to ask for a thing, a meaning which it sometimes has certainly (Joh 4:31; Joh 4:40; Joh 4:47, Joh 14:16, etc.: to ask whether one will give). But why in this case use two different verbs (ἐρωτᾷν and αἰτεῖν) to say the same thing? And, above all, the relation to Joh 16:19 and Joh 16:30 absolutely excludes this meaning.

The word ἐρωτᾷν has certainly the meaning to inquire (to ask light), andαἰτεῖν the more general sense of praying, to ask a gift or help. Jesus therefore means: “You will no longer address your questions to me, as when I was visibly with you; and in general I declare to you that as to what you may have need of, you will be able, because of the communion established henceforth through the Holy Spirit between yourselves and Him (your Father), to address yourselves directly to Him.”

The limiting phrase in my name would refer, according to the T. R., which has in its favor some Mjj. and the ancient versions, to the word ask; to this Joh 16:24 also points; nevertheless, this reading may come from the parallel passages in Joh 14:13; Joh 14:26, and from the following verse. These words should be placed with the Vatican and Sinaitic MSS., etc., at the end of the verse, in connection with the verb to give. It is on the basis of the divine revelation which God has given of Jesus to believers and of the knowledge which they have received from Him, that He will give to them the gifts and helps thus promised.

But as this full revelation of Jesus is made in their hearts only by the Spirit (Joh 14:17-23), it follows that until the day of Pentecost the disciples could not have really prayed in the name of Jesus. There is therefore no reproach in the words: “Hitherto you have not prayed in my name,” as if Jesus meant that they had been wanting in faith or zeal; it is simply the true indication of their moral state up to the time of the inward revelation which the Spirit will effect within them. From that moment, united in heart with Him, they will be able to pray as if they were Himself. By the present imperative: ask (αἰτεῖτε), Jesus transports Himself to this great day which is foretold. Perfect and enduring joy will then take the place of the extreme grief of a moment.— Jesus, however, perceives how all this must remain obscure to them. He acknowledges this, and refers them to that very day itself which He has just promised them, when everything will be finally made clear for them.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

In that day--of the dispensation of the Spirit (as in Joh 14:20).

ye shall ask--inquire of

me nothing--by reason of the fulness of the Spirit's teaching (Joh 14:26; Joh 16:13; and compare Jo1 2:27).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 23. Ye shall ask me nothing.] Ye shall then be led, by that Spirit which guides into all truth, to consider me in the character of Mediator in the kingdom of God, and to address your prayers to the Father in my name - in the name of Jesus the Saviour, because I have died to redeem you - in the name of Christ the Anointer, because I have ascended to send down the gift of the Holy Ghost.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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

True, the apostles did not cease to ask at the mouth of Christ, even when they had been elevated to the highest degree of wisdom, but this is only a comparison between the two conditions; as if Christ had said that their ignorance would be corrected, so that, instead of being stopped — as they now were — by the smallest obstructions, they would penetrate into the deepest mysteries without any difficulty. Such is the import of that passage in Jeremiah,

No longer shall every man teach his neighbor, saying, Know the Lord for all shall know me, from the least to the greatest, saith the Lord, (Jeremiah 31:34.)

The prophet assuredly does not take away or set aside instruction, which must be in its most vigorous state in the kingdom of Christ; but he affirms that, when all shall be taught by God, no room will be any longer left for this gross ignorance, which holds the minds of men, till Christ, the Sun of Righteousness, (Malachi 4:2,) shall enlighten them by the rays of his Spirit. Besides, though the apostles were exceedingly like children, or rather, were more like stocks of wood than men, we know well what they suddenly became, after having enjoyed the teaching of the Holy Spirit.

Whatever you shall ask the Father in my name. He shows whence they will obtain this new faculty. It is because they will have it in their power to draw freely from God, the fountain of wisdom, as much as they need; as if he had said, “You must not fear that you will be deprived of the gift of understanding; for my Father will be ready, with all the abundance of blessings, to enrich you bountifully.” Besides, by these words he informs them that the Spirit is not promised in such a manner that they to whom He is promised may wait for him in sloth and inactivity, but, on the contrary, that they may be earnestly employed in seeking the grace which is offered. In short, he declares that he will at that time discharge the office of Mediator, so that whatever they shall ask he will obtain for them from the Father abundantly, and beyond their prayers.

But here arises a difficult question: Was this the first time that men began to call on God in the name of Christ? for never could God be reconciled to men in any other way than for the sake of the Mediator. Christ describes the future time, when the Heavenly Father will give to the disciples whatever they shall ask in his name If this be a new and unwonted favor, it would seem that we may infer from it that, so long as Christ dwelt on earth, he did not yet exercise the office of Advocate, that through him the prayers of believers might be acceptable to God. This is still more clearly expressed by what immediately follows.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(23) And in that day ye shall ask me nothing.—Comp. Act_1:6. The time here referred to is, as we have seen (Joh_16:16), the time of the gift of the Paraclete, who shall fully illumine them, so that they shall not need to ask the meaning of new thoughts and words as they have done hitherto. (Comp., e.g., the certain knowledge of Peter’s speech in Acts 2. with the misunderstandings of these last days of the Lord’s ministry.)

Verily, verily, I say unto you.—Comp. Joh_1:51. As we have so often found, these words precede a truth of -weighty import.

Whatsoever ye shall ask the Father in my name, he will give it you.—The more probable reading is, Whatsoever ye shall ask the Father, He will give it you in My name. The thought is that the prayer is offered in Christ’s name (comp. Note on Joh_14:13, and in this context Joh_16:24), and that the answer to every such prayer is in virtue of His name. The fact that we pray in His name makes it certain that the prayer will be answered. The fact that the prayer is answered is proof that it was in Christ’s name.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

23. in that day] Not the forty days of His bodily presence between the Resurrection and the Ascension, but the many days of His spiritual presence from Pentecost onwards. Comp. Joh_16:26 and Joh_14:20.

ye shall ask me nothing] The Greek is as ambiguous as the English. It is the same verb (erôtân) as is used in Joh_16:19, and may mean either, as there, ‘ask no question,’ or, ‘make no petition’ (see on Joh_14:16). The former is better. When they are illuminated by the Spirit there will be no room for such questions as ‘What is this little while? How can we know the way? Whither goest Thou? How is it that Thou wilt manifest Thyself unto us and not unto the world?’ His going to the Father will gain for them (I) perfect knowledge.

Verily, verily] See on Joh_1:51.

Whatsoever … give it you] The better reading gives, If ye shall ask anything of the Father, He will give it you in My name. The word for ‘ask’ here and in the next verse is aitein not erôtân. Note that the answer as well as the prayer (Joh_14:13, Joh_15:16) is in Christ’s name, and all such prayers will be answered. His return to the Father will gain for them (2) perfect response to prayer.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

These things have I spoken unto you in proverbs,.... Concerning his Father, and his Father's house, and the many mansions in it, of his going to prepare a place for them there, and of the way unto it, all which they seemed not to understand; of the nature of communion with him and his Father, and of the manifestation of them to them, so as not unto the world, which they could not account for; of their union to him under the simile of the vine and its branches; and of his departure from them, and return unto them; and of the sorrow that should follow upon the one, and the joy that should attend the other, set forth in the case of a woman in travail, having sorrow, and being joyful when delivered. All which, one would think, were plain and easy to be understood; but such was the then present state and case of the disciples, that these all seemed as proverbs, parables, and dark sayings, which they did not clearly understand: wherefore our Lord says,

but the time cometh; meaning either the time of his appearing unto them, after his resurrection, or the day of Pentecost:

when I shall no more speak unto you in proverbs, but I shall show plainly of the Father; by pouring forth his Spirit upon them, who should not only take of his things, but of his Father's also, and show them unto them clearly and plainly; so as that they should have a clear understanding of them, as they were capable of; of the perfections of his nature, his distinct personality, his being the Father of Christ, and of all the elect in him; of his everlasting love to their persons; of his choice of them in Christ; of his covenant with them in him; of his mind and will concerning them, and his gracious designs towards them; of his Father's house, and the way to it; and of the nature, design, and usefulness of his going to him; of the distinction between speaking in parables and dark sayings, and speaking plainly, openly, and apparently; see Num 12:8.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

23 And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you.

Ver. 23. And in that day ye shall, &c.] q.d. Ye shall be so exact and so expert, that you shall not need to ask such childish questions as hitherto ye have done. This is like that of the prophet, "They shall not each man teach his neighbour, saying, Know the Lord! for they shall all know me, from the least to the greatest," Jer 31:34; "They shall be all taught of God." Cathedrum in caelo habet qui corda docet, saith Augustine. And Quando Christus docet, quam cito discitur quo docetur? So St Ambrose, Nescit tarda molimina spiritus sancti gratia. When the Spirit undertakes to teach a man, he shall not be long in learning. Now all God’s people have "the unction that teacheth them all things," 1Jn 2:20. And as in pipes, though of different sounds, yet there is the same breath in them; so is there the same spirit in Christians of all sizes.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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 Mat 8:25; Joh 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 ... - See Joh 14:13.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

In the day[4], or at that time, in that happy state, you shall not ask, you shall not need to ask me any questions: nor even desire to have any happiness, but what you will enjoy. But now if you ask, that is, petition for any thing of the Father in my name, he will give it you, whatever graces or assistances you stand in need of: ask them in my name, as I am your chief Mediator, through whose merits all shall be granted you. This is the constant practice of the Church, to ask for all graces through our Lord Jesus Christ. (Witham) --- In my name. In consequence of this promise, the Church concludeth all her prayers, even those that are addressed to the saints, Per Christum Dominum nostrum, through Christ our Lord.

===============================

[BIBLIOGRAPHY]

Non me rogabitis quicquam, Greek: ouk erotesate, which commonly signifies to ask questions: but when it follows, Greek: aitesete ton patera, this is properly to petition for.

====================

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

That the day here spoken of is that before mentioned, Joh 16:22, when Christ promised to see them again, and that their hearts should rejoice, is without question; but what that day is (as we before showed) is not so well agreed: some understand it of the general resurrection, when Christ shall come to judgment, when all asking for satisfaction as to any thing of which we doubt shall cease; and this seemeth at first the plainest sense: You shall then be made perfect; as you shall want nothing, so you shall ask nothing, But because of the following words, which plainly refer to the time of this life, others distinguish concerning asking, and by asking here understand, asking by way of question, for further information, not by way of prayer for supply: and indeed the Greek word enforces that sense; for it is not αιτησετε, which signifieth to ask or beg, as in prayer; but ερωτησετε, which signifieth to ask for a resolution in case of doubting. Now though it be true, that in the day of judgment, when we shall see Christ as he is, and know God as we are known, we shall have no occasion to ask any questions; yet because the following words speak of an asking in prayer, which is proper to this life, it should seem that the day here mentioned is some time before the last judgment: what that should be, is the question. It is certainly best understood of the time after the effusion or pouring out of the Spirit in the days of Pentecost; of which time it was prophesied by Joel, Joe 2:28, that God would pour out his Spirit on all flesh; their sons and their daughters should prophesy, their old men should dream dreams, and their young men should see visions, Act 2:17; and to which time Isaiah had a respect in his prophecy, Isa 11:9, that the earth should befall of the knowledge of the Lord, as the waters cover the sea. So as these words,

ye shall ask me nothing in that day, signify the great light that should, upon the coming down of the Holy Spirit, shine in upon their souls, so that they should no longer have any such doubts as they now had; and sound much the same thing that we have, 1Jo 2:27, But the anointing (by which is meant the Holy Spirit) which ye have received of him abideth in you, and ye need not that any man teach you; but as the same anointing teacheth you of all things. We must not too rigidly interpret our Saviour’s words here, as if they were a promise of such a state in this life, when either the present or succeeding disciples of Christ should be so filled with knowledge, as they should have no further doubts, or need not to ask any thing of Christ, that is, to be resolved in any thing. Our Saviour here speaketh only comparatively, to signify the great difference there would be as to knowledge, between them in their present state, and what should be after the pouring out of the Holy Spirit: they should then fully understand what Christ meant by his saying, A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father: and should not need ask him questions about that, or many other things which they were now at a loss about: as Jer 31:34, where the prophet saith, They shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least to the greatest. It must not be interpreted (as some have done) to signify a needlessness of ministerial teaching; so neither must this text be interpreted to signify a needlessness of an inquiry of Christ for further satisfaction; but only as signifying the vast difference in the degrees of knowledge, after the Holy Spirit should be poured forth, from what was even in the best men before that time. In the latter part of the text another word is used, it is not ερωτησετε, but αιτησετε. Our Saviour there plainly speaketh of their asking in prayer; and the promise is, that to supply the defects of their knowledge, and the want of his personal instruction, they should obtain by prayer from the Father all that was necessary for their discharge of the prophetical office, Mat 7:7; 15:7; 16:24. See Poole on "Mat 7:7". See Poole on "Mat 15:7". See Poole on "Mat 16:24".

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

23. In that day—The day of the resurrection. Upon that day Jesus rose as glorified King, able to crown his followers in his kingdom with everlasting joy. See our notes on Mat_28:18-19. But that resurrection day was the commencement and inauguration of a great new period of divine-human history. And to his apostles he now promises that they shall be endowed with all the wisdom within the scope of their holy office, have rich access to the Father, and amid tribulation should triumph over the world. Indeed this phrase, in that day, has much of the ring of the same old prophetic phrase in the Old Testament. Thus, Exo_8:22 : I will sever in that day the land of Goshen. Isa_2:11 : The Lord alone shall be exalted in that day. Eze_29:21 : In that day Israel shall be exalted.

Zec_9:16 : The Lord their God shall save them in that day.

Ye shall ask me nothing—Within the scope of your apostleship the fulness of revelation made to you shall forestall all inquiry. They will be under no need of putting such crude questions as were offered in Joh_14:5; Joh_14:8; Joh_16:17. For be it noted that the Greek word here for ask, (unlike the Greek word for the ask in the latter part of the verse,) mainly signifies to inquire or question. Our Lord does not, indeed, mean that no unwise questions would be asked. For Alford truly objects that, in Act_1:6, they in reality did ask a question; but it is to be replied, that the Lord immediately informed them that their question was outside the limits of their office. Nor should the words be so stringently interpreted as to deny that they should ever ask for wisdom or information. It simply implies that they shall never be left in bewilderment, but should be fully inspired with due wisdom for the apostolic office.

Whatsoever ye shall ask—That is, petition.

Will give it—Of course the breadth of this promise, like that of the last previous promise, must be limited within the laws of the kingdom of grace and the apostolic office now to be established.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And in that day that long and blessed period beginning at the Resurrection with your vision of me, and being ever more and more enhanced in blessedness by your intense conviction that "I am with you" and "see you," though you see me not in that day ye shall put me no question, as in the old method of confidential intercourse of man with man. That period passes away with this solemn night. Not in this way will the intercourse be carried forward. "That day" started from Easter morning, and it is not yet noon. Perhaps one reason for this statement is that the illumination of the Spirit would render such questioning unnecessary, but a more certain explanation is that they would themselves stand in new relations with the Father through him. Verily, verily, I say unto you, Whatsoever thing ye shall ask (aithshte) the Father, he will give it you in my Name. The modern editors, by placing the en tw onomati mou ("in my Name") after dwsei umin , or as Tischendorf (8th edit.), in a clause commencing with dwsei , suggest that in this particular clause the Name of Christ is not only the medium by which the disciples approach the Father (which is obvious enough from Ver. 24), but the manifestation and ministry by which not only is the prayer heard, but the gift or answer bestowed. As sentence after sentence follows, the disciples are led up to the heart of the Father himself.

Vers. 23-30. The consequences of Christ"s ascension to the Father.

I Pulpiness OF KNOWLEDGE. "And in that day ye shall no more question me in anything.

1. Our Lord was always ready, in the days of his flesh, to answer the questions of his disciples. Yet their questions often showed

a. ignorance,

b. curiosity,

c. and often perverseness of understanding.

2. Hereafter there would be no need for further questioning; for the Holy Spirit would solve all their difficulties.

II FULLNESS OF POWER. "Whatsoever ye shall ask the Father in my Name, he will give it you. Hitherto have ye asked nothing in my Name: ask, and ye shall receive, that your joy may be made full." The power of prayer would give them a participator in omnipotence itself.

1. The apostles could not pray in Christs Name while he was still with them in the flesh. They had often prayed to him, but never in his Name.

2. His return to heaven would restore the broken link between earth and heaven. The way would be henceforth and for ever open for the down-pouring of heavenly blessing.

3. The command of Jesusask

a. implies that the Lord is always at hand;

b. that the praying is to be continuous (aiteite).

4. The ultimate result of the prayer. "That your joy may be made full." There is no spiritual joy apart from the exercise of spiritual prayer.

III THE CLEARER REVELATION WILL LEAD TO GREATER CONFIDENCE IN PRAYER.

1. Jesus had hitherto imparted much knowledge by proverbs, on account of the weakness of their receptive capacity.

2. Hereafter the Spirit would impart truth in all its plainness. The clearer insight came to the disciples after Pentecost.

3. The truth was mainly concerning their relation to the Father as his adopted children.

4. Their confidence would rest, not upon his own intercession so much as upon their direct connection with the Father.

(1) He does not repudiate his intercessorship on their behalf, though he says, "I say not unto you, that I will pray the Father about you.

(a) It is a blessed truth that if any man sin, we have an Advocate with the Father, Jesus Christ the Righteous". (1Jn_2:1, 1Jn_2:2)

(b) Yet it would not be necessary, as he here says, to inquire (erwtan) what was the Father"s will, with the view of laying the case before him.

(2) The Father"s own love, without any pleading on the Son"s part, would secure every blessing for them. "The Father himself loveth you, because ye have loved me, and have believed that I came out from God.

(a) The Father"s love is connected with the disciples" love to Jesus. "He that loveth me shall be loved of my Father". (Joh_14:21)

(b) Their love was connected with their faith. They believed

(i) in Christ"s Divine mission, as well as in

(ii) the unity of his essence with the Father. "I came out from God.

(iii) Jesus assures them of his approaching ascension. "I leave the world, and go to the Father." The Ascension is explained by the Incarnation. Four facts are plainly revealed his mission, incarnation, death, ascension.

IV THE SATISFACTION OF THE DISCIPLES. "Lo, now speakest thou plainly, and speakest no proverb.

1. They recognize his Divine mission in their experience of his omniscience. "Now we know that thou knowest all things.

2. This experience was enough for their want; for the Lord would satisfy it in his own time and way.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Ye shall not question me about any thing - Which you do not now understand. You will not need to inquire of me; for you will know all things clearly. Whatsoever ye shall ask - Knowledge, love, or any thing else, he will give it - Our Lord here gives us a charte blanche. Believer, write down what thou wilt. He had said, Chap. xiv, 13, I will do it, where the discourse was of glorifying the Father through the Son. Here, speaking of the love of the Father to believers, he saith, He will give it.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The prayer that never fails:

v. 23. And in that day ye shall ask Me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in My name, He will give it you.

v. 24. Hitherto have ye asked nothing in My name. Ask, and ye shall receive, that your joy may be full.

v. 25. These things have I spoken unto you in proverbs; but the time cometh when I shall no more speak unto you in proverbs, but I shall show you plainly of the Father.

v. 26. At that day ye shall ask in My name; and I say not unto you that I will pray the Father for you;

v. 27. for the Father Himself loveth you, because ye have loved Me, and have believed that I came out from God.

v. 28. I came forth from the Father, and am come into the world; again, I leave the world, and go to the Father.

In that day, with the coming of the revelation through the Spirit, there will no longer be need to ask the Lord any questions. Though the personal intercourse between them and their Master had terminated, they would have the benefit and the certainty of a direct communion through the work of the Spirit. And solemnly Jesus assures them that their relation to the Father will be of a nature permitting them to go directly to Him with all their desires and needs, for their prayers will all be made in the name of Jesus. Because the atonement of Jesus has effected peace with the Father, has restored the believers to their position as children of God, they have but to refer to Jesus and His work, to appeal to His redemption, to be assured of the hearing of their prayers. The work of the Mediator and Savior had not been completed, and therefore the disciples had not prayed in His name. But now the road to the Father’s heart has been opened, and they shall entreat, they shall ask, knowing that they will receive, and thus have also the fulfillment of their joy. The efficacy of prayer depends upon faith in the Savior as the Substitute of mankind, by whom we have free access to the Father. In order to bring this truth home to the disciples still more strongly, the Lord frankly tells them that His teaching has been, to a large extent, in proverbial, parabolic sayings. But the hour is coming, after He will have entered into His glory, when He will speak to them without pictures or difficult figures, through the work of the Spirit. Then He will also teach them, announce to them plainly, what is meant by knowing the Father, by having the right understanding of His love and mercy. At that time prayer in the name of Jesus will be so strong, so efficacious, that there will not even be need of His special intercession for them. This is necessary, as a matter of course, to establish the right relation between God and the believers. See Rom 8:34. But so great is the Father’s love which has been evoked by the love of the believers in Christ and by their firm belief that He came into the world to reveal the Father, to be His Ambassador, that the Father will deal directly with His children and will grant their prayers. And this the disciples should once more be assured of: Jesus went forth from the Father and came into the world to carry into effect the plan of salvation for all mankind. And now He leaves the world and goes to the Father, thus signifying that the work which He intended to perform has been done. That fact establishes the relation between God and the believers, and renders all their prayers in the name of Jesus acceptable to Him. Note: Everything that the believers ask of God in the name of Jesus, by faith in His merit, He will give to them. For they pray as the children of God, that have the nature and manner of their Father. It is self-evident, therefore, that they pray only for such things as please the Father, 1Jn 5:14. That includes, above all, that they leave both the time and the manner of the hearing to His fatherly wisdom.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

23, 24. In that day. After the Kingdom comes on Pentecost. Ask the Father in my name. We must come to God through him. His is “the only name.” Before, when they prayed, he told them to say, “Our Father,” etc. Now they must pray in the name of the ascended Lord.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

23. δώσει ὑμῖν before ἐν τῷ ὀνόματί μου.

23. ἐκείνῃ. Not the forty days of His bodily presence after the Resurrection, but the many days of His spiritual presence after Pentecost. Comp. Joh 16:26 and Joh 14:20.

οὐκ ἐρωτ. Ask no question (Joh 16:19), or Make no petition (see on Joh 14:16). The former is better. When they are illuminated by the Spirit there will be no room for such questions as ‘What is this little while? How can we know the way? Whither goest Thou? How is it that Thou wilt manifest Thyself unto us and not unto the world?’ His going to the Father will gain for them (1) perfect knowledge. Αἰτήσητε must mean ‘pray,’ not ‘question.’ Note that the answer (according to the better reading as well as the prayer (Joh 14:13, Joh 15:16), is in Christ’s name; and all such prayers will be answered. His return to the Father will gain for them (2) perfect response to prayer.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

23.] ἐν ἐκείνῃ τῇ ἡμ., in its full meaning, cannot import the forty days: for, Act 1:6, they did then ask the Lord questions (the sense of ἐρωτᾶν, see vv. 19, 30, not ver. 26, where the construction is different);—nor this present dispensation of the Spirit, during which we have only the first-fruits, but not the full understanding so as not to need to ask any thing: (for is not prayer itself an asking?)—but that great completion of the Christian’s hope, when he shall be with his Lord, when all doubt shall be resolved, and prayer shall be turned into praise. The Resurrection-visiting and the Pentecost-visiting of them, were but foretastes of this. Stier well remarks, “The connexion of the latter part of this verse is,—The way to οὐδὲν ἐρωτᾶν any more, is to ask and to pray the more diligently, till that day comes.”

It has been supposed wrongly that ἐμέ and τὸν πατέρα are in opposition in this verse, and thence gathered (Origen de Orat. § 15, vol. i. p. 222, λέγεται (al. λείπεται) τοίνυν προσεύχεσθαι μόνῳ τῷ θεῷ τῷ τῶν ὅλων πατρί· ἀλλὰ μὴ χωρὶς τοῦ ἀρχιερέως, κ.τ.λ.) that it is not lawful to address prayer to Christ. But such an opposition is contrary to the whole spirit of these discourses,—and asking the Father in Christ’s name, is in fact asking Him.

In the latter clause, notice the right reading: He shall give it you in my name, He being, as Luthardt expresses it, the element, the region, of all communication between God and the Church. Cf. Rom 1:8, where thanks are offered διὰ Ἰησοῦ χριστοῦ.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Ye shall ask [ερωτησετε] . Or, as Rev., in margin, ask - question. To question is the primary meaning of the verb, from which it runs into the more general sense of request, beseech. So Mr 7:26; Luk 4:38; Joh 17:15, etc. Here the meaning is, ye shall ask me no question (compare ver. 19, where the same verb is used). Compare Mt 16:13; Mt 21:24; Joh 1:19. Ask, absolutely, Luk 22:68. Note, moreover, the selection of the word here as marking the asking on familiar terms. See on 11 22. Another verb for ask occurs in the following sentence : "If ye shall ask [αιτηστητε] anything," etc. Here the sense is, if ye shall make any request. Compare Mt 5:42; Mt 7:7, 9, 10, etc. Note, also, that this word for asking the Father marks the asking of an inferior from a superior, and is the word which Christ never uses of His own requests to the Father. Compare 1Jo 3:22.

Verily, verily. See on 1 51; Joh 10:1.

Whatsoever ye shall ask - in my name - give. The best texts change osa an, whatsoever, to ant, if (ye shall ask) anything; and place in my name after give it you. So Rev. If ye shall ask anything of the Father, He will give it you in my name. Not only is the prayer offered, but the answer is given in Christ 's name.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.